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VAR IOUS .
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M u a . S B . L ASTR I AR . a , B A d r T e E R a H e . . M u h indu Fa mily S yst m C . W ILL , P s ma la i . EDITORIAL PREFACE
na l e en ha e e ue Fi l y , br thr , w tsoev r things a r tr , e e h n a re e e e wha tso v r t i gs honoura b l , wha tso v r
hi n a re u a e e n a re ure a t gs j st , wh tso v r thi gs p , wh tso
e e hi n a re e a e e e v r t gs lov ly , wh tso v r things a r of e e e b e a n ue n e good r port ; if th r y virt , a d if th re b e hi n on thdse a n a e i n . y pr is , t k th gs
No section of the population of India can aff ord to
e neglect her ancient heritage. The treasures of knowledg ,
e i a e her e e wisdom , and b auty wh ch re contain d in lit ratur ,
e e a re e b e philosophy , art , and re gulat d lif too pr cious to
e ee use e he lost . Every citiz n of India n ds to th m, if is to
he b e a cultured modern Indian. Thi s is as true of t Chris
he Z the . tian, the Muslim , t oroastrian as of Hindu But , while the heritage of India has been largely explored b y
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e and a re oft n techni ca l and difii cult . Hence this se rie s of cheap books has been planned by a group of Christian men ,
e e e e e i in ord r that v ry ducat d Ind an, whether rich or poo r , ’ may b e able to find his way into the treasures of India s
. e past Many Europ ans , both in India and elsewhere , will
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e e s t in s l cting writers , and in pa sing manuscripts for he
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e path tic . The purpose is to bring the best out of the ancient
e e b e tr asuri s , so that it may known , enjoyed, and used .
' F From P n d z t K Va z 'z/Elu C he f za r s T R ADITIONAL FIGU R E O a . d g
z t on Wz tlz erm z ss z on of Au tlzm THE POE T E d z . p P THE HERITAGE OF INDIA SER IES
THE SACRED KURAL
The Ta mil Veda of Tiruva IIuva r
SeIected a nd Tra nsla ted w ith
I ntroductio n a nd Notes
'
LE B. A. . POP Y H A. ,
S E C R E T AR O F N DI A B R M A AN D C E YL O N Y . I , U
o / C“a / 4 7 9 } 7- 3
ASSOCIATION PR ESS 5 R USS LL S TR T L U E EE , CA C TTA
LONDON : O! FOR D UNIVER S ITY PR ESS
NE W Y R K T R O T ME O R O . O N O . LB U NE M Y C C TT BO BA . AL U A MADR AS
DEDICATED TO
THE
GENER OUS PEOPLE OF THE TAMIL LANDS
WHO WE C ME D NI E A STR ANGE R NTO L O , , I
THE IR MIDST AN D OPE NE D TO ME THE IR
HE AR TS AN D THE IR TR E AS UR E S AN D
TO MY OLD FR IEND
WHO I N SO MANY WAYS R E PR E SE NTE D
THE BE ST I N TAMIL LI FE AN D CULTUR E
TRANSLATOR ’S PREFAC E
I T M was at the suggestion of Dr . J . N. Farquhar and r. K . T . Paul that I first undertook to prepare a volume for the z K a ] the Heritage of India Series on Tl e S a cred a r , e i e th cal Bible of the Tamil pe ople . Ever since I b gan to
e - ee study this littl book , twenty e ight years ago , it has b n with the New Testament my daily companion in all my
e e e trav ls, and I hav l arnt to love it , and to rejoice in its ’ e - mi e e hom ly , high nd d teachi ng . Dr . Fa rquha r s sugg stion, e e e I full th r for , found an instant response and, although y
e e e e r aliz d my own d ficiencies for the task , I regard d it as a great and noble purpose to help to make more widely known the inimitable couplets of this humble Tamil sage. Many translations of these couplets have been made in
the e . English , of which that of gr at Tamil scholar, Dr . G . U
e the e Pop , is b st known. Dr. Pope ha s put them into
e e rhym d v rses , a form which has involved in many cases some slight addition to or alteration of the meaning of the
M e e e e e e original. any of his rend rings , how ver, a r xtr m ly m happy and arresting , and I am indebted to them for any e id as and suggestions .
e e V . V . S . Aiyar, a Tamil scholar, the most r c nt trans — lator whose tragic death a few years ago at the a shra m he established at Ambasamudram came as a great shock to the Tamil people—ha s probably produced the best English
e he r ndering hitherto . In the Introduction to his book ‘ e e the says , After a great deal of thought I hav com to conclusion that the Authorised English version of the Bible
he e e e the is the proper model to b e follow ed . T r s mblanc of thought and diction of Tiruva lluva r to the great master x THE SACRED KURAL
e e the e me pi c s of Bibl struck forcibly , and I thought tha t if any portion of the vigour of the K a ra ! could b e presented in English, it could only b e by adopting the phraseology and the terms of expression of the English version of the ’ e e H br w and Greek Veda. V . V . S . Aiyar has certainly succeeded in giving us a very fin e translation and I have
ee e b n ind bted to him again and again. M rs. Tiru kk e né vu a ra su, a cultur d Tamil lady of Jaffna , in her little devotional book entitled A Gem for B a d:
D a y , has given some exceedingly happy renderings of
the e i many of coupl ts , to wh ch also I am indebted . With the e e xc ption of Mrs. Tirun é vukka ra su, none of the othe r translators has endeavoured to reproduce the terseness and e br vity of the original . The translations in this book have all been made from the original, with the help of the best commentaries avail
e e e e e abl , and I hav tri d to r produce , as far as possibl ,
e h som thing of the terseness and brevity of t e original . Upon the ee advice of the R ev . E . C . Dewick , who has succ ded
Dr. J . N . Farquhar as Literary Secretary of the Y . M . C .A
I have also tried to give a metrical form to the couplets , but
I have not ma de use of rhyme, as it seems to me to detract from the dignity of the translation. Wherever possible, without doing injustice to the meaning , I have used both vowel and consonant alliteration , which is the Tamil substitute for rhyme. It is almos t impossible in any translation to do justice to the beauty a nd force of the original ; only a master of
Tiru a u a r i English and of Tamil , such as v ll v was in Tam l ,
e ee et the could do that . The first desid ratum has b n to g e actual meaning of the couplet as exactly as possibl , and e e then to express it in the fewest and choice st words . I r aliz that I have failed miserably again and again and ca n only TR ANSLATOR ’S PR EFACE xi hope that those who read this translation may b e able to gain at least a glimpse of the inimitable style of the Tamil author . Fairly full notes have been added so that the reader may b e able to understand the literary and local allusions and to enter as completely as possible into the spirit of the
the e poet . In the notes I have also quoted re nd rings of
e e e ee e e e. oth r translators , wh r this s m d d sirabl It has not bee n possible within the limits of the Heritag e
the of India Series to give a complete translation of work , nor is it necessary to do so for the non - Tamilian to gain a good idea of the teaching of this book . Those who wish
A . for a complete translation may obtain that of V . V . S . iyar
th e I have to express my especial indebtedness to e R v .
E . C . Dewick , to my old friend , the late Mr. K . T . Paul , to the R t R . ev . V . S . Azariah , Bishop of Dornakal and to
a e e Pandit G . S . Dura isw my Pillay for their valuabl h lp in the preparation of this bo ok and to Mr. Martin S . Lall for his help in typing out the whole manuscript a numbe r of
e times . I must also pay my tribute of respect and gratitud
' a a n a a a to my old Tamil tutor , Srim u P dit Siv p r sé da Hrida y m
a A l led ee e Pill y v . , who first my f t into th untrodden paths
e e th of Tamil lit ratur in e little town of Erode , where under
e e his guidanc for fourt en years , I studied many of the
e e e mast rpi c s of Tamil literature . In humble devotion I place this work before the sacred
ee e e f t of my Lord and Mast r, J sus Christ , the light which ’ e e e nlight ns very man .
Ca lcutta , H . A . POR LE Y.
J uly, 193 1 . — N a ta I ha ve not used a ny dia critica l ma rks for the na me of the ’ ‘ ’ e . I u rea b e en ur book its lf t sho ld lly writt K a l , the r being strong ‘ a nd the l pronoun ced by a n upwa rd twist of the ton gue a nd slightly
u ura . T u b e emem ere g tt l his sho ld r b d throughout .
CONTENTS
TR E TO THE PE IBUT POE T BY DR . G . U . PO
INTR ODUCTION THE GE T O T D THE OO A , HE P E AN B K
‘ ’ DATE OF THE KUR AL SOUTH INDIA IN THE DAYS OF TI R UVALLUVAR
THE CHAR ACTE R OF THE POE T THE BOOK TI R UVALLUVAR AN D WOMANHOO D THE STYLE AN D FOR M OF THE BOOK ‘ ’ THE KUR AL I N TAMIL LIFE AN D LE TTE R S
TR ANS LATIONS OF S ELECTED COUPLETS VIR TUE PR E FACE 1 . I n Pra ise of God ’ T e - 2 . h R a in cloud s Excellence T 3 . he Grea tness of Ascetics
4 The . Might of Virt ue
- 5 . Home life ’ T e e He ee 6 . h Worth of Hom s lpm t 7 T e G . h ift of Children
8 . Love J
9. Ca ring for the Guest
10 . Kindly S peech G 11. ra titude 12 . Fa irn ess
13 - . S elf con trol 4 1 . R ight Conduct
17 . Freedom from Envy
- 19. Freedom from Ba ck biting xiv THE SACR ED KU R AL
DOME STIC VI R TUR E ( Con ti nued)
2 e 0 . R tra i ning from Va in S peech
2 1. Drea d of Evil Deeds
22 . Be neficence C 23 . ha rity
VIR TUE
Kindliness
Abstinence from Flesh - ea ting Ta pa s or Austerities Inconsistency Freedom from Fra ud Truthfuln ess R efra ining from Anger — Alt imsa R efra ining from Hurt Imperma nence R enuncia tion Understa nding the Truth Freedom from Desire Old Ka rma
PR OPER TY KINGSHIP
Kingly Excellence Lea rning Neglect of Lea rning Listening Wisdom Correction of Fa ults Winning the Help of the Grea t Keeping Awa y from Ba d Compa ny Acting with Forethought Knowledge of Power Knowing the Opportunity Knowing the Pla ce Selection a nd Confidence S election a nd Employmen t S tea dy Purpose R ighteous R ule Gra ciousness xvi THE SACR ED KURAL
’ L e x e en e 113 . ov s E c ll c u Se re 114. Giving p c cy
MAR R IE D LOVE
T e a n Se a a n 116 . h P gs of p r tio I a en e R eun n 129. mp ti c for io u er e 13 1. Bo d i
e C a m C ne 133 . Th h r of oy ss
E! PLANATOR Y NOTES
PAR T
R PE R T II . P O Y
III . LOVE
APPENDICES
BIBLIOGR APHY
Tra nsla tions of the K ura l a nd E nglish Books on the 111 Ta mil Editions of the K ura l 112 T a mil Comm enta ries on the K ura l 113 Ta mil Books on the K a ra ! a nd its Author 114 Books on the History of the Period a nd Da te of the K ura l 114
SYSTE M OF TR ANSLITE R ATION AN D PR ONUNCI ATION OF TAMIL LE TTE R S
Vowels Consona nts Sa nskrit Words LIST OF ILLUSTRATIONS PAGE
TR ADITIONAL FI GUR E OF THE POE T Fron ti sfii eee
CITY OF MADUR A AND MI NAKSHI TE MP LE
THE S H OR E TE MPLE AT MAHABAL L I PUR AM
’ DHAR MA S R ATHA AT
THE GO DE N L TANK MAD A TE M E L ILY , UR PL
’ TE MPLE S OF TI R UVALLUVAR AN D VAS UK I AT MYLAPOR E
A R UR AL TAMI L HOUSE HOLDE R AN D FAM ILY
AN IMAGE OF THE GODDE SS LAKSHMI IN THE LIST OF ABBREVIATIONS
w A A nc nt I ndi a D . S HNAs M Y AN A ie , by r . KR I S IY GAR
i ndu iew o i f e S S . RADHAKR I SHNAN H V f L , by I R
r t i . T R I A i sto of he Ta m ls . S e H y , by P S
mil ommenta r P L AL A Ta C y , by AR I M E GAR
ur . S . M . H PE R he K a l R E V . T , by J OO
ims o r x uva r a x u . A R he f Ti z a V . V . S A T M ll , by IY
ord Hi stor o I ndi a E . The Oxf y f , by VINC NT A 191 SM ITH . 9
K rra R . E The a cred u t D . G U . OP S , by P
mi n ti ua r na l u The Ta l A q y . A jour p blished by t e Ta m A ae a S e Tr n h il rch ologic l oci ty , ichi opoly — from 1909 11
The Ta mi ls E i hteen H undred Yea rs A o V g g , by . KAN AKAS ABHABATHI PILLAY
’ Aha na nuru
B ha ga va d Gi ta
' M a n i mehha la i
Pura ndnuru
Sila pfia diga ra m
Ti ruva uoa mdla i Ti ru . M dla ll i . ’ 1 DR . G . U. POPE S TRIBUTE
e the Sag Va lluva r, priest of lowly clan,
No tongu e re peats , no S peech reveals thy name
Yet a ll h e , things c anging, di th not thy fame, For thou art bard of un iversal man ;
’ e the And still thy book abov waters wan, ’ e e e Virtu , true w alth, and joy , and b ing s aim ,
ee e e t In sw t st mystic coupl ts do h proclaim ,
- Where winds sea wafted palmy forests fan.
Haply undreamed of Visions glad thine eyes
In realms beyond thy fabled seven - fold birth And clouds of darkness from thy spirit roll
While lands far - off have hea rd with strange surprise
Faint echoe s of thy song . Through all the earth
Me n hail thee brother, seer of S po tless soul.
1 2 . S K . p .
INTRODUCTION
4 THE SACR ED KURAL north ; a nd perhaps at an earlier period still covered the The B a hui n e whole of India . r la guag , S poken on the e th borders of Baluchistan, b longs to e Dravidian family ; and the recent discoveries at Ha rappa and Mohenjo- Daro in Sin d suggest that three millen ium s before Christ the people of Sind were homogeneous in culture with the
Dravidians of the Southern Peninsula . T e e e e n l e e e e h Tamil p opl , as th y fi al y b cam s parat d from K th the An dhras and the anadas , were e last to b e aryanized ; and so it is not strange to find among the m an ea rlier e e the literature, which r ach s back to first and second centuries be fore Christ , and shows very little trace of
Aryan influence . Writing was probably introduced into e f e e e South India in th fi th or sixth c ntury b for Christ , so that no body of literature could have existed before that time. ‘ There is an ancient tradition that three Tamil Academies e he were establish d at Madura , t capital city of the Pfindya s ; a nd early writers give the most fanciful chronology for e e these Aca demies , which wer appar ntly bodies of critical e ne e scholars who adjudicat d upon all w lit rary productions . It is not possible to say whether there is any historical i a n ha truth in this trad tion of a Madura Tamil s g m, as these Academies were ca lled ; but there is no doubt that the e e a re e e dates giv n by form r scholars quit unt nable . We e e e e the Ma ha bha ra ta hav abundant vid nc from , e e R a ma ya na , and oth r arly Sanskrit works, as well as from
- Gree k and Latin writers , that in the p re Christian millenium e e the Tamils wer a cultur d , vigorous people, doing an exten e the e e e i sive trad with W st, as w ll as with oth r parts of Ind a , and aff ordin g a welcome hospita lity to Aryan immigrants A e e e from the north . romatics and S pic s , j w ls and cotton cloth were regular articles of trade exported from Southern
ee e R e . The a India to Egypt , Gr c and om Arabs nd Greeks he e e i e e seem to have been t int rm d ari s in this trad . The
' ' a n the e P 1 three T mil ki gdoms of Cholas , S ras and 51 d were well - known to man y Aryan a nd European authors of e h the millenium befor Christ . T e edicts of Asoka refer to ‘ ’ the se kin gdoms as neighbours , thus im plying that they were not part of his empire (see Edict II) and Asoka says
INTR ODUCTION
t e the e ee that he Dha rma , i . . Buddhist r ligion, has b n established among the pe oples of these kingdoms (Edict e e the e e e edia e XIII) . The Greeks , who w r gr at st int rm ri s in the trade of Indi a with Europe , borrowed many Tamil e r th names , whi ch have found th i way into most of e e a ee European languages . Among th se re the Gr k words
' e mi a rtist e led i ka uv oryz a from th Ta l , ric ; rfi on from r a , b o i n i ver e e eri cinnamon ; z iggi er s from f , ging r ; p p from ‘ 1 l i d e o z dli ber l o va ur a n . p pp , pe ppe r ; y s from y , b ryl and so 2 B a e e In 0 .C . the Pandy n king is said to hav s nt a com z a e Au u e m erci l mission to th Emperor gust s , and it is stat d that the trade be tween South India and R ome reached the enormous value of o ne million pounds a year in the early ‘ e a h years of the Christian r . Says Vincent Smith : T e Tamil States of the far South became wealthy and pros e e e e n a e perons in virtu of th ir valuabl for ig tr d , and attained a high degree of material civilisation at an early ’ 3 period.
‘ e h a m The earliest xtant work in Tamil is t e Tolhapfiiy , a the e e e e a gramm r of Tamil languag and lit ratur , writt n
' a h m a by Trin d fi agni , usually called Tolkfippiy n é r from sr hi s book . He was a Bra hm n settler among the Tamils e a t a and a discipl of Ag tiy n éir, another Brahman who had e e ti written a grammar b for him . The grammar of Aga t a i e A a tti a e y n fir, wh ch was call d g y m , is not now xtant , but he the T l i t author of o happ ya m quotes frequently from it , e ca n and so w form some idea of it . l i a e b u The To /edpp y m shows a language hi ghly develop d , t e ff e e e e V ry di r nt from Sanskrit , and poss ssing a consid rable a body of literature in the form of poetry . The Tolhdppi y m el e e its f is in a po tical form , and not only giv s an account the e e e e of grammar of l tters and words and s nt nc s , but
e - also of the subj ct matter of Tamil literature , which was he very diff erent from that of Sanskrit . T latter part of i e e Poru a di dra m e th s monum ntal work , call d l g , giv s a complete picture of the life of the Tamil pe ople at the time he of t author . They were divided according to the regions
2 V. S . . 1 4 . . 143 . p 9 . ibid p 3 . m b . 144. a a bri d e Hi stor of I ndi a I . C . 5 4 i id p cf lso g y , vol , p . 9 . 6 THE SAC R ED KU R AL
e e e e e e th y inhabit d, into hunting trib s , d s rt dw llers , herds m e fi - e n , sher folk and cultivators . Each of th se classe s had its own peculiar poe try and social customs , and these a re h all graphi ca lly described. The poe try of t e early Tamils had very little to do with religion and was almost entirely e e e e i conc rn d with matt rs of war and lov , wh ch were called e e e u a m a n d a ha m the e r sp ctiv ly p r , and so arly ballads of the Tami ls whi ch a re extan t to - day deal mostly with these aspects of life . They give many glimpses also of the every - day occupations and habits of the m en and e h a wom n of t e T mil land . We shall have something to say of these a little further on . The importance of the Tol/edppiya m for the K ura l lies in the fact that it is the first Tamil literary work for which e b e the e he K ura l e en a dat can found , and dat of t d p ds to a some extent upon the d te fixed for the Tolhapfii ya m . It
’ has been the custom hi therto to date the Tolha pmya m in h e e a t e third or second century b fore Christ . R cen t schol rs however have brought it later to the first century before Christ ; and thi s has been the generally acce pted date for
' e S m e e some tim . ri é n P . T . Sri nivas Iyeng ar in his r c nt T Hi to o the Ta mi l e brilliant work , he s ry f s , giv s strong reasons for fixing the first ce ntury of our presen t era as 1 h e h a a e t e dat of t e Tol/edppiy m . All that c n b e said h re
0 B C a nd A.C is that it was probably produced between 10 . . . 1 e e the K u a l 00 . This fix s the anterior limit for the dat of r , as it is evident for man y reasons that the K ura l must have
' e e the a com aft r Tolleapfiiy m . It is not so easy however to get a posterior limit for the — h K e ee A.O. 800 1000 date of t e ura l. Dr . Pope dated it b tw n , b ut in his time there had been Very little research into literary and epigraphi cal data and such a late date is now
e e e e ee A.C . 100 quit unt nable. V . V. S . Aiyar dat d it b tw n and A.C . The K ura l itself contains no historica l or chronological e the n f e hi nt that would help us to dat it , and traditio al li of e the author has no historical foundation to help us . So w a re force d to depe nd entirely upon quotations in other
1 V V. S . . ix . 2 . . H . T . p. 16 p INTR ODUCTION 7
e e works and upon its general style and subj ct matt r. The early Tamils never realis ed the trouble they would b e giving to their successors when they left out every indica e e tion which could help to date a work . It n v r occurred to them that the date of a book would b e regarded as of e e e such great importance by subsequ nt g n rations . The earliest quotation from the K ura l seems to b e n u e l contained in the Pura n d ru , a coll ction of bal ads by e e the many diff rent poets of various dat s , ranging from first century before Christ to the fourth or fifth century after th a n u collec Christ . Most scholars have regarded e Pur n a ru tion as having been made about the third or fourth century
’
A. hi C b ut Mr. P. T. S ri nivfis Iye ngar in s disturbing book now puts the date much later. The quotation occurs in Pura m 34 and reads as follows
Q a rub fi Q a r a rqyi é £60 w ’ tb u G g/p n p — Pur. 34 : 6 7. , , which may b e translated :
The Dha rma sa ys There is no esw pe for those w ho kill a kindness
ne i . e . do by mea n s of in gra titude .
Thi s is certainly a reminiscence , and probably a di rect
K ura l 11 : 10 . Th i quotation, of e colophon to th s ballad says that it was compo sed by Ala thfirkflfir in honour of ‘ ’ Killi a a a n the v l v , ( Chola king) who died at Kula murra m . e e e e Unfortunat ly w cannot dat any of th se with certainty , even if the colophons themselves may b e acce pted as historical . e e 3 Th n xt ballad also (No . 5) seems to conta in a line remini scent of two couplets in the second chapter of the ‘ ’ ’ K — - ura l The R ain Cloud s Excellence . The line reads
' (a n ? Q u rufiua g ’ u: a n ? (g a irfig tb
T u the u e a nd the ho gh clo ds deceiv flood fa ils . ide K ura l 2 (v : 3 ,
The ballads of the Pura na n uru ca nnot b e later than the
e A.C . a re sixth c ntury and probably a good deal earlier, so if e e a re e e th that th s g nuin quotations , e sixth cen tury A. C .
1 vide p . 38 . 8 THE SACR ED KURAL must b e regarded as the posterior limit for the produc h tion of t e K ura l. The Sila ppa digdra m is the earliest Tamil epic poem e xtant . Dr . S . Krishn a sw fimy Aiya n gfir places thi s work in 1 the e e s cond century aft r Christ ; but Mr. P . T . S ri ni vé s e a Iy ng r, for various reasons , whi ch S pace forbids us to 2 e e e e e the d h xamin h r , plac s it at en of t e fifth century . This work contains what seem to b e two clear quotations from the K ura l. They a re as follows :
’ u a mr Q t r é e a s za r h (a ) a a a ‘s/ cg p q cg g 9 5 :13a m? Qe r qp s fl a men co fi a hrm (a r e; — 'l Sz . 23 . It is sure tha t the qua lity of worshipping God belongs to her who her u a n u she rs no e e K ura l worships h sb d , tho gh wo hips oth r god . (vid , 6 : ’ ’ (b) (ya p u a ' jb Ga ul/ g r ew d p a irC s O g earC J O d p u a p s r whrg y m cb Qu pgfil s t a hr
- u S . 2 1 3 , 4. S ee the ruin ous condi tion which comes upon tha t ma n in the ’ e en i the m rn n n n a n a n er u n . e K ura l v i g , who o i g pl s oth s r i (vid , 3 2 :
The se two follow the K ura l couplets so closely in form e e and languag that th y can hardly b e explained , except as quotations from that work .
’ The M a n imehha la i is a sequel to the Sila pfia diga ra m and has a quotation from the K ura l about whi ch there can b e no doubt wha tever. It reads
0 5 1111 411 5 Cla mp ing/air e qp s p q QpQgg w r dV
’ ' Qu uJ Qzu czsrL: O u q m gp Q w a irp gi t)
' Q u r uZ/ d eu q cua ucvr Q u r qyg cw r Ga g a) — — M a n i 2 2 1. . 59 6
S tudy well the pithy sa yi ng of the poet who uttered nothing al e a nd ai : in a i n e e her u e b ut e f s , s d Who , w k g, bows b for spo s , b fore ’ no e e K ura l r od ma a sk for a n ra . oth g , y rai n d in it will (vid 6
The e t e e t e name giv n to he poet in thes lin s , h poet who ’ e e e hi m e e e utt r d nothing fals , has stuck to v r sinc , and may have also been used in common parlance before that date . S rim é n ma s Bh i e e S . S O undra fira t , in a littl pamphl t on Tiru a u a r e 192 e e v ll v , publish d in 8 , has brought tog th r a
1 — A 7 2 . J . pp . 3 3 84. H . T. pp . 60 , 603
10 THE SACR ED KUR AL
It is evident tha t the civilization of the south was in its e e z A ss ntials a Dravidia n civili ation, in to which ryan e e The va rn as l ments were then only slowly penetra ting . ra ma system of caste ha d not been adopted by the Tamils , but the people were classified in accordan ce with the regions they inhabited a nd the occupa tion s they followed . e a Says Mr. P . T . Sri nivas Iy ng r :
Notwi thsta nding the existen ce in their midst of Bra hm a n a s a nd the ' a ttempts of Aga ttiya n ar a nd Tolké ppiya n fir to import Arya n culture n the Ta m un r the the e e n n ue e as i to il co t y , bulk of p opl co ti d to liv if A a n u ure ex T e e a nd e u in the a me ry c lt did not ist . h y liv d lov d j st s a as eir re ea r in t e e m e T e r u a n w ys th fo b s did h old n ti s . h i occ p tio s ,
u m a nd e e u er u or r e no t a t a ll a er. c sto s , b li fs , s p stitio s othe wis , did lt The simple rura l life of the pre - Christia ii cen turies contin ued n a a nd n a n n S n r u ure the Ta m i t ct , otwithst di g its con ta ct with a sk it c lt , il mu e u e n e r un s still so ght inspira tion from the hum bl sce s a o d , which it d eserted a few cen turies la ter when the a rtificia l poe try of Sa nskrit subjuga ted the Ta mil m ind a nd for a ll time destroyed the bea utiful ea e ll r listic po try of the ea rly Ta mils .
One or two quotations from the poetry of the period will ’ h e e ee show t e Tamil people s love of n atur , th ir fr dom from the conventions of Sanskrit literature a nd their exuberant interest in the everyday things of life :
e e t u e e a r r m e a u e Th dw llers of he hill co ntry w r loth to p t f o it , b c s
m u u a re a n n the ne - m a r e ru a re fro bo gh to bo gh h gi g ho y co bs , l g f its en n in un e u e a re run n n n the n rip i g b ch s , b right riv l ts i g dow hill looki g
l k e a r a n on the - e e n ra e a r u n ra n i g l ds , hill sid s a re b i g is d v io s ki ds of g i s a n d pulses a ll the yea r round a nd the moun tai nous country is very — e - fertil P N a r. 93 1 5 . The broa d lea ves of the li ly growing n ea r the ri vulet ca ught by the n e t e n the a n a nd ha s lo g vine of the ca ne , which grows n a r h ba ks of t k ma l r e e e a re m e the fitf ul u t s l tho ns lik th surfa c of a ra sp, ov d by g s s of the n r nd e the e a re n in the o th wind , a look lik b llows which blow — —7 n : 3 . smithy a nd grow t ense a nd la x alterna telyfi Aha . 96
The following quotation illustrates their early love for e the and in terest in the sea , and incid ntally shows that Tamil land had found a place for the harlot
en t e a nd the m ea the i As wh h wind grows strong stor b ts , sh p is ma n men e z e on e a n upse t a nd the terrified crew fa ll down a nd y s i pl k , " m en t e ree e e the ma e a u f u dl umm n so y fri d , in h st t wh r s ll , b ti l y is h i g
3 2 8 . H T. . 2 . . 6 . 53 p . ibid p 4 A a n en u e . . 2 n ibid p . 55 . ci t l t INTR ODUCTION 11
e the a e the e e e e a r n e ha d os e n lik f ir b e , b j w ll d h lots , who o c p s ssio of eser e em your hea rt a nd a re shedding hot tea rs beca use you ha ve d t d th ,
re u n ou in ff eren re n . I a e ca tch hold of you a nd a p lli g y di t di ctio s “ h v - seen with my eyes this your distress ; b ut how ca n I help you E N a r.
30 .
During these centurie s the Tamil land was divided into ee he Pé a thr important kingdoms , t Chola , Sé ra and ndy e kingdoms , to whom many petty chieftains gav nominal h adherence or paid tribute . T e Chola capital was at
Ura iyfir (now Trichinopoly) , the S é ra ea pita l at Kara r on the h The west coast, and t e Pandya capital at Madura . following ode from the Pura n a n uru gives a poetica l description of the Tamil country :
The plea sa n t Ta mil la nds posses s
F un a r the ea n e . T a or bo d y , oc wid his l nd Three kings with mighty hosts D e b ut the ree e u ivid ; of th , whos dr ms ’ S un for the a e a n ri e o d b ttl s gry st f , T u a rt the e O ho chi f , mighty one . T u the re en en su i e e uar e e ho gh spl d t n n div rs q t rs ris , And u the e e e e e tho gh silv ry pla n t to th south d clin , Th a n a ur e r u a n e ee y l d sh ll flo ish , wh re th o gh ch n ls d p , Kfiveri flows with bright refreshing strea m ; ’ Along whose ba nks the sweet ca nes white flowers wa ve e en ’ Lik p non ed spea rs uprising from the pla in . — Pur. 35 .
The poets were usually to b e found at the courts of the i e e kings and ch fs , to whom they acted as couns llors and Ka ilar e he e laudators . p , on of t earliest of the Aryan po ts , e thus addr sses E nd , a petty Chieftain
’ he e e n o ne L r men n n e e e en W r r ig s o d , s lo gi g y s a r b t Fr m u e e me i a n en a ur n n . o q rt rs fo th y co , g i i t t ’ Tis ha rd to mea sure worth ; thy gifts to fling r a e e n Ab o d with la vish ha nd is a si r thi g . O king munifice nt ! full well
Thou knowest the very truth I tell . Ce a se then to view ea ch supplia nt b a rd ’ 3 With undistin guishing rega rd .
Fur. 12 1.
n e e e a A oth r p oet , who is nameless , addr ss s a Pandy n king as follows :
1 H T 3 4 . . . 299. . . I No . . . 6 . p T A vol . , . 6, p 50 ibid . p 12 THE SACR ED KURAL
T ere e O Ce i a n rea in w a r e e h not h for , l y , g t , d spis t is n rea e th I c s e reservoirs for wa ter ma de . Who bind the wa ter a nd supply to fields T e mea ure es e n h ir s d flow , th bi d The ea r e The e e a s e a a ! m . a m r p th to th f of oth s s s s—wift w y Pur. 18 .
Cattle- raiding was o n e of the favourite pastimes of the braves of those days and is picturesquely recorded in many of these ballads .
Y u arri e e e- a o thful w or, who bea r st th wondrous thre pronged d rt , e z e a nd r n me the er the ul e go forth , s i b i g ho h ds of ca ttle with b ls , th ir ea d e ! See the e e n i n e r a s u e u cut l rs fo s b d g th i bows , tho gh th y wo ld n e re a nd set em on fire a nd n e dow whol fo sts th , inspecti g th ir arrows 2 a s e he Put e r a n fl . th y fit them to t string . th i r ks to i ht — g Pura oru Ve ba M a la i . , pp l u
The three great chi efs were frequently at war with one another or with their neighbours for some outlying territory , e hi and martial h roism was ghly esteemed , as the following ballad bears witness :
’ O ur hea rt cea s es a t this dam e s grea t coura ge : e s e e e n en a e W ll ma y h m rit h r a ci t g . I n a rm er w a r er a e w a s fo , h f th r it
e a n e e a n e in the fie . Who , ki ll d by l ph t , di d ld ' ’ t e e a e her u It wa s in h oth r da y s b ttl , h sba n d Fell overpowered by n um erous hosts ;
And ow - d a t the ea rum n to a y b t of d ,
De e a nd e sa d w as she i ma n a n n son . light d y t how , th s wo with o ly S e e a nd m e a r h lovingly oil d co b d his h i , ’ G e e e h ee t e a e e a v him his sp a r a nd ba d im s k h b ttl fi ld . — Pur. 279.
At the same time there were great towns and ports both on the east a nd the west coast that did a flourishin g trade e with outside countries . Musiri (now Cranganor ) had for centuries a large trade with the west by way of Aden and ’ fi the Ara bian pe ninsula . Puhzrr or Ké verip mp a ttin a m was a great Chola port at the mouth of the KEVCI ‘ i and Kanaka h a l E i ht H n d sa b fib a thi Pillay in hi s bo ok , The T mi s g een u dre Yea rs A o e e n e g , giv s a vivid d scriptio of this port town, cull d from the literature of that time
1 2 8 5 . . . 34. No . . 48 . . . T . A . . I 6 vol , , p ibid p ibid p INTR ODUCTION 13
w as e n a one The town divid d i to two p rts , of which w a s ca lled
viir- Pfikka m a nd a n e the sea a s a nd the er Ma ru djoi d co t , oth , which e the e w as a e Pa tin a fikk w as situa t d to w st of it , c ll d t pp a m . Be tween r n the w a s a a r e a ea en r these two po tio s of city l g r of op g ound , pla n ted ree a t e u a n e a ere the rea ma r e w a s e with t s r g l r i t rv ls , wh g t k t h ld . The ree a t Pa t ina é kka m ere the R a S tree prin cipa l st ts t pp w oy l t, the Ca r
a nd the a z a a r S ree . The me a n ra hm n S ree r , , a rmers t t B t t ch ts B i s f , er es e in e a ra e ree S doctors a nd a s trolog s r id d s p t st ts . urrounding the e u e the a ee se a nd pa la ce were th ho s s of ch riot rs , hor elepha n t ri ders he er rme the ua r t n . a r a nd soldi s who fo d bodyg d of ki g B ds , mins trels
a r mu a n a nd b q oo ns a n - a nd pa negyrists , cto s , sici s , ch k cutters a nd e il e in ma n e a r a n a nd ri n ea r thos sk l d ki g flow r g l ds st gs of p ls , time ee per e u w a s cry out the n um er ea na i ha i r k s whos d ty it to b of ch l , o n me a s a s e s a nd er e a n the a a divisio of ti , it p s , oth s rv ts of p l c e , a lso Pa tt a fikk N resided within the limits of in pp a m . ea r the bea ch in Ma ruvfir- Pfikk a m were ra ised pla tforms a nd godowns a nd wa re houses a e e the e e the eer with windows sh p d lik y s of d , where the goods e r Here the la nded from ships wer sto ed. goods were sta mped with the tiger- sta mp (the emblem of the Chola kings) a fter pa ym en t of ’ m ut a nd a e on the mer a n a re u custo s d y , p ss d to ch ts w ho ses . Close by 1 e emen the Ya va na mer a n ere were th se ttl ts of ch ts , wh ma ny a ttra ctive ex e f r a e Here e e a rticles were a lwa ys pos d o s l . w r a lso the qua rters of ra er ha d me r m e n the ea a foreign t d s who co f o b yo d s s , nd who spoke
u n ue . Ven r ra ra n as e a nd e va ri o s to g s do s of f g t p t s powd rs , of flowers a nd in en e a r e on or n c s , t ilors who wo k d silk , wool cotto , tra ders in l ra e a r a nd re u ne sa nda l , a hi , co l , p ls , gold p cio s sto s , gra in mercha n ts g , en ea er in fi a nd a u e a wa sherm , d l s sh s lt , b tch rs , bl cksmiths braz iers , , e e er m a n e u r m ca rp nt rs , copp s iths , p i t rs , sc lpto s , golds iths , cob blers a nd 2 - e ha d e a a n in Ma ruvfir- Pii kka m toy ma k rs , th ir h bit tio .
It is cl ear that the civilization of the cultured Tamils of the towns and cities was wide and tolerant and not like e e e a n d e e e that of th Chin s Japan s , r strictive a nd exclusive e e in its outlook . Th r was probably a R oman colony in 3 the e e e R Madura , as larg discov ri s of oman coins suggest . On e of the wandering bards of that day expresses this tolerance and adaptability in the following ode
o us a ll n a re on e a ll me n a re ki n T tow s , , ’ ’ L e me n ot m er nor if s good co s fro oth s gift , ill ; ’ ’ a a n a nd a n re i e a re m M n s p i s p i s l fs fro within . ’ Dea th s n o new thing ; n or do our bosoms thri ll en u e e em e a ux ur u ra u Wh joyo s lif s s lik l io s d ght . en r e e w e a e n uff er for w e ee Wh g i v d , p ti t s ; d m This much - pra ised life of ours a fra gile ra ft rn e n the a er me m un a n e Bo dow w t s of so o t i str a m ,
2 K ’ 3 ma n . S J . . 2 G ee R 5 . H . T. 3 1 r k or o p p . 1. 14 THE SACR ED KURAL
’ Tha t o er huge boulders roa ring seeks the pla in . ’ ’ n n a s r m ene Tho storms , with light i g s fl h , f o da rk d skies
D e ra e on a s a e r a n . escend , th ft go s f t s o d i ee i n e Thus ha ve w e s n n visio s of th wise . We ma rvel not a t grea tness of the grea t ; 1 e e men e a e . S till less despis w of low st t — Pur. 192 .
The poems in the early anthologies bear witness to the i extent of this culture, wh ch had permeated all section s of
on e e e - the population. Of hundr d and nin ty two poe ts , the e the S a ha m said to belong to p riod of third ng , whose
fif - positions and occupations can b e traced , ty seven were
- e e e e Vellala rs or agriculturists, thirty six w r wom n, tw nty e e ee e e a nine were Brahmans , s v nt n w r N gar or hillmen, Ye in a r e e e a m thirteen were y or for st rs , seven w re K m alar or e e e e Va i a r e e e e e herdsmen, s v n w r n g or m rchants, s v n w r e ee e e P a Mallar or agricultural labour rs , thirt n w r andy n e e e e Sé ra one e e e kings , s v n w r kings , and ach a sh ph rd
e e n . The e e (Ayar) , a pott r and a fish rma fact that th s vari ous poets were considered worthy of a place in on e or other of these anthologies suggests that in all these classes there e e e must have been a fairly wid xt nt of education and culture. It is also clear that there was a genuine tolerance in The i e e e religious matters . ind g nous Tamil r ligions w re largely concerned with ritual dan cing and singing to a e A e e e instrumental accomp nim nt , but ryan r ligious influ nc s e th were gradually making th ir way in e south . Buddhist
’ e e e e b e e vi ha ra s and Jain t mpl s w r to found, tog ther with a temples to Aryan and Dravidi n gods and godde sses . There is reason to be lieve that at this period there was a Ma il Christian community at y ap fir, which was then a small seaside town just a few miles to the north of Ma hé b a lli puram (one of the flourishing ports of the Chola and Pa lla va d M e e the kingdoms , and to ay a suburb of adras , wh r e h Cathedral of St . Thomas stands, b neath which t e saint is e K a said to have been buri d) . afichi (Conjeev ra m) was e evidently an important c ntre of Aryan culture . This was the capital of the Pa lla va kingdom from about the second century until it was captured in the middle of the fourth
2 T . 4 . A . vol I , No. 6 , p . 5 . THE S HOR E TE MPLE AT Photo b y A L I P E D w le MAH BA L U R AM R ev . . C e i c .
’ DHAR MA S R AT HA AT Photo by
AM R OCK C R E D R ev . E . D ew zch MAHABAL LI PU R ( A V ) C .
16 THE SACR ED KUR AL
e Va lluva r. Tradition mak s him out to have been one of a en family of sev , born of an illegitimate union between a e Brahman and an outcast woman, among the others be ing the poets Ka p ilar and Av va iyar ; but there is absolutely no e the is evidenc for truth of th tradition, nor doe s it appear e e w e e e until v ry lat ; so can discard it without r gr t , as well e e as many mor fanciful tal s of his life . On e of the stanz as in pra ise of hi s book says that he was born in Madura e Ma ila and came to liv in y p ur. Another of the laudatory n E lela sin a n the sta zas says that g (Lion of Surf) , an owner
- e e e of surf boats , which w r us d up to the beginning of this century for communication betwee n ships and shore at his a Madras , was p tron and brought him up . His frequent ’ references to the sea - girt world and the fearful ocean he e the suggest that liv d by sea , and so it is possible that the tradition whi ch connects him with Ma yilé p fir is founded d Ma ila fir e e on fact . To ay in y p th r is a shrine to the poet ' his ife set the e and w , in midst of a b autiful garden . It lies in the heart of the Brahman quarter and withi n sound e e e e of the wav s that w r so oft n in his thoughts . Every year in the month of April a festival is celebrated in his he e e honour and is worshipp d as a divin guru .
‘ h e e e the era Ma In t e arly c nturi s of Christian , yilapiir may have been a busy cosmopolitan port with merchants and her~folk fis . wea vers , and agriculturists There may also e e have been th r a small community of Christians, if the e tradition which conn cts St . Thomas with the neighbour
c . e e e hood is histori al Th r was c rtainly a shrine of St . the Thomas there in tenth century, as King Alfred is said t to have sent an embassy to he shrine of St . Thomas in e South Indi a . It is known from Tamil r cords that Maha u hi e en e the b a llip ra m , w ch li s tw ty mil s to south, was a flourishing Pa lla va and Chola port in the early centuries e e e e the e e the A.C . , and its wond rful carv d t mpl s of s v nth to e i n e ninth centuries bear witn ss to its mporta c . It is clear that our poet would have plenty of Op p ortu e e e e e n ity of talking wit h p opl from ov rs as , and of g tting e e a nd e to know something of diff er nt cultur s r ligions . e n There were Jains and Buddhists, V dic Hi dus and Agamic e i Hindus , as w ll as Dravidians, living and worsh pping in
INTR ODUCTION 17
peace and harmony . Sectarian bitterness ha d not then arisen and the various sects lived happily together in e a peaceful tolerance and mutual r spect. It was not till the seventh century that the a ge of sectarian rivalry be gan in Ké fich o ee the Tamil country . i (C nj va ra m) was only a few a il miles away from M y ap fir. a S ri méin S . S Oma sundra Bh rati of Madura has recently u a published a pamphlet on Tiruva ll v r, in which he mainta ins that the poet was a Tamil Chi eftain who held a position corresponding to that of Lord Chamberlain in the court of the Péndya n king at Madura . He bri ngs forward evidence to S how that the name Va lluv a r was used in those days fli the as a title for a high o cia l at court . Whi le S ri mé n Bharati has given good reasons for refusing to believe the e e e old stori s , it is hardly po ssibl without furth r confirmation a n d to acce pt his hypothesis , to throw overboard the tradi tion that conn ects Tiruva lluva r with the humbler classes . Tiruva lluv a r is said to have married a Vellala woman uki e e e him A named VES , who di d b for . bout their married e a re e ed life all kinds of fanciful stori s r lat , which however e belong to a later time . Most of th m illustrate her complete o her absorption in , and sub rdination to , husband, and at her death the following stanza is put into his mouth
S wee t as my da ily food O full of love : 0 wife Ob e i en e e m r a fin m ee d t v r to y wo d , ch g y f t , The a ee the fir r e 0 en e l st to sl p , st to is , g tl one en e a um e 1 By night h c forth , wh t sl b r to min e eyes ?
If w e could by any stretch of imagination believe that e e e the this v rs was actually compo s d by poet, the n judging even according to the standards of that day and in the light hi s h e of own estimate of t e plac of women, w e should b e forced to thi nk of Tiruva lluva r as a selfish and arrogant he e individual , rather than as t shr wd, kindly and humble e soul that shines out of the pag s of his book . Tradi tion says that Tiruva lluv a r submitted his manu script to the haughty pandits of the Madura Academy and e that th y refused to accept it , scorning the work of an 18 THE SACR ED KUR AL
the e e . Tiru a u unlearned man of low r ord rs v ll va r, however, placed it upon the raft which floated in the Golden Lily Tank of the temple and upon which the Board of the he Academy sat . Immediately t raft shrank to such a small size that it could only provide room for thi s palmyra a n he e leaf manuscript , d t l arned pandits were all p re — cipita ted ignominiously into the water eu incident that must have rejoiced the hearts of other poets whose manuscripts ha d be en rejected ! R ealizing through this e t the e miracle the divin wor h of book , ach of them h sang a stanza in honour of t e work and its author. ’ e e The These stanzas a r call d Garland of Tiruva lluv a r, (ficnm if w m fim) and a re usually included in editions of the i e book as an appendi x . Th s l gend probably enshrines the h e e fact that t e po t, b ing unknown and of somewhat lowly e the origin, had difficulty in p rsuading literary cri tics of the ancient Tamil world that hi s book contained anythi ng in e n worth while ; and that som striki g fashion , perhaps the e the through the king, valu of work was made known . e a re e Tra di tions of this natur usually valuabl , not so much
' e l the e e for the story they t l , as for id a th y convey . Sri mau S é s I en éir e e e P . T . ri n iv y g sugg sts that Madura r fus d to recognize him because he came from the un known Pa lla v a e A a country , whi ch was mor ryan than Tamil , nd which had e e e not produced o ne singl Tamil po t of m rit up to that time . The following a re a few of the laudatory stanzas from the Ti ruva lluva mdla i ; on e of these is ascribed to the Pé ndya n — — - king of that date Ugra Peruva ludhi and runs thus :
' aW - ma m mm d w OmuJ DQ Gh DQ U tf crrr ”637 3 5 16 n p n g— 9 5 g r m wm p hg w d @ m @ zb § g s g m rgg g rm gpm p m u
ib O a m m m r i j ear/r a a m Om a c r fl a g g , g g ’ Q é a s a C s - L e er fi , — ru M Ti . a la i , 4.
ra n his ow n rue m w a s rn n the The god B hma , hidi g t for , bo i to — a uva r the ree a e r e the Ve a V r ue world a s V ll , who took th c t go i s of d s i t , — Wea lth a nd Bliss a nd expressed them in the form of the K ura l ; e m ea r let m m u ra e let th erefore l t y h d wo ship this book , y o th p is it , my mind ponder on it a nd let my ea rs listen to it .
e e the e the To S atta n ar, anoth r po t of day , is ascrib d following stanza DE N TA K MADU R TE MP E THE GO L LILY N . A L
2 0 THE SAC R ED KUR AL
ca lled ascetics were imposters and rogues . He was a kee n e e the observ r of natur and of habits of birds and animals , a ef e and used S imple illustr tions with telling f ct . To him o h e e there was only n e God , t e Support r and H lper of all
- e e who trust Him, the all p rfect One, Who alon gives joy and
- i n e h s rest . Idol worsh p fi ds no plac in i book , and there is no mention of any of the sects . He ha s taken the best he ne of Hinduism as k w it , of Buddhis m, and perhaps also e of Christian ideas, and wov n them together into a strand
- - e . e of beautiful p arls Op n minded and open hearted, he is e e ready to welcome all truth wh r ver found, and no mocking la ugh or abusive taunt against any religion issues from hi s the e e i — pages . All gr at r ligions of Ind a Saivism, Buddhi sm, — Jainism and Christianity have claimed him as their ow n . e he e e The lik lihood is that b long d to no particular sect, but e e e h worked out, from his own xp ri nce, in t e quiet of Ma yila he e re p hr, as wov his many colou d fabrics , a synthesis of the fi d best he could n in all of them . His scorn is reserved z e — a only for la in ss and hypocrisy n interesting combination.
- - A dry as dust philosopher, who had not e ntered deeply e a e into the ev ryd y xperiences of life , could not have painted these sini ple and beautiful pictures ; an essentially human soul , with vivid human interests and in daily touch with the ordi nary things of life , lies behi nd these impe rish We l fe ll able stanzas . wi l just cull a w i ustrations of the dry humour and vivid picture- making which w e find in so many of hi s stanzas .
e w ee the u e ee The flut is s t , l t is sw t sa y those ’ e e e ea r the e e e e ne 7 Who v n v r h d pr tty pra ttl of th ir littl o s . ( :
La kshmi herself the envious ca n not bea r ; ’ he 17 S he ll S how him to r sister sini ster a nd go . (
Ca ll him n ot ma n who ma kes displa y of useless words ; ’ 20 : Ca ll him b ut cha fi of huma nkind . (
e e ne no e n Th show of pow r of o , who ha s pow r withi ,
- 27 Is like a cow in tiger skin which quietly gra z es on . (
’ Be like the heron when tis time for lying low e e e 4 But lik its strik when time for a ction com s . ( 9
The deeds of men of sha meless hea rt
L e u e a re ri u a a n l e . 102 : ik p pp ts on st ngs , j st p i g if ( INTR ODUCTION
hen e e e e ea a n er n W y to y doth sp k with sw i g look , Wha t need is there for a ny spo ken words (110
Those who wish for more will find them in the tra n sla
tions given in this little book . A nameless author and a e nameless bo ok ; but his kindly , generous soul S p aks to us
from every stanza .
T HE B O O K
‘ ’ THE IDE AL S AND T E ACHING OF THE KUR AL
The K ura l aims to give a description of the duties and e the e the e fli character of the household r, h rmit and stat o
cers in the Tamil country . Tradition declares that the author composed it in response to a request for a Tamil e the e he Veda , to take the same plac among Tamil peopl as t e A Sanskrit Vedas do among th ryans . It is not , however,
a religious treatise but an ethical work , dealing with the conduct and character of various orders of society as they 1 existed in his day . The bo ok consists of 33 chapters of e e e K u a Ve ba e e t n coupl ts ach , in the r l u m tr , from which it e a re e e gets its name . Thus th re altog th r 13 30 couplets . e e e a e e e e a n d e Th s coupl ts re mod ls of t rs n ss vividn ss , each one expressing in the briefest and most concise form the
ee e . The R e . . e truth it s ks to conv y v P P rcival , a missiona ry ff a of Ja n , said of it : Nothin g in the whole compass of human language can equal the force and terseness of the couplets in which the author of the K ura l conveys the lessons of he wisdom . Dr. Pope applies to t book the words used by e Archbishop Trench of St. Augustin : He abo unds in short a nd e a e m morable, and, if I might so c ll th m , epigrammatic e sayings , concen trating with a forc ful brevity the whole h e e e e truth which e d sir s to impart into som singl phrase, e e forging it into a polish d shaft , at onc pointed to pierce , and barbed that it shall not lightly drop from the mind and ’ 2 memory .
th e a re e - a n d- e Many of e coupl ts p n ink sk tches in words , e e the e t calling up b for mind a vivid pictur , such as he ass , ’ ’ ‘ e n the clad in tig r s skin , croppi g grass , or the crane
mi e a Wisdo 29 . id T l m . K x . v , p S p . v 2 2 THE SACR ED KUR AL
’ ‘ e e suddenly striking to s ize its prey , or a with red tree ’ t e e S e a blossoming in a sandy waste, or h lead n ki s nd the ’ barren earth, and so on.
The work is divided into three main parts , dealin g e e e e— the r spectively with Virtu , W alth and Lov first three e e k Dha a Pa ddrtha s or obj cts of lif , called in Sans rit , rm , A Ka ma the e A a m F rtha , and , or in Tamil languag , r , orut, d ha a I n ha m. The fourth Pa é rt is M oksh (Salvation) and ma ny reasons a re given for the po et not including a fourth part on thi s subject . Much that he sa ys under the heading of Virtue ha s in direct reference to the ideal of release or ultimate salvation . Tiruva lluva r is mainly concerned with practical things and with matters that belong to everyda y life in this world, and so it is natural that he should have e H e M a . e avoid d tr ating of Salvation or oksh is no sectaria n, and it is diffi cult to avoid sectarianism when one enters this e e h e e th ological r alm . So e probably d cid d to leave it alone , believing that if pe ople would but follow his teaching in the first three books they would attain to Moksha . the e A i In treatm nt of Dharma and rtha , .e . Virtue and h th Wealth, t e poet follows e general lines of Aryan ethics , and he had evidently studied many of the Sanskrit works e ither in the original or through a translation. He clearly
' borrows from both the Ma n a va Dha rma Sastra of Manu e A a and from th rtha Sdstra of Ka utily , and shows acquaintance with other Sanskrit works such as the ‘ a ha ta a Hit a d a a ta P nc n tr , ofi es , R a ma ya na , Ma ha bha r and
‘ the N i tisa ra . His obligation to Ka utilya is particularly he e e vident , as is pointed out further on. In t not s also frequent references will b e found to Sanskrit works in he whi ch the thoughts of our author occur . But in all this displays an originality of treatment and a sequence of ideas ’ 1 s entirely hi ow n . The first chapter is a beautiful exposition of bha kti ha he or devotion to Go d. Dr . Pope rightly says t t t word bhakti denotes something whi ch is really a a a e combination of the Greek terms pistis and g p , faith and 2 love. It expresses the living, trustful , adoring attitude
2 2 K H . T. p . 588 . S . . p . vi . INTR ODUCTION 23
’ of the soul to God . Our poet s exposition has nothing in
it of sectarianism ; and Hindus , Buddhists , Christians and Moslems can and do use most of these beautiful stanzas
without any reservation whatever. e Then follow three introductory chapters , d aling with what may b e called three essential factors of life in India ; ’ - S e e the rain cloud s excellence, the greatness of piri tual l ad rs t e who have renounced all worldly pleasure, and he pow r of a a r Virtue or Dharma . It is a significant thing that Tiruv ll vu should have singled out these three factors in life as supremely important ; and this alone stamm him as a e A e r alist, concerned with lif e as it must b e lived. nyon who has li ved in India knows the part that rain plays in ‘ e e e e v ry S ph r of lif e. Says Tiruv a lluva r, Without rain , e e e n ith r festival nor worshi p, neither charity nor virtu is ’ ‘ ’ e 2 possibl ( : Every Indian budget , said a famous ‘ ’ e e e i the Financ M mb r of Ind a , is a gamble in rain . With e e e failur of rains in In dia , life goes to pieces , famili s a r
e a e e e e e e e . s p rat d , virtu d cays , ev n xistence becom s impossibl e d Ev n to ay , with improved irrigation and better com muniea tio s n , a failure of rain means an entire dislocation of the machinery of life and government in this land of e e e e villag s ; and in thos days , when communications w r
bad and food could not b e obtained for love or money , it e m ant starvation and death for hundreds of thousands . Again in his emphasis upon the saint who has renounced the sa n n i the h all, yas , ideal religious teacher, e is sounding ’ e he e a not that rings out of India s heart . Even t king do s not occupy the position of importance that the true a n n i u m s ya s or sa dh does . The sadhu brings to en in all
walks of lif e the divine counsel and the divine power, and so
is worthy of greater honour than the king. It is said that after the death of his wife Tiruva lluva r himself became a
sadhu . It is not the priest but the prophet who is the supreme eli e r gious t acher in In dia. The Brahman sages came down from the north through the trackless forests of Central Indi a a nd became the gurus and counsellors of many of the the ffi kings of Tamil country . They were not priests , o cia t e e e ing at c r moni s , but m en whose power rested on e r nunciation and moral idealism . The fourth chapter, on 24 THE SACR ED KURAL the e e e gr atn ss of virtu , is what w e should have expect ed . Thi s is another illustration of the idea that li es behi nd a ll e a nd Hindu thics politics , that there is an ethi cal norm or e e e standard , ind p nd nt of all circumstan ces , eternal and e i the ee inviolat , by wh ch d ds of gods and m en, kings and en citiz s must b e test ed . Following upon the se introductory chapters is a section e a e e e of tw nty ch pt rs d vot d to virtue in domestic life, whi ch gives a description of the ideal householder in his various e r lationships . Dr. Pope thus summarizes these chapters
The ea u e e ea on ea r a e e not unmi n id l ho s hold r l ds th cons cra ted lif , d ful Of a n ut the i n or the e e is ren a re y d y to liv g to d pa rt d . H child his e rea s ure A f e n the e e his u a ll the choic st t s . f ctio is v ry lif of so l , of r ue the r a d e T e su His vi t s fi st n gr a test . h m a nd source of a ll is Love . u e en e er u m e e m in a e ho s is op to v y g est , who h w lcomes wi th s il g f c a d e n a a n r a nd m he a e mea . C ur e u in pl s t wo d , with who sh r s his l o t o s ee ra e ul for e e n n e u in a ll ea n ma s e sp ch , g t f v ry ki d ss , j st his d li gs , t r of h m e in e r e e - n tr in the er rma n e e e u i s lf p f ct s lf co trol , s ict p fo c of v ry d ty , ure a en a nd r ea r n a ea r ree r en m e i n p , p ti t fo b i g, with h t f f om vy , od st e re ea n n o e e rai n n r m u e e r rea n the d si , sp ki g vil , r f i g f o s l ss wo ds , d di g — 1 u e i e a nd era he is on e m a ll un e ra e . to ch of vil , dil g nt lib l , who it to p is
T e e he emphasis that Tiruva lluv a r places on lov , forgiv e ness, gentleness and forbearance is especially not worthy . It is possible that this may b e due to the teaching of the
- a e Buddha, which was well known in South India at th t tim and the people of the south were peculiarly respon sive to e d the t this gentle note. The same thing is tru to ay in sou h , where there is fa r less of the militant S pirit than in the fiercer e e a Tiru a u a r north. It has often been ass rt d th t v ll v must ’ he have known somethin g of Christ s teachi ng , and t possi b ility of contact with Christian disciples cannot b e over b e e e looked. At the same time it must said that th r is no evidence to support the suggestion that he borrowed ssib le the from Christian sources . It is not imm that e e hi s e s influence of Buddhi sm , tog th r with own m ditation ’ e the upon the problems of life, und r inspiration of God s him the e loving Spirit , led to thoughts and id als which he has worked out in these chapters . These chapters a re followed by thirt een chapters on the
1 S .K . x . p INTR ODUCTION 2 5
e s Life of the Ascetic or Sa nn yé si . Indian thics has alway e e found a place for the sannyasi . It is rather int r sting to see that Tiruva lluv a r in cludes the quality of graciousnes s h e among the characteristics of t e sannyasi . One do s not e e e always associate the two, though it is g n rally tru that the man who is most devoted to God partakes of His e cha racter of grace . The poe t has a scathing d nunciation n e e of insincerity in sa nn yas , giving us i this conn ction som
- h a him a of his most vivid word sketches . T e virtue of s , so e the distinctive of Hindu ethi cs , is also a charact ristic of e e sa nn yé si , with its concomitant virtue, equability of t mp r e a u A e e or absenc of anger, as Tiruv ll va r calls it . bstin nc from animal food is a characteristic of the ascetic, but not h nece ssarily of t e householder. Men who a re called to this special vocation have to undergo a S pecial discipline and a re not allowed to share in all the con veni ences of the householder. It is appropriate that this section should e e e e the conclud with four chapt rs , d aling r spectively with a e e e h e imperm n nc of arthly things , t e meaning of tru
' s the e sa nn yé , r alization of the truth and the eradica tion of Th desire . e chapter on the realization of the truth shows ’ ee e e how d p and wid was our sage s love of truth, and is w ll worth S pecial study . e e e b e Th n com s a chapt r which stands alone , mi dway h tween t e sections on Virtue a nd Wealth . There is a lurking e e e e h shadow in v ry Indian h art and hom , t e shadow of a w b relentless fate, or K rma . The Tamil word ( e ) used by ’ Tiruv a lluva r for Karma or Fate means the ancient Thing, — h ha a t e force which s its roots in the past . This is not blind force working haphazard, but a force which depends absolutely upon the deeds done by the soul in this or in a ee he e former birth . Every d d , (using t word in the wid st e possible sens to include desires , thoughts and words, as well as acts) carries with it an energy whi ch must work itself out in this life or in another, and which dete rmines the ’ conditions of the soul s existence . No Indian philosophy K ca n get away from this idea of arma , and here in this chapter it stands out stark and bare , as Tiruva lluva r says , ’ e forestalling very action . It has to b e remembered that this is a peculiarly Aryan idea and is not found in ancient 2 6 THE SACR ED KU RAL
e e e e e e Tamil lit ratur . On remarkabl thing , how v r, has to b e e hi s e e e e e not d in philosophy . In a subs qu nt chapt r ntitl d e he e e e e the e manlin ss r f rs again to Fat und r sam name, ’ the e anci nt thing, and declares in unhesitating tones :
un ma e un ea Who dis y d , w rying, plod on ll see t e e e 62 : Wi h ba ck of a ncient Fa t its lf . (
e e e e So v n anci nt Fat can b e conquered, or rather worked n e out , by i tens perseverance and energy . 11 Part deals mainly with the State , and its function s e e e ere and factors . In this s ction , as has been sa id b for , th is ample proof that Tiruva lluva r was acquainted with Hindu h k a books on politics , such as the Artha Sas tra of C é na y . The K ura l is so remarkably free from Sanskrit words that e e e it is hardly likely h knew Sanskrit . He must ther for have somehow obtained a very thorough knowledge of the e e T h cont nts of th se works . he seven elements of t e king — the he h e e e e dom king , t ministry , t e country , d f nc , w alth, t he — army, and alliances all come in the same order as in e e he e th s Aryan treatises . T agreement of three inv sti gators ; the use of four kinds of tests to test the loyalty of servants ; these and many other things agree so closely with the ideas of Sanskrit polity that it is impossible to explain them except on the hypothesis of clear and defini te a knowledge . Some ha ve gone so far as to say that the K ur l e is a Tamil v rsion of the Artha Sas tra . This , however, is not e h born out by t e book itself . Two important difference s ’ must b e noted between the K ura l s teaching on politics and t that of all other political reatises of that time . First , there is no suggestion in the K ura l that in politics it is adm issible to leave the path of true virtue for the sake of good ends . Even the Artha Sastra justifies crooked politics for the sake of the kingdom ; b ut the K ura l never strays into these Machi avellian wanderings (see 55 6 ; 66 10 ; 10 2 e t he e the Furth r, he Kura l gives no hint of t th ory that e king is in any sense di vine or that he wields divin power. The h e king must act according to t e principl s of dharma , just as the humblest citizen. The king who swerves from e e virt u , even to the slight e xtent of be ing hard of acc ss and careless in judgment, will b e deprived of his sove reignty
2 8 THE SACR ED KURAL
In this section on Politics there a re many stanzas which , h e while they refer 1n the first place to t e king or his minist rs , have a lso a general application to all m en ; as for instance e e e l e the chapters on learning , list ning, n rgy , man in ss and so on. At the end of the section on Politics there a re thirteen th chapters which form a n appendix to thi s part of e book .
These deal with general themes such as nobility , honour,
e e e e e . greatness , court sy , agricultur , b gging and vil n ss In ’ these chapters is summed up the author s ideal of conduct . His idea of the pe rfectly foolish man is interesting and reveals in a flash hi s own aversions and the antithesis of his own ideals
e e ne e e ne ee e n e Sha melessn ss , listl ss ss , lov l ss ss , h dl ss ss 4 These a re the four tra its of foolish men . (8 :
Compare with thi s his ideal of the kingly character — e a r t a nd e e ur Coura g , ch i y , wit grit th s fo
Un a i n the n na u e ma e . 39 f li g, ki gly t r k (
The chapter on Farming in this appendix again shows e how closely in touch with r ality our poet lives . Agriculture
- is the chief industry of India , about nine tenths of the population havin g direct connections with it ; and just as in the in troductory section Tiruva lluva r devotes one chapter ’ ’ the R - e e e to ain cloud s Exc ll nc , so in this concluding e he i e s ction g ves on chapter to the importance of farmi ng . AS a village weaver he would know well how much e e e n the e d p nd d upo farm r and his work . The third pa rt of the K ura l is in direct line with the e o e the indig nous p try of Tamil people . It deals with what e a is call d in Tamil a h m or love between the two se xes .
. e one the e e Mr Dr w, of arli r translators of the K ura l, said of this third part : It could not b e translated into any European lan guage without exposing the tran slator to ’ 1 1n fa m y Dr . Pope dissented entirely from this opini on a nd n has i cluded a complete translation of it in hi s book . ‘ He says of it , I am persuaded that it is perfectly pure in its tendency and in the intention of its wise and hi gh
S . K xn . . p . INTR ODUCTION 29
e e souled composer. The R v . J . S . M . Hoop r agree s with ‘ He e e ee Dr. Pope and says of it : was altog th r fr from e e prudery , so much is perf ctly cl ar ; but it is probably e qually true to sa y that there is nothing in the third part of the K ura l to destroy the impression of hi gh morality ’ 2 e e e the e e and ess ntial d licacy produc d by arli r parts . A the e e e V . V. S . iyar, most r c nt translator of th K ura l, has included a complete and care ful translation of Part III
i n his book . This third part is di vided into sections in accordance l with the regular Tami tradition . The first section con ce rns e e the S e K a la vu or furtiv lov , that is pontan ous union of t the e e e e man and maid wi hout r gular c r moni s of marriage . This was on e of the ordinary customs of ancient Tamil e s ocial practice , and was r cogn ized as being the prelude to he a binding union . It was t custom for the love rs to mee t outside the village and when the ir love was discovered by h e i e e t e oth rs , to procla m th ir union and hav it formally
recognized by the village elders . Here w e see the poetry o f S ponta neous love portrayed with a delightful delica cy of f eelin g and a wealth of simile very characteristic of the
Tamil people. The latter section pictures the course of a a e e h K rpu or m rri d lov , and portrays t e joy of husband a d e the e the n wif , pangs of s paration and bliss of reunion. ‘ e h AS Mr. Hoop r says , t e whole of this Third Book ’ 3 e e the is strongly r minisc nt of Song of Songs . Like t he S on g ot S olomon this also has been interpreted a llegori cally by many commentators ; but there is nothing to indi cate that the poe t had any such allegorical idea in mind a nd it would ill accord with the vivid realism that he shows h elsewhere . Some of t e couplets in this Third Part a re v ery charming and the reader will find a selection of them
in thi s work .
T I R UVALLUVAR AN D WO MAN HO O D
It is rather an interesting problem to attempt to 30 THE SACR ED KURAL
1 h e appeared. T e author points out that w must judge
Tiruva lluvar by his time and not by ours . In those days of war a n d insecurity it was the custom to guard carefully the womenf olk from the fury of raiders . There is nothing however to indicat e that women were regarded a nd treated e e as mere chattels . As w e have seen, ther wer many e poetesses among them, which implies that th y as well a s the the boys were educated . It is probable that influence e i e e e the of Aryan id as , wh ch w r spr ading through Tamil e land, was helping to giv woman a subordinate position, but judging from the K ura l itself it cannot b e said that a Tiruva lluv r had a low opini on of women . In Chapter 7 ‘ ’ e he on the Gift of Children, he mak s use of t common plural in seven out of the ten stanzas a nd only uses the ‘ ’ d h word son in stanzas 7, 9 a n 10 . In Chapter 6 on t e ’ e he h e ee e e h wif , whom calls t e H lpm t of th Hom , e exalts her position in every possible way . S he evidently had charge of the fa mily purse and was the mistress of thi s S ide of household life (6 He goe s on to declare that there is nothing in the world nobler than a chaste woman ’ (6 : 4) and a man s good fortune lies in the worth of his wife (6 : It is true that this chapter contains the couplet which enjoins upon the wife the duty of worshippin g her a h husband s a god . It is most likely that t e poet obtained this idea from his study of the Sanskrit sastras and parti ’ a a th cul rly of Manu s work . Tiruva lluv a r reg rds e fa mily e th e lif as high as e life of th sann yasi , and as bringing all the blessings tha t can b e obtained by mean s of the ascetic life . An y philosopher who does this can not thin k meanly e he e of wom n . In his chapter on learning us s words which apply to both sexes a n d so in dicates the necessity of e e h ducation for both m en and women . It is tru that e e e he the d spis s what calls petticoat rule in kingdom , but e e the e i e this r f rs to king who , without w igh ng matt rs e hi the i car fully for mself, accepts blindly opin on of his e e K u a l wom n folk . Furthe r there is nothin g in th r to suggest that the poet ever thought of polygamy . The et ideal s forth throughout is that of monogamy .
2 e 4 No . 7. vid p . 11 , INTR ODUCTION 3 1
e e Monogamy always means the l vation of womanhood . Tiruva lluva r has scathi ng condemn ation for those who e the frequent prostitutes, as w ll as for prostitutes e e e e e themselves . While w cannot xp ct this humbl po t of the Tami l land of fourteen ce nturies ago to express modern ea he e e ideas about women, it is cl r that gav th m a very high position in life and be lieved tha t their function in e e b e e society was a noble on , for which th y should fitt d by he e e suitable educa tion . On e of t most nobl qualiti s of men — —graciousness is symbolized in his p oems by a beautiful i e e the K u a maiden . So wh le w must not xpe ct to find in r l e e modern ideas of the plac of womanhood, w do find womanhood given a high position.
T HE ST YLE AN D FO R M O F T HE B O O K
The K ura l consists of 1330 terse and brief couplets in the n the K u a V h o h metric form k own as r l en a , ne of t e most di ffi distinctive and cult of Tamil metres, whi ch may b e an u‘ imitation of the Sanskrit S tra form . It is the earliest
extant work in this metre, and the poet reveals a complete he mastery of his form . T first line of the couplet consists he e of four feet , and t s cond of three , the last foot being a e e pe culiar kind of incompl t foot. Indian metres a re all e en e e c e e e govern d by l gth and th r is no a c nt . Th s fee t ma y consists of two long syllables ; or of on e long syllable followed by two short o n es ; or of three long syllables ; or of o n e long syllable followed by two short ones and then another long on e ; or of two short syllables followed by a long o n e ; or of four short syllables ; or of two short and e ree on e n two long syllabl s or of th short and lo g syllable. The rules governing the linking of these syllables a re very e the end strict . A long syllabl at of a S pondee must b e followed by two short syllables at the beginn ing of the e next foot , and a long syllabl at the end of an anapae st (u u must b e followed by a long syllable at the begin
ning of the next foot . In addition there must b e a certain n e e amou t of initial vow l allit ration , as well as second syllable rhyming between the first and fourth or first and f ee e e Aha fi th f t , as for xampl ra and B a ha va n , Mo la r and 3 2 THE SAC R E D KU R AL
N a ma m . We e e N ila m, Kama m and r produc in English letters two of these couplets so as to give readers un a cquainted with Tamil some idea of the verse form of the o riginal :
Anb ilei r ta ma kkuriyar a nb uda iyfir Yenb um pira rkku (8
na ndralla ( 11
K u a l e - The r is a didactic po m, and it is well known t hat in such poems it is not always easy to preserve the
. Tiruva u a r e e poetic quality ll v , how v r, doe s so, partly by the use of poetic devices of rhythm and alliteration and partly by means of artistic similes and happy illustra A the e e tions . gain and again g nuin love of nature, whi ch di stinguished the Tamil poetic genius before it was the e o verlaid by conv ntions of Aryan verse, is revealed in K u e the ra l. The the coupl ts of lotus pool, the heron in
e the ee - the paddy fi ld, gr n grass , the well in the river sand — , t he useless brackish soil these and many other illustrations the e e e S how how po t lov d simpl natural thi ngs . On e of the peculiarities of the style of the author of the K ura l is an exaggerated emphasis upon a particular he v irtue or vice , which is t subject of his comment at that ’ p articular moment . It is something like the Kathenotheism V e of the R ig eda , which sel cts on e S pecial god upon whom e e e to conc ntrat d votion at a pa rticular time , without i mplying anything derogatory about the others . So also Tiruv a lluva r select s one particular virtue or vice for e the e e S pecial mphasis , making it for time being th chi f of virtu s or vices (see 34 : 1 ; 8 4 : 4e
T HE ‘ KUR AL ’ I N T AM IL LIFE AND L ET T ER S
From the earliest times up to the present day the K ura l ha s bee n one of the most - quoted literary works of the The e e e e e e e Tamil land. t rs , vivid coupl ts l nd th ms lv s so e e e aptly to m morization and quotation , and th r is a charm abo ut them that makes us want to repeat them again a nd a gain. We have already shown that it is quoted in the INTR ODUCTION 33 literature produced in the years immediately succeeding the the e e composition of work , and from that tim on w find it continually quoted in all great literature . The literature of subsequent periods bears ample testimony to the influence exercised by this wonderful little work during all the 1 centuries . During the past fifty years there has been a further considerable growth of interest in the K ura l on the part of all classes . It 13 studied 1n schools and colleges and ’ t forms he ethical ba sis of ma ny a young man s life . In the villages many of the couplets a re well known and a quotation from the K ura l never fails to win a response . — h Christians , Buddhists , Muhammadans and Hindus all t e diff erent religious sects make use of the work without reluctance or qualification and find in it teaching that enriches life and helps men and women to fight their moral e battl s . A V . V . S . iyar says that the children of zemindars in the h Tamil country , up to thirty years ago, were taught t e Kura l with a View to their instruction in the art of good 2 government. Thus for centuries the Kura l has been the ethiea l Bible ’ e of the Tami l pe opl . Gifted with dry humour and vivid e t artistry of languag , he author has put into unf orgettable couplets the essential principles and duties of life in all e e e the lands , and has wov n into a b autiful pictur various ideals to which India has given expression in her difi eren t religions . It is a book that should b e studied by all who wish to know what India can contribute to the ethi cal thought of the ages . In its combination of idealism and e e he practicality , in its insist nc upon t inviolabili ty of dharma by ascetic, king or householder, and in its emphasis upon a lif e of strenuous service and undaunted
a e he - perseverance , it is as applic bl to t world to day as it h 15 e was to t e Indi a of 00 y ars ago . M . Ariel , a great h o French scholar in Tamil , says of t i s b ok :
Tha t which a bove a ll is wonderful in the K ura l is the fa ct tha t the a u r a dre im e u e a r a e e e e e tho d sses h s lf , witho t r g d to c st s , p opl s or b li fs , to the whole community of ma nkind : the fa ct tha t he formula tes
1 — 2 e V V. x Cri tica l tudies i n K ura l . 2 89. . S . . liii . vid S , pp 8 p 4 34 THE SACR ED KURAL sovereign mora lity a nd a bsolute reas on : tha t he procla ims in their e en e in e r e e na a ra e ne rt ue a nd u he re e n ss c , th i t r l bst ct d ss , vi tr th ; p s ts , a s ere in o ne u the e a me a nd e it w , gro p high st l ws of do stic socia l lif he e ua er e in u in a n ua e a nd in e r in the a u ere is q lly p f ct tho ght , l g g po t y , st me a a n em a t e ea e e the D ne t physic l co t pl tion of h gr t myst ri s of ivi n a ture , a s in the ea sy a nd gra ceful a na lysis of the tenderest emotions of 1 t e h hea rt .
e e Thi s little book , in company with a few oth rs , b longs e e h not m r ly to a single pe ople, but to t e world ; and as long as m en love virtue for its own sake and esteem goodness as e more precious than rubies , it will continue to b e treasur d as one of the litera ry and ethical masterpie ces of the world . As w e study this wonderful little book surely w e ca n
- re e cho the thought of an ancient ha rd of the Tamil land , Ka vuniya n é r :
’ The K ura l s swee t to mouth a nd ea r a nd mind ; ’ e Tis ba lm for twofold d eds tha t b irth rebin d . ’ T a un Va lluva r the e e a nd ue w s s g by , po t wis tr , e Tha t w e might kn ow the righteous pa th of old a n w . — Ti ru. M dla i , 51.
9 3 663 5 3 Q a d é fi cufiru—w r wa gmfiu a t ; d g fl h é g w rw g s g y s fi u s a irc fi s r wfl zu s n fi q w a mo a é g w ggi
' g o / 6887 u u d reqfizu a ed? (5 d Cl r .
1 K . . S . p i
TE MPLE TI R UVAL L U VAR MYLAPOR E
TE MPLE TO VASU KI AT MYLAPOR E VIRTUE
PR E FAC E
1. I N PR AIS E OF GOD
a re e 1. AS letters all bas d on A — The world is based on God the First .
use re the e 2 . What is lo , if l arned will not bow
— - Be fore the feet of Him the All wise One ?
’ e e e e he 3 . Th y ll liv for v r in t land above,
- Who cling to Him that hides in lotus hearts .
4. Trouble shall never come to those he Who cling to t desireless One.
’ he 5 . T twain dark deeds shall ne er b e theirs, h Who give t e Lord His rightful praise .
6 . e e a e For v r sh ll th y live, who firmly stand ’ ’ In the true path of Him who s Victor o er the e e fi e s ns s v .
e 7. Exc pt by clinging to that Peerless One , ’ ’ Tis hard mi nd s sorrow to dispel .
’ ’ a 8 . Tis h rd to swim this world s wide sea , e — e Unl ss w e cling to Him , Ocean of grac and
good .
a 9. The he d that bows not to our God Supreme
Is useless as a senseless sense.
10 . Who then can swim this mighty sea of births ? ’ Not they who clin g not to our Sovereign s feet . — - N .B . N e on the u a b e ot s va rio s st nz a s will found on pp . 69 107.
’ 2 - . THE RAIN CLOUD S E! C E LL E NCE
1 e c e . Wh n rain om s right , the world goes on ; ’ ’ Tis fitting then to call it heavenly food. 3 8 THE SACR ED KUR AL
e m e 2 . R ain mak s good food for n ;
Itself is food for hungry men .
the e e e sea - 3 . Should clouds d c iv this girt world ,
Hunger and thirst will ramp and rage .
a 4. The ploughman c nnot ply his plough ’ Should the monsoon s abundance fail .
’ 5 . Tis lack of rain that ruins all ’ h And the rain s help that lifts t e ruined up .
’ h - e 6 . If from t e sky rain drops n er fall , ’ e Fresh blades of grass will n er b e seen.
’ ’ h e e 7. E en t e wide oc an s w alth will fail,
- If bulging cloud banks pour not down again.
e h 8 . Worship and f stival will fail t e gods , ’ e e Should h av n s rain dry up for m en .
9. d e Both poor and go s will los the ir gifts , e e me Should h av n fail to pour its gifts on n .
If water fails , the world is lost ; ’
E e e . n virtu , if rain fails , is lost for all
3 . THE GR E AT NE SS OF ASC E T ICS
’ 1. Tis the a rm of holy scripture to reveal The greatness of those m en who a ll have left for ’ Virtue s sake .
2 . To tell their greatness who have left their all ’ Is just like counting up the whole world s dead.
e the 3 . Their greatness shin s throughout world , e Who know both states , and Virtue h re have donned.
h 4. He, in t e best of states , a seed will b e, ’ Who rules the senses fiv e with firmn ess goad .
’ e e e e e 5 . Indra hims lf , h av n s king, is witn ss sur
To the might of him who senses five subdues .
i th e 6 . Hard th ngs e gr at will always do ;
Hard things the mean can never do. TR ANSLATIONS 39
fi 7. He holds the world in ef, h Who knows t e measure of the senses five .
th 8 . The greatness of e m en of certain S peech e On earth by hi dd n word is Shown.
’ e e he 9. E en for a mom nt , it is hard to ch ck t wrath ’ Of those who ve climbed the mount of saintliness .
e e 10 . The learn d say that saints alone a re Brahmans tru , For they behave as clothed in grace to every living
4. THE MIGHT OF VI R TUE ? 1. Tha n Virtue true what greater good is there men
It gives eternal bliss and temporal wealth .
e 2 . Than Virtue , gr ater good doth not exist ; e e No gr at r ill than this to lose.
e e e e 3 . By v ry m ans , in very way you den , ’ e e With n r a halt , live Virtuously .
e e Be pure in mind, for that tru Virtu is ;
All else is merely sound and sham . — 5 . Envy , greed, anger, bitter words these four
A e . voiding , and th n pressing on, is Virtue true
‘ ’ ’ e see e a b ut 6 . Say not : W ll anoth r d y , practise Virtue now; ’ b e Twill in dying day undying help .
’ ’ 7. There is no need to say ; Here s Virtue s path
see the a llet- ea e Just p b r r, and its rider too .
’
8 . e e e e If wasting n r a singl day, a man do s good , ’ Twill b e a stone that blocks the path of endless
9. That only whi ch doth S pring from good is joy All e e e e ls is m r ly pain and shame.
10 . Only the good is fit to do ;
The bad is ever fit to shun. 40 THE SACR ED KUR AL
D O ME ST IC VIR T UE
- 5 . HOME LIF E
’ 1 He e e- e . liv s hom lif who stands in Virtue s path , e the e And h lps ord rs three in their good paths .
’
- 2 . He lives tru e home life who s a help the the To lost , poor and to the dead .
’ t 3 . Pi ris, gods, kin, one s guests and self e e e e fi e To s rv th s v is duty chi ef .
’ 4 e e b e f . N r shall lack of of spring in his house, e e Who f aring ill, giv s ere he enjoys .
5 the e e e . If in hom tru lov and Virtue dwell ,
- e Home lif is full of grace and fruit .
’ ’
- 6 . e e e If hom lif s liv d always in Virtue s way , What good is there in leaving house and home ?
e e e- f 7. H , who liv s hom li e worthily,
Shall first among all strivers b e .
e - e e 8 . Hom lif , that h lps the saints and swerves from ’ e e Virtu n er,
- Endures more trials than lonely hermit life .
’ e - e a 9. Hom life itself is Virtu s w y
The other, 110 0 , is good , if m en no fault can find .
e e - e e H , who lives hom lif worthily on arth , ’ e Will win a place mong gods who dw ll in heaven .
’ E E E T 6 . THE WOR TH OF HOM E S H LPM
h e e h e e 1. S e is tru helpme t of t e hom , who having hom ly
worth, ’ Spendeth within her husband s means .
e b e the e 2 . If hom ly worth lacking in wif ,
- e e b e e e. Whatever worth there b e , no hom lif can th r ? 3 . If she b e worthy, what doth ever lack sh e e ? If e b e worthless , then what els r mains
TR ANSLATIONS 41
th 4. Wha t is more precious than e wife, If rugged strength of chastity b e hers ?
h e er S e 5 . S e who , on waking , bows b fore h pous
before no other god ,
May ask for rain , and rain it will .
h e e e her 6 . S e is tru wife who, guarding s lf and ch rishing
spouse, With tireless goodness their good name unsullred
holds .
’ h use e ? 7. What is t e of prison s ward for wif
Her ward of chastity is chi ef .
e 8 . If wives their husbands cherish w ll ,
They S hall find glory in the world of gods .
- e 9. They ca nnot walk with lion hearted prid , ’ Whose wives guard not their name fore m oc kmg
eyes .
1 A ’ ’ 0 . man s good fortune is his wife s ow n worth ;
Its ornaments his good chi ldren a re.
R E 7. THE GIFT OF CHILD N
’ ’ 1 h e e fin e . Mong all t e prizes that m en win, th re s non so
As children that have knowledge surely won .
’ 2 e . The evils of the seven birt hs S hall ne er touch thos ’
e e e . Who ve upright children, living blam l ss liv s
’
3 . e e : H r is our wealth, the wise say of their bairns
For through their deeds true wealth will surely come.
’ 4. Gruel that children s little hands have stirred e Is sw eter far than nectar of the gods . 5 ’ . To stroke the children s limbs is sweet to hand ;
To hear their words is sweetest music to the ea r.
’ 6 . The e ee the e ee e flut is sw t, lut is sw t , say thos Who v e never heard the pretty prattle of their little e on s . 42 THE SACR ED KUR AL
7. To make him first in the assembly of the wise
Is all a father for his son can do .
8 . To all upon this earth, that children wisdom win ’ M e e or pr cious is tha n e en their very selves .
’ The e e her a e moth r, who has h ard son c ll d great, e e e Gains gr at r joy than ven at his birth.
‘
10 . i e e To l v that m n will ask , What penance did his father do e This is the greatest h lp that son can render to his sire.
8 . LOVE
Is there a bolt that ca n avail to shut up love ?
The trickling tears of loving eyes would tell it out .
2 . All for themselves the loveless spend ; ’ e The loving e en their bones for others giv .
3 . The the e link of soul and body , say wis , ’ Is but the fruit of man s own link with love.
4 e e . Love doth the trait of tenderness b g t ; ’
e e e e e . That , too, beg ts tru fri ndship s pric l ss worth
5 h ’ . T e bliss of earth and hea v n the blessed gain,
T e . he learned say , is rooted in a loving lif
6 . The e e the e foolish say , Lov h lps good alon ’ ’ But surely tis a help gainst evil too .
’ e As the sun s heat burns up all bonel ss things ,
So Virtue doth burn up a ll loveless things .
To live the home - life with a loveless heart
I S like a withered tree flowering in barren sand.
To those who lack the inward mean s of love What use is there in any outward means ?
e 10 . The living soul subsists in lov ;
The loveless a re but skin and bone.
AN IMAGE OF T HE GO DDE S S LAKS HMI I N THE MADU R A TE MPL E TRANSLATIONS 43
9. CAR ING FOR THE GUE S T
e - 1. Th wealth and joy of home life ha ve one aim : e To ch rish guests and S how them kindnesses . 2 . To ea t oneself while stranger waits w ithout ’ M e e en ak s immortal nectar undesired .
3 . Who daily cherisheth the comin g gu est ’ Shall ne er by want or w oe b e hard oppressed .
4. Lakshmi with joyful heart will dwell with him
Who with a cheerful mien his guest re ceives .
5 ee e e he . What n d is th r tha t should sow his field , Who welcomes guests and eats but what remains ?
’
6 . e b e e e e H ll a w lcom gu st to gods on high, ee the e Who sp ds parting guest , and coming gu st
e : 7. There is no measure for the fruit of kindlin ss ’ — e The guest s own worth this is its measure tru .
’ ’ e e e e e e e 8 . W v ch rished wealth , but now a r h lpl ss l ft, so say ’ Those who ve not yet begun to cherish guests .
9. The cras s stupidity that will not cherish guests ’ Is poverty in wealth ; tis only found in fools .
the e e e th a i m e As in v ry sm lling fad s e n cha flow r, ’ So at a changing glance the guest s heart sinks .
10 . KINDLY SPE E CH
- fi e - S ee 1. Kind speech is love lled, guil free p ch ’ e he R e The S peech of those who v seen t al . i 2 . Better than giving with a w lling mind e Is giving with a cheery smil and kindly word.
r 3 . With smiling face and kindly look kind wo ds to say,
e . If from the heart they come, is Virtue r al
5 . Humility and kindly speech a re jewels rare ;
All else a re baubles of no worth. 44 THE SACR ED KURAL
6 . Evil will fade and good will grow in him ,
ee S . Who s kin g good, peaks kindly words
8 . S Kind peech , from meanness free, will bring great joy ,
Both in this lif e and in the life beyond. 9 . Why does a man speak bitter words , When he has s een the joy that kind words give ?
10 . use e a re To harsh words wh n kind words at ha nd ,
Is picking unripe fruit where ripe fruit hangs .
11 . GRATITUDE
1 E ’ ’ . en hea v n and earth avail not to repay ’ The good that s done spontaneously .
2 . ee d e e ee A kind d d on in tim of n d , though small, I S e e h of mor valu tha n t e world itself .
4. ee Though kindly d d b e small as millet seed ,
The e - wis will think it large as palm tree nut .
5 . A kin d deed is not measured by the deed itself ; ’ he But by t worth of those to whom it s done.
’
6 . e e Thos who in troubl helped you , ne er forsake ; ’ e e e the e And n r forg t fri ndship of the pure .
’ 8 . E er to forget a kind deed done is bad
But to forget an ill at once is good .
’ e e e b e For him who s kill d all good , scap may ; ’ But none for him who s killed a kindness done .
12 . FAI R NE SS
e 1. Fairness to all is good suprem
To friends , foes , fellows , acting fair .
’ e 3 . Give up the wealth that s gained by unfair m ans ,
Though it may bring you good alone.
e e 5 . Both loss and gain must sur ly com to all ’ An unwarped mind the wise man s jewel is .
46 THE SACR ED KUR AL
the e 2 . Forgive always ills that oth rs do ; — e But to forget them this is nobl r still .
e e e 3 . To turn away a gu st is poor st pov rty ;
But he who bea rs with fools shows mightiest might .
e a e 4. If you nobility would hav for y ,
Keep on forbearing day by day .
e ea e e 6 . The ov rb ring tast th ir joy but for a day ;
The forbearin g shall ha ve praise till world shall end.
’ e e e 7. Though oth rs ill may do , tis b tt r far e e On their behalf to suff r, to no on doing ill .
’ e e e let m en o ercome e 8 . By th ir own forb aranc thos e e e Who , in th ir prid , hav wrought them grievous ill .
l e e 10 Who , wil ingly , can hung r b ar a re truly great ; ’ But yet less great than those who freely bear men s
unkind words .
E 17. FR E DOM FR OM ENVY
e en e m en 5 . Envy alon is ill ough to nvious ; ’ e e e e Though th y scap th ir foes , twill surely ruin
m i e e the e e 7. Laksh h rs lf nvious cannot b ar ’ he She ll S how him to r sister sinister and go .
e e e - e m en 9. Th w alth of nvious mind d the e b e e e An d ruin of right ous , should pond r d well .
e m e e Never have nvious n tru greatness reached,
e the e - ee e e Nor hav nvy fr fail d greatn ss to attain .
E E R - 19. FR DOM F OM BACK BITING
’ e e ee 2 . Tis sin to murd r Virtu and do vicious d ds ;
But greater sin to smile dece itfully and slander men .
’ e e e e e 5 . The mptin ss of that man s h art , who Virtu prat s , ’ e Is shown by his foul sland r, made behind another s
back . TR ANSLATIONS 47
’ 9. Surely for Virtue s sake alone doth earth bear up the we ight
Of m en who foully slander fellow - men behi nd their
back . hi If each one saw s faults , as those of foes, Would any ill befall the human race ?
20 . R E FR AI NING F R OM VAI N SPE E CH
6 . Call him not man who makes display of useless words ’ Call him but chaff of humankind.
R 2 1. D E AD OF EVIL D E E DS
2 . 111 deeds give rise to ills alone ; b e e e e t Ill deeds then must f ar d far mor han fire.
’ ’ e f 4. Plan not another s ruin , e en in forg t ul mood ’ h e Or Virtue will herself t e plann r s ruin plan.
- e e e 7. Men may escape scot fre from v ry foe ; ’ But ill deeds wrath will dog the steps and slay at
E 2 2 . B E NE FIC NCE ’ a e 1. True ch rity ne er seeks r turn ; — ’ To rain cloud what return can men e er make ?
’
2 . Wealth won by toil , mong worthy folk ,
Is meant for doing good .
’ The e e he e m 5 . wis man s w alth , if doth car for en , ’ e o erfl o i e the e Is lik w ng wat rs of villag tank .
e e e the 7. The wealth of g n rous souls is lik tree e e That healing balm distils for v ry ill.
’ b e e E en Should neficen ce to ruin l ad, ’ e e e e e Tis w ll worth whil to s ll on s lf for that .
2 3 . CHAR ITY ’ ’ 5 The e e . strong man s str ngth in hung r s conqu est lies ; ’ But greater still the strength that others hunger
stays . 48 THE SACR ED KUR AL
he - e 8 . The joy of charity how can t hard yed know ? e They only hoard th ir wealth and lose it all .
’ ’ e e e e e 9. Th njoym nt of on s hoard d w alth alone
Than begging surely is more bitter far .
’ e 10 . Tis said that nought more bitt r is than Death ; ’ But if one ca nnot give , e en Death is sweet .
AS C ET I C VIR T UE
2 5 . KINDLINE SS
e d e e e 1. The w alth of kin lin ss is w alth ind ed :
For even vicious m en have worldly wealth.
the e b e 2 . Walk good way , consid r and kind ;
Though many ways you study , this your aid will b e .
e e 3 . There is no dark and dismal h ll ordain d e For those whose h art is full of kindliness .
’ e 7. You world s joy is not for thos who kindness lack, ’ e As this world s joy is not for thos who riches lack .
e one 8 . Those lacking w alth day may prosperous b e e e Those lacking kindn ss for ver will lack all.
t e e e 9. Ponder h charity of thos who kindn ss lack ’ ’ ee Tis like Truth s Vision s n by muddled minds .
E E R - 26 . ABSTIN NC F OM FLE S H E AT ING
’ e e 1. Howe er can kindn ss rul that ma n, Who eate th other flesh to make hi s ow n increase ?
’ 5 . To keep from eating flesh is life s stability ’ e e e o e the fl es - H ll n r will p its mouth h eater to free.
R E 2 7. TAPAS O AUST R ITI E S
1. All pains to bear and then no pain to give to any lif e e This is in Tapas that which matt rs most . TRANS LATI ONS 49
. e e e e the 7 As gold mor brightly shi n s , wh n strong r burns
fire, th e e So shine e saints more bright , when wors th ir e troubl s grow .
2 8 . INCONSI ST E NCY
e e fi 1. Th elem nts ve within will surely laugh to scorn
- m The evil covert walk of crafty minded en .
The S o e o e e 3 . how of p w r of n , who has no pow r withi n ,
I S e - e lik a cow in tiger skin , which qui tly graze s on .
4 He e i e . who , wh n doing ill , h d th in saintly garb, e e e the Is lik a fowl r snaring birds , whil lurking in
bush .
6 . e e e a e e a re e Non cru ll r r than thos , who in h art no
saints , Y e S et live in covert guis , in how of saintliness .
10 . e e ee f e ee For shav n crown or matt d hair th r is no urth r n d ,
If m en will only shun what n oble minds condemn.
2 9. FR E E DOM F R OM FR AUD
’ ’ 2 We . Think not , will by fraud an other s riches steal : ’
For e en to think of doing ill is sinf ulness indeed .
S e 3 . A rich s won by fraud grow quickly more and more , e So will th y , just like tha t , as swiftly come to nought .
30 . TR UTHFULNE S S
hf ? 1. What is it that men trut ulness do ca ll ’ ’ Tis S peech that s free from any taint of evil fruit.
’ ’ 2 E en . untruth may in truth s own nature share , e If faultl ss good it can produce .
’
3 . e lie e t e T ll not a , en hough your heart alon doe s know :
Your very heart will burn you for that lie .
4. Who in his soul doth walk from falsehood free ,
e e e the e - e me Will liv for v r in souls of nobl mind d n . 5 50 THE SACR ED KUR AL
e e th e 5 . Who sp ak th forth e truth with all his h art , ’ Is chief mong those who do both alms and tapas too .
’ A e e 8 . n outw ard purity by wat r s aid is caus d
But inward purity by truthfuln ess is shown .
e e e 9. Not v ry kind of lamp is r ally a light e The la mp of Truth alone to wise m en is th Light .
Of all true thin gs that w e ha ve ever known ’ Not o ne with truthfulness can e er compare .
1 3 . R E FR AINING F R OM ANGE R
hi s ee 1. Who curbs wrath , when it has power, curbs it ind d ’ e e e e e h Wh n pow r th r s non , what matters if e curbs or not ?
Both smile and joy it kills What greater foe than wrath ?
5 . Curb well your wrath, if you would guard yourself
For wrath will ruin you , if you will curb it not .
’ e 6 . The fire of wrath, that burns up all that s n ar,
the e e e . Will burn up, too , pl asant bark of fri ndship rar
— 3 2 . AHI MSA R E FRAI NING FR OM HUR T
’ t the e e 1 . Tis he motto of pure to no on to giv pain, ’
- E en though great glory giving wealth they win .
’ h the e e e 2 . Tis t e motto of pur to mak no ill r turn , ’ E en though with malice m en do ill to them .
’ e e e 4. If you would puni sh thos who v don you ill , e e Shame th m by kindness in r turn .
’ a ee 5 . If others pains you c nnot f l , just as your own , What good can ever come from kn owledge gained
’ h e e 7. Ne er doing t e l ast hurt to any with int nt
Is chief of all the virtues rare.
a e 9. If ere noond y you ill to oth rs do , ’ At e en will ill itself unsought come unto you . TRANSLATIONS 51
34. IMP E R MANE NC E
1 e . To think that things of tim will last alway, h e Of follies all , t e h ight of folly is .
h e e e 8 . T e bird forsak s its sh ll and fli s away : ee the So fl ting is bond of soul and flesh .
e S ee 9. Death is lik inking into sl p i e e Birth is l ke waking aft r sl ep .
3 5 . R E NUNCI ATION
’ ’ e e 1. What r, whate er a man gives up,
By that , by that he hath no further pain .
’ e 6 . He who destroys thi s prid of I and mine, Will gain sure entrance to the realm above the
Hold fast to Him who needs no hold ; ’ Hold fast that Hold, and you ll b e free from other
hold .
36 . UND E R STANDING THE TR UTH
e e e 2 . Darkn ss d parts and bliss r sults to those , e ee e ee the Who , from d lusion fr d , hav s n vision pure.
3 e e ee e e n e . N ar r ind d is h av n tha arth to those, ee e Who , fr d from doubt , hav realized the Truth .
’ ’ e e b e e e e 4. What r it , what r its natur b e , e In that to see the Truth , is knowledg true . h 8 . Freed from t e folly that leads us back to birth , e h e e To r alize t e Good supr m , is knowledge true .
’ 9. Those clinging and destroying ills shall ne er touch hi m Who the real R efuge knows and from all bonds lives
free.
3 7. FR E E DOM FR OM DE S I R E
e b irthl 2 . If aught you wish, th n wish for essness ; e l e ishless ess That of its lf wi l com , if w n you wish . 52 THE SACR ED KUR AL
’ e e e e e w ishlessn ess 3 . There s h r no gr at r w alth than
e . And there, too, nothing is to qual it
e e ee e e 4. For heav n its lf is fr dom from d sir ;
And that will come from longing for the Truth .
e e e a re w e ee 5 . Freed from d sir , th n only fr ;
a re e e ee . Others , though free from ills , not ntir ly fr
L R A 38 . O D KA M
’ Twofold indeed does this world s fashion seem ;
h the e. Each is to each unlike , t e wealthy and wis
e e 5 . All good is turned to ill, wh n winning w alth ,
K r e . And ill to good , through tricks by a ma play d
What then is mightier than this Karma old ? Tha t e Though men contrive another thing , st ps
be fore .
PROPERTY
K IN G S HIP
! 39. KINGLY E CE LLE NCE
e — e e 2 . Courag , charity , wit and grit th s four h Unf ailing , t e kingly nature make.
e e e e e — e e ree 3 . Al rtn ss, wisdom and d cisiv n ss th s th ’ Should ne er b e lacking in rulers of the earth.
’ ’ e e e e e 4. From Dharma s path n r sw rving, adharma to r mov , ’ With courage sure to keep one s honour bright , is
kingship true .
e the n b e 6 . If easy of acc ss ki g and from all harsh words free , e h e Th n all t e world will sing high prais s of his land.
he 7. T world will praise and will obey that king , e e Who , sp aking kindly words , is abl both to give and
guard .
9. The e e e the e world will sur ly r st und r a gis of that king , ’ e e e e Whos natur tis to b ar with bitt r words .
54 THE SACR ED KURAL
’ the R e 3 . Tis wisdom true for m en to find al ’
e e e . In wha tso er they hear, from whomso v r h ard
’ he e 5 . Tis wise to win the friendship of t wis
To kee p it without wax or wane is wisdom rare.
’ e 8 . Tis folly fearful ills with recklessness to fac ; The wise man fears indeed those things that should b e feared .
T 44. COR R E CTION OF FAUL S
3 . When men who fear dishonour a fault commit , though
small as millet seed, ’ ’ They ll always thi nk it great as palm - tree s bulky
fruit .
’
6 . a Wh t fault can tha t king e er commit, Who first his own and then the faults of others checks
T 45 . WINNING THE H E LP OF THE G R E A
’
3 . e h Of rar gifts tis t e rarest gift of all , ’ The great to cherish and to hold them as one s kin. 4 ’ . Tis chief of all the powers that m en may wield e To walk in fri n dship with the greater ones . 9 t ’ . Wi hout some capital , all gain s impossible ; ’
e e e b e. Without good fri nds support , no surety can th r
4 K 6 . E E PING AWAY F R OM BAD CO MPANY
’ 2 The . water s nature changes with the nature of the soil ’ So changes knowledge with the nature of one s e fri nds . 5 . True purity of thought and purity of deed
Both on the purity of friendship rest.
By inward purity Heav en may b e surely won ;
That , too , will gain in power from good compani on
ship.
No greater help is there than good companionship ; a Th n bad companionship there is no direr foe . TR ANSLATIONS 55
R HT 47. ACTING WI TH FO E THOUG
b e e 6 . R uin may come from doing what should not don ;
But also from not doing that whi ch S hould b e done .
7. Think well and then decide to do ; ’ ’
let i . Tis folly to decide , then sa y, Now us th nk
R 48. KNOWLE DG E OF POWE
’ ’ 5 . E en if with peacocks feathers the cart b e piled high ,
- h b e the . T e axle tree will break , if over bulky load
’ 6 . Those who have climbed the branch s utmost tip ,
e e. And still go pressing on, will surely lose th ir lif
4 9. KNOWING THE OPPOR TUNITY
1. e the e e In cl ar daylight , crow will b at th owl ; ’ The king who d beat his foe must choose the fittin g
time .
3 . Is anything too hard for men to win , If the y with fitting means will choose the fitting time ?
’ e the e 10 . Be lik h ron when tis time for lying low e e But lik its strike, when time for action com s .
50 . KNOWING THE PLACE
- ee 6 . The strong wh led lofty chariot rides not upon the sea
- h The ocean going vessel goe s not upon t e land. h T e jackal , when in miry soil , in whi ch the feet sink ee d p , the e e e e oreth Will kill f arl ss l phant that g armed men .
T 51 . S E LE C ION AND CONFID E NC E
1 e e the . Choose your man w ll , aft r fourfold test e e e By dharma , rich s , lov and fear of d ath.
’ e 4. W igh well a man s good traits and then hi s faults ; d hi m An value on seeing which prevails . 56 THE SAC R ED KURAL
’ he e e 5 . For each man s conduct is t touchston sur e a n d Both to hi s greatn ss his smalln ess too .
m a e n ot e 9. Trust no n whom you hav tri d ;
en e e . Wh tri d , th n trust with fitting task
e m a n o n e e To trust a n u n tri d , or doubt tri d
These both will endless trouble bring .
A 52 . SE LE CT ION ND EMPLOYM E NT
3 . Trust one who has the four good traits
e a ee - Lov , wisdom , cl rity , a gr d free soul .
53 . ST E ADY PUR POS E
’ 0 e hi 1 . Tis asy to ac eve an aim ,
If it b e firmly kept in mind .
5 R HT E 5 . IG OUS R UL E
’ a 6 . Tis not the S pe r that to the king gives victory ’ ’ b e But tis his royal sce ptre , if that ne er crooked .
58 . GR ACIOUS NE SS
1. The e world go s smoothly on when graciousness , e e a That b aut ous m id , resides in kingly souls .
’ 3 . Of what use is a son g that can t b e sun g Wha t use a n eye that hath no gra ciousness
he 5 . T jewel of the eye is gra ciousn ess ’
ha b e a c . If t t l king , then tis but a sore
9 S e . To how to those who v ex us sore true graciousn ss, And e e pati ntly to bear with them , is b st of all good
traits .
E R 60 . EN GY
’ e 1. Tis energy a lon e m akes wealth worth whil ; a e Who lack it ow n n o t eve n what they h v .
’ ’ e e 5 . The lotus sta lk is just as long as wat r s d pth ; ’
e e e e e . So , too , men s h ight on inn r pow r d p nds TR ANSLATIONS 57
10 . Firmness of soul is inward wealth ;
ee . Who lack it a re not men , but tr s
E 6 1. UNSLUGG ISHN SS
e 1. The unfailing light of dignity will flicker and will fad ,
When gloomy slothfulness comes near at ha nd.
5 e ee . For tardin ss , forgetfulness , and sloth and sl p
- These four a re pleasure boats of ruin grim .
6 2 . MANLINE SS 1 ’ . Never give up nor say : Tis much too hard
For strenuous eff ort strength to do will bring. 2 ’ . The world leaves those who ve left unfinished tasks ’ So take care ne er to leave a task undone.
’
- 7. Th e e black browed elder Sister dwells with sloth, th y sa y ;
The Lotus - maiden dwells in toil of Slothless men. 9 Though by the very gods impossible it seem , ’ Man s strenuous eff ort its due reward will win.
i e Who, und smay d , unwearyingly plod on,
Will see the ba ck of ancient Fate itself .
63 . HOPE IN T R OUBLE
1 W e e e ee e e . h n troubl com s , k p v r smiling on ; ’ There s nought like tha t to meet and conquer it .
2 . A very flood of troubles will surely pa ss away ’ When they a re thought out well in wise men s minds .
e e a 3 . Thos , who in troubl still untroubled re , e e e e Will th ms lves sur ly trouble trouble sor .
e 5 . Ev n though all at once to men sore troubles come,
In fearless souls trouble itself will troubled b e.
9. e ee H , who in joy s ks not for joy, e In gri f real grief he will not find . 5 8 THE SACR ED KURAL
T HE B O DY PO L IT IC
64 T . HE MINISTE R
1 He . for a minister is fit , who can combine Me s an , time and mode and act supreme .
2 . r e e ee Fi mn ss , good rul , sound learning , manly d d
e e h e e ee . Th s , with t e five abov , a minist r will n d
8 th he . Though e king acts foolishly , and spurns t truth, Still to make known the right his minister should
strive .
65 . POWE R IN SPE E CH
1. Power of S peech a great boon truly is
A boon indeed apart from other boons .
2 . Both wealth and ruin upon this depend ;
So guard and cherish it from any lapse . 9 Who a re not skilled few faultless words to S peak,
Are often keen to S peak in many words .
66 . PU R ITY OF ACTION
The boon of allies brings but worldly gain ;
The e . boon of pure deeds , every cheri sh d thing
Wealth and security through guile to see k
Is pouring water into pots of unburnt clay .
T 6 7. POWE R IN AC ION
1 Power in action is just power of will Nought else S hould power in act b e called
’ 4 For everyone tis easy just to talk ’ ’ ’ e S Tis hard howe er to act up to on s peech.
6 Men et e g just what they think and as th y think ,
If steadfastly they go on thinking it.
7 Never look down on people for their size ’
- For some a re like great chariot s axle pin . TR ANSLATIONS 59
T 68 . CONDUC OF AFFAI R S
2 . Sleep on those things that slowly may b e done ; e e e Sleep not on thos that sle pl ss promptness need.
T E 70 . CONDUC B FOR E KINGS
e e e e 1. Like men who warm th ms lv s b fore a fire, ’ Let those who stand fore kings b e not too near and
not too far.
A 76 . THE CQUIS ITION OF WE ALTH
he e e 7. T infant, kindlin ss , is born of lov ; ’ e - Tis nurtur d by its foster mother, wealth.
79. F R I E NDSHIP
’ ’ 3 . A good book s charm is felt the more tis read ; ’
So with the friendship of the good , the more tis won.
h e e 6 . Not t e m re fri ndship of a smiling face ,
But that of smiling hearts is friendship true .
h the 8 . As hastes t e hand to catch slippin g cloth, ’ So hastes true frien d to soothe another s grief .
’ i e e the e e 9. Friendsh p s r al thron is in chang less h art : e e e A sure suppo rt in v ry tim of need .
81. INTIMAT E FR I E NDSHIP
hi e ? 1. What then is friends p intimat ’ Tis friendship that no libe rty res ents .
82 . BAD FR IE NDSHIP
’ Tis better to b e lonely than b e friends with those e e e Who , lik untrained horses , th ir rid rs throw and ff gallop o .
84. FOLLY
- I . Thi s thing Called Folly what is it indeed ’ e Tis grasping ruin, and rejecting w alth . 60 THE SACR ED KUR AL
3 . e e n e e n e e e Sham l ss ss , listl ss ss , lov l ssness , heedlessness e e a re the a Th s four tr its of foolish m en .
10 ’ ’ ’ . The fool s in trusion in th assembly of the wise e one c Is lik pla ing dirty fee t upon a lovely couch .
5 8 . STUPIDITY 1 . The poverty supreme is po verty of min d : Th ’ e wise hold n ot wealth s lack as poverty .
4 — . Stupidity ah ! what is it ? ‘ ’
The e a a We a re the e. prid th t s ys , wis
86 . ENMITY
2 . a a Though others qu rrels seek n d do you wrong , e Tis b st to do no ill and ha rbour no revenge .
4. e If nmity , that ill of ills , decays , e the Th n will arise best joy of all joys .
10 A - . ll kinds of ill from ill will do arise ;
- From good will come s the we alth of right eousness .
0 A R T 9 . DIS R E G R D OF T HE G E A
1. Chief care of all should b e to guard ’ Gainst disregarding might of mighty ones .
1 E 9 . OBE DI E NCE To WOM N
9 he e a . Those who act ever as t wif comm nds ,
ea e . Have neither virtue , w lth nor happin ss
R A H 93 . ABST INE NC E F OM LCO OL
2 . O drink not liquor ; but if drink you will , ’ Know that you the n will lose good men s esteem .
her on e 4. The maiden shame will turn back thos ,
Who the despised fault of drunkenness commit.
6 2 THE SACR ED KURAL
E HAR A R 99. E! CE LLE NC OF C CT E
e e m en the e 2 . Good charact r for gr at is good supr me ;
All other good is only good in name .
e e a e e 3 . Love, kindn ss , graciousn ss , sh m , truthfuln ss ’ Ou these fiv e pillars doth worth s palace surely rest
’ e a e e 5 . Th strong m n s str ngth in lowlin ss is found ; ’ ’ e e Tis gr at men s w apon to subdue the ir foes .
e e - e 7. If kindn ss you show not to vil do rs too, ’ What value ca n there b e e en in your worthi ness ?
’ e e e e e 9. Who n r do chang , though tim s may chang , ’ b e e They shall call d Shore of the Sea of Worth .
R 100 . COU TE S Y
ee dl e a nd - 2 . Sw t kin in ss high born dignity e e the Th s two do form path of courtesy .
7 m en ee . Though boorish may s m as sharp as files , Yet e a re truly th y only wooden blocks .
’ 9. Darkness broods o er the w hole wide world at noon e For thos who know not how to laugh.
’ 10 The e e e . churlish p rson s ampl w alth is spoilt , e e Lik good milk pour d into a dirty pot .
2 THE E 10 . S NS E OF SHAM E
e ee e e 1 . To blush at vil d ds is prop r sham ; he All else is like t blush of damsels fair.
men The e e 5 . Wise will call Hom of Honour thos , ’ e o n a nd e ee e Who for th ir w oth rs sins f l sham .
’ e l e en e e e 6 . The nobl wi l this wid world r fus to win , ’ If they would have to overstep shame s barri ers
e ee m en e e e 10 . Th d ds of of sham l ss h art e a re a ei Like pupp ts on strings , just p ng life . TR ANSLATIONS 63
’ A G E A 103 . ADV NCIN ON S F MILY
e e e the 3 . For God Hims lf will hast to h lp man ’ ’ Who says : I must advance my house s weal .
’ e e e 6 . To seek the w al of on s own hous
Shows noble manliness in any man.
e 9. His body is a pot of troubl full ,
Who see ks to shi eld his house from every ill.
104. FAR MING
e e the 1. R oam wh r you will , world must go behind the plough ; ’ l e a Farming , though toi som , is m n s supreme employ .
- e the e a 2 . The linch pins of soci ty ploughm n re : e Supporting other toil rs all , who do not plough .
ea e e 3 . Who plough and t do r ally liv ; e e e e The rest , as follow rs , just s rv and a t .
’ ’ e 8 . Than ploughing e n , tis better to manure
And weedi ng done, to watch is more than watering
9. e e e If farm rs qui t sit and go not to th ir land , ’ e the f e Twill sulk and tak huf , lik sulking wife.
e 10 . Old Moth r Earth will laugh to see ’ Men We idling, saying : have nought .
T E E A 10 7. H F R OF B E GG ING m 2 . b e e en b e If it tru that must g to live, he e May t Cr ator, also, wander and b e cursed
’
5 . E en b e e though it but gru l and water pure, ’ ’ There s nought that s sweeter than the food of
10 8 . VILE NE SS
The e e a 3 . vil , mayb , re like the gods ; e Th y , too, just do as they desire . 64 THE SACR ED KUR AL
t ? 10 . Are vile men fit for any hing
When trouble comes they quickly sell themselves .
LOVE
FUR T IVE L O VE
E 110 . R E ADING TH H E AR T BY SIGN S
a re the 1. Two looks of this damsel with dark eyes :
One e th - look giv s pain, e other pain balm is .
he e 3 . S look d, and looking , drooped her head ’ And She e e so wat r d love s young shoot .
her sh 4. I look at , e looketh on the ground ; she I look away , looks and shyly smiles.
10 . e e e e e S e Wh n y to y doth p ak with answering look , What need is there for any S poken words ?
112 R AI . P SING HE R B E AUTY
’ 4 u see e . Could lot s , twould b nd and droop its head, ’ ’ ’ And sa y: We ll ne er b e like thi s jewelled maiden s e yes .
’ 6 . The stars e en from their course do wander far, ’ Not knowing which is moon and whi ch the maiden s
face .
’ E 113 . LOVE S E! CE LLE NC
2 . The love betwee n this maiden and myself
Is close as is the bond of soul and flesh.
h e e ! 3 . Begone, 0 ima ge in t e pupil of my y ’ There s no room for the fair - browed damsel that I
love .
’ e 10 . My lover in my heart e er joyfully abid s ; ’ ’ e e he Though people say : He s gon , and lov s r not .
E! PLANATORY NOTES
70 THE SACR ED KUR AL
’ e that is alli d to reality , that truly knows God and the
world .
6 . e e e e Aru Som comm ntators think that this r f rs to ga n , and some refer it to Vishnu ; for the name Victor over the e e S ns s Five is used of both .
7. The phrase to whom none is like indica tes the
impossibility of expressing Him by any symbol .
8 . The sea of this world refers to the sea of births and e t d a hs into which the soul is thrown from time to time . Th a e e used here for God is n tha na r, (vid not on 3 10e1word 9 The . words translated our God Supreme a re literally, ’ the one who has the eight qualities . The commentator
(Pari. ) gives the eight qualities of God as follows : (1) Self e e e 2 e e 4 xist nc , ( ) Pure ss nce, (3) Intuitive knowledge , ( ) e e 5 e Omnisci nc , ( ) Fr edom from evil, (6) Graciousness , (7) e e 8 Omnipot nc , ( ) Infini te bliss . Sai vites claim that here the ‘ ’ t e e a e th au hor r f rs to Siva , who is c ll d e god of eight qualities . According to Jaini sm the e ight qualities a re : (1) Infinite e e 2 e knowl dg , ( ) Infinit vision, (3) Infini te energy , (4) n ni e 5 e I fi t joy , ( ) Ind scri bability , (6) Beginninglessness, (7) e e e Ag l ssn ss , (8) Deathlessness . Ma na kkuda va r translates the second line : Is useless as ’ e e a s nsel ss doll. 10 ’ ’ ‘ . Clinging to the Lord s fee t signifie s receiving the ’ Divine grace . It is interesting to note the different names used by the
author for God in this and in other chapters . They a re as follows :
i u s w d r 1. The F a n t e e 1 irst d h Adora bl O ne . g fi ( 2 T e O ne w r w fi f ‘w 1 . h who truly kn ows a ll. fl ( ’ 3 . The O ne e e e u e the who mov s o r th lot s flow r (of hea rt) . mw i tfl m a C q cw ( 1 N W G’ J a fi u m wd 4. The One e G G r w rd r without desir or disgust . M l 4 : .) w d r 5 . The n Ki g or the Lord . p (1 : 5 , Qu r m d zw é T e e e n e . 6 . h Destroyer of the ga tes of the fiv s s s fl p “fi e r ce (1 : a w wd é ’ 7 T e . w e w r r w . h O ne to whom there is no likeness s g fi a : w u i m d The G a u O e n irt ue . r cio s n , who is a ocea n of v a p nfl a
1 : 8 . 1 7 p. 2 . EXPLANATOR Y NOTES 71
‘ ’ . e e t e ai r nd Dr Pop pa ra phra ses this a s Virtu s sea , h f a loving ’ 1 O ne .
Th «m m r w 1 9. e O ne who ha s the e ight qua lities . e en ( u d? 1 . The n n e 3 0 O e who holds to n o . nh ear ( 5 Q e w “ 11. T he u e 36 : S prem R ea lity . G ( M T e T e . 12 . h rue R fuge W (36 :
‘ u u m v 13 . The C h a fi 107 rea tor of t e world . hr (
th 12 the e a re With e exception of Nos . 11 and , all r st ’ e p rsonal names . Tiruva lluv a r s idea of God is that of a e e et p rsonal Being, transcen den t and infinitely gr at , y in e intimate touch with the world tha t He has creat d , and e e full of grace and truth. He is a pre se nt Help r in a tim of trouble and On e to whom the soul can surely cling in its e h qu st for t e hi gher life .
CHAPT E R 2
The e Pa m€la a a e the introduc comm ntator, ri l g r, xplains tion of thi s chapter in this place as follows : R ain is an ancillary cause for the existence of m en a nd for the deve lo men p t of virtue, wealth and bliss , whi ch give stability ’ the 14 to world. vide Acts 14 : 17 also Bha ga va d Gi ta 3 .
- ' An ne1d b ha va nti b hii tatn i ; pa rja n d a n n a sa mb ha va ha Ya n é d b j ha va ti pa rja nyo ya jha ha ka rma sa mudb ha va ha .
From food crea tures become from ra in is the prod uction of food ; m e Fro sa crifice ra in proce ds sa crifice a rise th from a ction . h 1. T e word used for heavenly food is the Ta miliz ed h a m — th form of t e Sanskrit word ri ta ambrosia , e food he of t gods .
2 . The alliteration of this co uplet is very interesting . It
' ‘ Thuppa rkkut thuppaya thuppfikki t thupparrkkut
- Thuppai ya thfi u ma l a i.
5 . Thi s illustrates the incurable Optimism of the Indi an farmer and the sudden cha nge in his fortunes produced by plenteous rain after a season of drought . e 7. Ma na kkuda v a r translates the second lin With light ’ n i ng flas h give not back again .
1 7. K . . 18 S . p 72 THE SACR ED KUR AL
10 Pa riméla . la ga r gives the following rendering for the ’ ’ e e - s cond lin : Without heaven s rain there is no water fl ow .
CHAPT E R 3
’ The sai nt is the sa n n yasi who has renounced all worldly ties . Nowhere is the eclecticism of Tiruva lluva r more ’ conspicuous than m this chapter , ays Dr. Pope . ’ s 3 . Both state s refers to life in this world and release in the next .
4. Ellis translates
s the u e the e e a n e A hook r l s l ph t , so h I n m firm en r n wisdo his s sua l o ga s rules , 2 Who e u in the e en hop s to flo rish soil of h a v .
5 . It is hardly likely that a Jain author would have referred to a story of Indra. The story refe rred to is that of the curse of Gautama Rishi upon the god for violating A ‘ e h a . the chastity of his wif , aly The e 6 . thought here is implicit, the mean, ev n though ’ e they b e asc tics . Greatnes s is not in mere asceticism , but in asceticism plus character . the 7. The thought is that a s the min d can only know he e e world through the senses , so who has a cl ar und rstand e e f e e e ing of them , of their pow rs and f cts, has a p rf ct comprehension of the world of phenomena . th e a re e ma n tra s 8 . The hi dden words of e sag s th ir , which may b e either of blessing or of cursing . ’ e i 9. A Jain could hardly have writt n of wrath in th s
e . way , which 15 quite foreign to his id a of sainthood e 10 . The Tamil word a n tha na r is us d for Brahmans , and e The e the poet here cuts at the root of caste prid . lit ral meaning of a n tha na r is those who possess gracious ’ kindliness .
CHAPTE R 4
The commentator be gin s this chapter as follows : Be cause virtue (unlike wealth and bliss) results in the acquisi i e the e tion of the three fold bliss of the presen t l f , of n xt
2 194. K . 192 . . . S . . p ibid p
74 THE SACR ED KUR AL
2 . ree se Th other classe s a re given in this verse. The r e the e h vic to d ad refers to the performan ce of t e last rites . 3 . Dr . Pope points out that this is almost a translation Of M a n n 3 :
P i tr th is , e word used for an cestors means the southern ’ ’ e e the dw ll rs , ancie nt Hindu name for one s deceased ancestors .
4. The a duty of hospitality , of sh ring with passing
e t one h e . gu s s , is of t e most important Hindu duti s 6 . Here the poe t di stinctly declares the sufficiency and
e - ad quacy of home lif e . If lived aright it is in no way fe he in rior to t ascetic ca lling . The 7. stri vers a re those who perform austerities for e S p cial blessings .
8 . e Domestic life, bearing its own sorrows and thos of
e fu en e i e e e . oth rs , is as ll of duranc as a l f of asc tic aust rity
9. The poet hi nts at the hypocrisy a n d evil lives of
e - many ps udo as cetics . V . V . S . translates the second line ’ 2 and a good name is its ornament . 1 ‘ 0 . V . V . S . translates the second line : w ill b e looked ’ 3 upon as a god among m en .
CHAPT E R 6
a a 3 . Thi s is rendered by Ma na kkud v r and V.V S
ha e the e ha ? W t is pov rty , if wif th worth ea s e no r Wha t is w lth , if h ha th wo th 5 Th . e commentator explains by saying : Even the gods ’ will obey such a wife .
7. There is a play on words here by the poe t. The Tamil word for prison is sira i (9 6a m) and that for chastity i a i n r See also Ma n n 9 12 . h e 8 . Thi s couplet is a little obscure T e lit ral render : ing is If women win a husband , etc. Pa rimela la ga r explains it to mean: If wives really rever ’ e e e e e e e nc th ir husbands , i. e. attain to rev r nc for th ir husbands.
1 2 1 K . . 1. V 14. b d. . 54. S . 20 V .S . . p . p i i p EXPLANATOR Y NOTES 75
e V. V . S . tran slates : Behold the woman who hath begott n ’ 1 a worthy son. Beschi has If the wife rea lly gains her husband by being ’ 2
e S . e . his tru pouse, which Dr Pope also acc pts 9 e e . renders : Bold as a lion these dar nev r walk , 3Ellis etc.
10 V e e . e . é ma na , the Telugu po t , quot d by Dr Pop , has the following couplet on the same theme :
Is wea lth to wife or husba nd wea lth ea r Wea lth of so ns o n th is best . ’ 2 Tis wea lth of wea lth to live a nd side by Side grow old .
Dr. Pope suggests that the various legen ds concerning ’ VESuki T a i , iruva lluv r s wife, may have arisen from th s 5 chapter.
CHAPT E R 7
This chapter is on e of the most charming in the whole o the e bo k and shows poet in his most hom ly mood .
I . Pa rimé la a a r e e n he l g makes this r f r to so s alone , as says : you can never say of da ughters that they have won ’ knowledge . ’ he e e 2 . T s v n births refer to birth into the world in e e e e e m en s v n diff r nt ways , nam ly : gods , , quadrupeds , birds , e reptil s , fish, and things without motion. ‘ 3 . V . V . S . transla tes the second line : For they pass to ’ 6 him by their own acts all the merits that they acquire . ’ he e h He 7. T ass mbly is the assembly of t e learned . ’ the e e in s cond lin refers to the son. ’ e e 8 . Some render : sons wiser than thems lv s . he 9. Pa rimela la ga r says that the poet uses t word ’ hearin because the mother is incapable of judging of g’ her son s learni ng ; but this seems mere pedantry and some
- e a e e e what far f tched . It is the way of ll moth rs to r joic e e when others praise their children. Th po t simply shows e e e e e n e h r , as ls where, his knowledg of huma natur , which em e — r ains v ry much the same to day .
1 3 4 2 5. . 0 b id. 1 . 2 . . 2 . ib id . . 6 . K 04. 05 i p . S . p ibid p p 1 . V S . . 18 . 20 5 V. . ibid . p . p 76 THE SACR ED KUR AL
1 0 . Good sons a re supposed to b e the result of spec ial e e p nanc s and austerities .
CHAPT E R 8
Thi s is one of the finest chapters in the K ura l and e e the e n r v als st rli g character of the poet . 2 The . commenta tor refers to the story of Sibi Chakra y e hi s arti who gav up flesh for the sake of the dove , e he pursu d by t hunter. T e 3 . h commentator says that thi s refers to the fruit of e e actions don in a form r birth . 5 e e . Thi s r f rs especially to a life of love in the domestic state . It may b e translated :
They sa y the bliss of h ea ven the blessed ha ve e in a e Is root d loving lif on ea rth .
6 Pa r a . imé la l ga r explains this by saying : love is a help ’ et to g rid of evil . ‘ Ma na kkuda va r says it is a help in the sense of doing e o e ’ vil for n e w e lov . ’
7. Th e sun s heat is supposed to scorch boneless in sects .
8 . e a There a re two v rsions of this couplet . The gener lly e e o e a e th e acc pt d n is th t giv n in e text , but an other r ads ’ ’ w d w mfé s dw on hard rock , instead of on barren sand.
Both give a vivid picture of futility .
9. e e a s irn e e Outward m ans r fers to means such t , plac , e ea etc e th ff e e s rvants , w lth, or as some in terpr t it e di r nt ’ e e m mb rs of the body .
CHAPT E R 9
‘ ’ a a e By the word guest here is me nt the p ssing strang r. Hospitality has alwa ys been regarded as o n e of the most e e important dutie s of the Indian household r. Guests includ
a a e . wayf rers , mendica n ts nd asc tics
e . 4. Lakshmi is the goddess of prosp rity he e a the 5 . Ma king use of a hyperbole , t po t says th t very fields of a hospita ble man will blossom in to grain
without any endeavour on his part .
78 THE SACR ED KUR AL
The poe t realize s tha t the mind is the final cause of d fairness in both speech a n act .
CHAPT E R 13
‘ - the i Self control is defined as guard ng of mind, body ’ a and speech from evil w ys . ‘ e e e the e 1 . Darke st night r f rs to h ll as plac of dark e n ss .
a nd e e e e . m en 5 . Le arni ng w alth oft n l ad to prid So for e ex e e e who posse ss these , humility is of p culiar c ll nc . e a n the e e e e 7. The allit r tio of Tamil h r is v ry pl asing
S Oké ppa r sollilukkupp a ttu:
’ he a e n e 9. T word tr nslat d wou d, signifi s a wound that ’ always leaves a scar .
CHAPT E R 14
‘ ’ The Tamil word transla ted right conduct is oluhha m ‘ The commen ta tor defines it as decorous life ’ the e a e accordi n g to rul s of c st and order. V . V . S . translates, ’ ‘ ’ a n d purity of conduct , Dr . Pope , decorum . The dha rma a z e a n d of India emph si s duty obligation rather than rights , and each several class of m en has its respective duties and ‘ obligations . R ight conduct is the fulfilling of these duties .
CHAPT E R 15
’ ’ he e a e T titl of this ch pt r is Not coveting another s wife, and its couplets scathingly rebuke the man who runs after ’ his ne ighbour s wife .
CHAPT E R 16
In this chapter Tiruva lluv a r comes very close to the teaching of the Sermo n on the Mount . The the ea ea e e 1. picture of rth b ring up its p rs cutors and actually givin g them flowers and grain is a very suggestive on e . e e the 2 . The phrase always , at all tim s is m ant, says EXPLANATOR Y NOTES 79
e the ee commentator, to emphasiz n d of forgiveness and e e o ne i forbearance, ev n wh n can pun sh without fear of reprisal. ’ ’ he a e e e e 6 . T word transl t d ov rb aring m ans resentful,
those who a re always anxious to punish. ’ f e e e ff e 7. Suf ering on th ir b half m ans su rin g in com passion for the sorrow that comes to them as a result of ’ the ill they do . ’ — R 12 1 8 . S ee St. Paul s injunction omans 2 .
CHAPT E R 17
’ is the e e 7. Lakshmi godd ss of prosp rity , and her elder
M d the e e . S ister, ir é vi , is godd ss of adv rsity h e e e 9. T e comm ntator xplains that in both cas s these
a re the results of actions in former lives .
CHAPT E R 18
’ Cha pter 18 is on Not coveting .
CHAPT E R 2 1
e d e 2 . The thought is as follows : Fir pro uc s both good
and evil ; but evil cause s only evil, and therefore must b e ’
e fire . e e dreaded mor than Th r is a play on words here . The e ee ti a va i mm Tamil word for vil d ds is y (3 ) , and for fire ti yi n um (3
CHAPT E R 2 2
The title for this chapter 13 Oppura va ritha l (eu q d vfls w ) ’ f’ e e o ne s the whi ch means knowl dg of duty to world. The commentator defines it as knowing the w a y of the world and acting accordingly . Dr. Pope transla tes : the knowledge ’ ’ n of wha t is befitti g a man s position . V .V . S has com ’ ‘ plais n ce and another translator uses the word b enev ol a ‘ the fi ence . I think on whole b ene cen ce is as near as w e
can get . the e the 1 . Here word us d in Tamil is diff erent from the
1 e vid 9 z 4. 80 THE SACR ED KURAL
‘ ’ E U G e e ha da d u L - Q H titl , nam ly pp d ( ) or duty . The idea is
en e the - that m must giv as rain clouds give . Marcus Aurelius expressed the same thought : We ought to do good to others as simply and naturally as a horse ’ b ee e e e runs, or a mak s hon y, or a vine b ars grape s . The en e 2 . g ral thought of this stanza is that prope rty b e e e should acquir d with a Vi w to b eneficence . Another translatio n of the last lin e of this verse reads : Is meant for ’ doing good to worthy souls .
5 . e Such a man giv s to all according to their need and, n e e though co stantly giving, his w alth n ver fails . T e e e 7. h id a is that leav s , flowers, fruits a nd every pa rt the ee e e n of tr giv s h ali g balm without fail . This reminds ‘ o ne of the trees whose leaves a re for the healing of the ’ 2 2 : nation s . (R evelation
10 . The comme ntator says : R uin tha t comes from ’ b enefioence is not ruin to that man.
CHAPT E R 2 3
The title of this chapter in the Tami l is simply Giving al e that is ms , or charity in the techn ical s nse .
5 . The mi ght of asceticism is less than this might of e th charity among thos in e domestic state . ’ The - e 8 . ha rd e yed a re those who have no kindlin ss ,
a - a the h rd he rted . e 9. The meaning is that the hoarding up of w alth for selfish ends leads to more suff ering to oneself than even a e begging, because o ne must e t in solitary stat and without e sharing with oth rs . die e e e 10 . It is better to than to hav to liv without b ing able to gi ve to the needy .
CHAPT E R 24
‘ e the e This chapter has Praise as its subj ct , Prais or me t e e Fa me that co s from doing good to o h rs , whil living in the domestic state .
82 THE SAC R ED KURAL
means the deliberate courting of bo dily suffering with a view to the purification of the soul a nd the winning e e e of th pow r of m rit . This is one of the characteristics
of the ascetic. His body must b e disciplin ed so as to b e
inured to pain and privation . e e e the e 1. Ev n h r po t emphasizes the need of kin dli
ness and a hirh sd. ee 6 . This stanza has b n supposed to have S pecial reference to the doctrine of the Gi ta on the subject of ’ e e one soa dha rma . B tt r s own dharma though destitute of a the merit , th n dharma of another. The e the K ura l e e id a of , how v r, seems to b e somewhat
‘ e e a the C diff r nt from th t of i ta . This stanza may b e translated : Who perform ta pas on ly their duty do O he a ll a u in e e e ow n t rs , c ght d sir , th ir ruin work .
CHAPT E R 2 8
’ e the e e V . V . S . translat s titl of this chapt r as Imposture , ’ which clearly brings out the meaning. Hypocrisy is also a good translation . e e hi the o 1. The five el m nts of w ch b dy is composed e fire e — a re e matter, wat r, , br ath and air sil nt witnesses of ’ the man s hypocrisy . ’ e e one the e en - 3 . This is an xampl of of po t s p pictures ,
e . R e e e and of his point d irony al asc ticism giv s power, but e the e e a hypocritical asc ticism has only app aranc of power. e 6 . R enunciation must b gin within or it is of no value .
We e e e ee . 9. must not judg by app aranc s but by d ds ‘ 1 e e e e 0 . The word her us d for nobl minds r ally means ’ ‘ ’
e e e . . e the learned, the xc ll nt Dr Pop points out t ha t it ’ ’ ’ 2 e hron i ma s the e corresponds to Aristotl s p prud nt man .
C HAPT E R 29
e the e e 2 . It is interesting to not similarity h r to the
1 2 K S . . . 237. B C . p EXPLANATOR Y NOTES 83 teaching of Jesus in the Sermon on the Mount (Matthew
5 : 2 1- 26) ‘ e e e 3 . The word us d for rich s m ans that which ’ he e increases , and so t contrast of ruin is mphasized by the irony .
CHAPT E R 30
The ascetic must have the quality of truthfulness if he is he to b e a true ascetic . T two greatest ca uses of lying a re e lust and cov tousness , both of which the ascetic ha s renoun ’
the e . ced, says comm ntator h 2 . Says Pa rimela la ga r : If t e result of lying is to save a lif e from evil or death then the conditions of this stanza a re ’ ‘ ’ ’ e The e fulfill d . meaning of faultl ss good is virtue .
- Dr. Pope says tha t St . Paul bases truth speaking upon the fact that m en a re members of on e another, while Tiruv a llu 1 e the e e i var bas s it upon n c ssity of mainta ning virtue. It is possible that the poet in this stanz a meant simply that falsehood can not produce faultless good and so must never b e indulged in. The commentator lived in a later a ge when casuistry had found means of evading the hard and simple duties . PO e : L e 3 . Says Dr. p ie not in r gard to that of which thy mind is conscious . B hi e e a ffiict the 5 . Says esc : It is asi r to body and to 3 give alms than to guard oneself from every falsehood ’ e 8 . By outward purity is m ant bodily purity . schi e om nis en e 9. Be translat s : Non spl dor proprius st sa p ientis S plendor ; proprius ejus splendor est in oris 4 integrita te S plen dere . ‘ ’ ’ e lumrere e e M . Ariel says : C st la (d un bouch ) qui ne ’ 5 ment pas . e e 10 . Dr. Pop translat s
’ e e a n n e u u e Of a ll good things w v sc d with st dio s ca r , ’ ‘1 a ca n u h u nes m e There s nought th t with tr t f l s co par .
1 3 239. K . 2 . . 39. S . . p ibid p 4 2 b . . 239. ibid . p . 39. i id p 84 THE SACR ED KUR AL
CHAPT E R 3 1
The control of anger is on e of the distin ctive Indian the e e b e e e vi rtues , and sag and asc tic must specially car ful e e e h in this matt r, b caus of t e power of their anger. S ee also Kura l 2 : 9 for this . ’ e 1 . It is most important to r strain one s anger on occasions when it can make itself felt . e e n o e e 4. Asc tics hav outward fo s , but uncontrolled ang r will b e their inner foe . e ni the 6 . Wrath is pictur d as a bur ng brand flung into e i e the sea f e nl shi p of fri ndshi p, sail ng ov r of li . Not o y does it destroy the ma n himself , but also those friends who could help him .
CHAPTE R 3 2 — Ahirh sé or refraining from causing pain to any living creature is another distinctive quality emphasized by Indi an e e e ethics . During r c nt y ars Mahatma Gandhi has done e i e much to giv to th s id al a modern setting. ‘ - e 1. By glory giving w alth is here meant the wealth of — the e ight siddhis the magic- working powers to whi ch ascetics atta in . ‘ e e e a e By pur is m ant thos who re purifi d from lust , d anger a n ignorance . the n 4. This re minds us of i junction of St . Paul : If ee he e hi m thine en emy hunger , f d him if thirst, giv to drink ; for in so doing thou sha lt heap coals of fire upon B e e e e his head . e not overcom of vil, but overcom vil with 20 good . (R omans 12 : , e : e e Dr. Pope quotes th saying of Buddha Enmity n v r comes to a n end through enmity here below it comes to ’ 1
- an end through non e nmity .
CHAPTE R 33
This cha pter deals with n on - killing or respect for all ’ h li fe . It forbids t e sacrifice of any living creatures .
1 . K 241 S . p. .
86 THE SACR ED KUR AL
CHAPTE R 36
Knowledge of the truth follows upon complete renuncia tion . Evil is due to mental confusion .
2 . Darkness refers to the darkness that belongs to the e round of birth and d ath . Bliss refers to the bliss of e e e compl te r leas , moksha or salvation . The vision pure
the n - is Visio of God , God reali zation . e 3 . Doubts r fer to confusion of mind resulting from M se nsory knowledge . en who have realized the truth a re e e the e a — alr ady n ar to attainm nt of s lvation moksha .
4. To see God in all thin gs and to realize Him in every the e thi ng is suprem wisdom . Th e 8 . e folly or ignorance that l ads to birth is the a vidya whi ch looks upon the material world as real. d a 9. V .V. S . translates Behold the man who un erst ndeth the means of his salvation and laboureth to conquer all attachments ; the ills that he is yet to suff er depart from
h R e R The T e al efuge is God , who upholds all things . original makes it clear that the soul should li ve and walk in utter freedom from all other attachments .
CHAPT E R 3 7
This chapter suggests that the poet had a close a cqua in tance with Buddhist lore . h 2 . V .V . S . translates : If thou must long for anyt in g , ee long for freedom from reincarnation , and that fr dom shall come to thee if thou long to conquer longing . ‘ ’ ‘ ’ d e e the e 3 . Here refers to thi s life , a n th r to lif of e e e the e e heaven. So in both worlds desir l ssn ss is supr m good. ’
e e e e r . 4. In this couplet th word for h av n m ans pu ity The comm entator explains that beca use heaven 15 free from ’
e . ignorance and other ills , it is describ d by this word purity ‘ ’ 11
n e . V .V . S . tra slat s it purity e e e n b e 5 . AS they a re not free from d sir th y ca not said to b e wholly free .
1 1 1 77. . . 77. 7 . . . V. V.S . p . 6 ibid p ibid p EXPLANATOR Y NOTES 87
CHAPTE R 38
T e he last chapter ends the section on Ascetic Virtu . The next chapter begins a new section on the Dharma of e e Prop rty and R ule . In betwee n is placed thi s chapt r on ’ K a rma ee or Fate, which determines a man s car r in this world . Beschi i t the e calls this chapter, the rrefra gib ili y of divin ’ 1 e d crees . ’ 2 41 0 The Tamil word a t ( 5) means the ancient Thing, a nd e the e e n e d notes lat nt force of old deeds , whi ch det rmi s the i conditions in th s pre se nt life . a e 4. Pandit Vadivé lu Chettié r translates : There r through Fate two diff erent natures in the world ; hence the diff eren ce observable in m en in their acquisition of wealth a n d in their attainment of kn owledge ; the deeds of a ’ e pr vious birth determine the characteristics of this birth. R I n d V of Sir S . adhakrishnan has recently, n his Hi u iew L i fe e ff e , giv n a di ren t connotation to Karma . He says : It e t suppli s man with he material in the form of the past , but allows him the freedom to use the material in the light hi ’ 2 of s knowledge . 5 . This stanza deals with the acquisition of wealth and the ’ tricks of Karma in upsetting things . The words by Karma s ’ a e the tricks r not found in Tamil, but a re supplied from t he chapter heading in accorda nce with Indian convention. ‘ 1 K a 2 i 0 . Compare ur l 6 : 10 , where Old Karma is sa d e to give way before str nuous perseverance . This would e b ar out the idea of Sir S . R adhakrishnan. One is also reminded of Shakespeare
’ T ere a e n a a e o e h s d sti y th t sh p s ur nds ,
u - he em w e R o gh w th how will .
Elli s translates this stanza : What is more powerful than the destined eff ects of former works ? It anticipates ’ 2 e ven thy thoughts w hile considering how to avoid it .
1 a S .K . . 24 . H . V. L . . 75 . 8 S . K 2 . p p . p . 49 88 THE SACR ED KUR AL
PAR T I I —PR O PER T Y
e e t the Chapter 39 begins a new s ction, which d als wi h
e e e e . duties connect d with prop rty , w alth, authority and rul the Artha Sastra In Sanskrit thi s is known as Artha , and of Ché na kya is the standard Sanskrit work on the subject. a k u a ish u u a he Chan ya , Ka tily or V n g p t , as is variously mi ni e the named , the Brahman st r of Chandragupta in e third century B . C . , is r garded as the author of this work
’ t e e M a hdbha ra ta on Polity . This work , and he s ctions in th on the Dha rma Sastra a re the original authorities for A en e political theory in India . s w e have already m tion d e e e in th Introduction, this s ction of the K ura l shows cl arly
’ ' e t e e the A a We l th au hor s knowl dg of rtha Sastr . shal explain the similarities in the note s on the di ff erent stanzas . The section on Property is divided into three parts e K i e — e nam ly , ingsh p , chapt rs 39 63 ; Elements of a Stat , e 64—9 e — the chapt rs 5 App ndi x , chapters 96 108 . While first two parts a re mainly con cerned with the subjects indicated the e e in titl s , th re is a great deal in them of quite general application . The seven Elements (a nga ) of the kingdom a re given in the e the A a e same ord r as in rth Sastra . The king (chapt rs — — 39 63 ) ministers (cha pters 64 73 ) territory (chapter 74) forts (cha pter the treasury (chapter the army a e e (ch pt rs 77, allies (chapters Then follow twelv chapters concernin g the principle s of rule and behaviour S e e the in p cial cas s , many of whi ch a re as important for e the e subj cts as for king or his mini sters . The App ndix has referen ce to general mora lity in the whole body politic the e and to right us of wealth .
CHAPTE R 39
2 . The characteristics en umerated in thi s stanza a re appropriate not only to a king but to any man who see ks e the to mak best of life .
4. Dharma is the body of ethi cal truth which has bee n e e e the e e r v al d in f ruti and the smri ti , th cod of conduct
fitting to each man in his S pecial position . The Tamil
90 THE SACR ED KUR AL
l e e the . year, a little digging wil always find wat r b low sand Villa gers often dig small holes in the sand of such water e courses and draw their supplies of water from this sourc . c the e The deeper they dig, the more onstant is flow of wat r and the purer its quality . the Ka ilé r the 7. This reminds on e of ballad of p in b e the e Pura na n uru. Ka p ilé r in tradition is said to fost r a u a r brother of Tiruv ll v .
l n a re on e a ll men a re kin To us a l tow s , , ’ ’ L e o me not r m er 5 n or ; if s good c s f o oth gift , ill ’ ’ 1 Ma n s pa ins a nd pa in 8 relief a re from wi thin !
CHAPT E R 41
nl 3 . Dr . Pope paraphrases the second line : If they o y ’ 2 e - could gain th grace of modest self e ff acement . a re 6 . Brackish lands occur in man y parts of India and l e usual y quit unfit for cultivation. Modern agricultural methods however hav e been able to drain such land and bring it into cultivation. e Dr. Pope says . Th y have the measurement of living e b ings .
CHAPT E R 42
The usual method of instruction in ancient India was e oral, from a guru or pr ceptor. Says the commen tator : Listening to the learned as they ’ i e d scours on the sastras . 1 e 0 . The word used here for m en is not th usual word, b ut e on indicative of contempt .
CHAPT E R 43
Thi s chapter deals with the wisdom that comes through oral instruction and study . 2 e the . It is a common Indi an simile to compar undis ciplined mi nd to a restless monkey leaping from tree to tree. 3 . This stanz a gives an in dication of the breadth and ’ e e tol ranc of our poet s mind.
1 2 1 T K . 252 . . . 253 . . A. I . 4 . S . . vol . , 6 , p 5 p ibid p EXPLANATOR Y NOTES 91
e 8 . Dr . Pope happily translat s
Folly mee ts fea rful ills with fea rless hea rt ’ To fea r when ca use of fea r exists is wisdom s pa rt .
Fearful ills includes anything which produces evil .
CHAPT E R 44
- V . . e V . translates this chapter heading, Esch wing of ’ S faults . 3 e ee . The millet seed is on e of the small st of Indian s ds , while the pa lmyra seed is on e of the largest.
6 . P m e t a ri é la la ga r writ s If he king, without first e e e e he i e corr cting hi s own faults , corr cts thos of oth rs , h ms lf ’ commits a fault thereby .
CHAPT E R 45
The commentator explains : The king who wishes to rule well and wisely will obtain the help of lea rned and noble ’ m e e a d n as minist rs n spiritual gui des . 3 The e . id a of this stanza is abundantly illustrated by the e e en e xp ri c of kings in all coun tries . ‘ 9. Dr . POpe transla tes the last li ne : Who lacks support ’ 2 e of fri nds , knows no stability .
CHAPT E R 46
e e Whil this chapt r has p rimmy reference to the kin g, its e n The wid r applicatio to all is clear . word transla ted friends in the text really means company and a cqua in ’ e tances , and n ot fri nds of a more intimate kind . e e e e 2 . V .V . S . tran sla t s : Water alter th and tak th th character of the soil through whi ch it fl ow eth : even so the mi n d taketh the colour of the company with whi ch it ’ 2 c on sorteth. This illustration is very Vivid to those who have see n the rivers in flood time . 92 THE SACR ED KU R AL
CHAPT E R 48
‘ Says the commentator : This refers to the careful e the e survey of the four kinds of power, nam ly , pow r of his a o n e the e the own ction , of his w str ngth , of str ngth of enemy and of the strength of the allies , both his own and ’ ’ e e a e e e e th en my s . The first stanza of this ch pt r num rat s these four.
a the e - 5 . This is a happy w y of putting w ll known ’ ’ proverb : Tis the last straw that breaks the camel s back .
e - e e hi s 6 . By ov r eagerness , combin d with ignoranc of e e e r sources , the king com s to gri f .
HA E R 4 50 C PT S 9,
These chapters a re conce rned with action against the enemy and emphasize the ne cessity of the right choice of e tim and place if victory is to b e gained . ’ The e e e a e the e simil s mploy d re v ry apt , and show po t s een e k observation of m en and thin gs . Th crow was e - vidently as common in his day as it is to day in India .
CHAPT E R 51
The selection of ministers a n d the reposing of confidence in those selected is one of the most important aspects of i A ’ kingsh p . kin g s ability is more tested in this than in n anythi g else. ha S t a 1, This stanza is certainly reminiscent of Art as r
‘ 1 e u a da s , chapter 6 , where th se four tests of loyalty , or p ,
e e e n l . as th y a r call d in Sanskrit , a re given i a simi ar form The first test consists in an en deavour to shake the loyalty of the man to his sovereign by suggesting that the sovereign is not ruling acc ording to dharma and should therefore b e e d posed . The secon d test consists in suggesting that another sovereign will reward his servan ts more generously e h and therefore the pre sent king should b e d posed . T e third test is that of en deavouring to entangle him in the t e charms of fair ladie s . The fourth t est takes h form of an in sidious suggestion that the king is about to order his e d ath and that he S hould therefore strike first .
94 THE SACR ED KURAL
e e 10 . Dr . Pop translat s
’ in m n a n Tis ea sy wha t thou ha st i d to g i , 1 e If wha t thou ha st in mind thy mind r ta in .
CHAPTE R 55
’ e e R e The title may b e translated R ctitud of ul , or as Elli s ‘ ’ 2 t e translates : The Uprightne ss of he Sceptr . e : the e i e 6 . Ellis translat s It is not lanc wh ch giv th e e the e if victory to a king, but his sc ptr ( symbol of justic ) ’ 2 it never deviate from right .
CHAPT E R 56
‘ ’ This chapter deals with Unjust rule or The crooked ’
the e e . sceptre , as Tamil lit rally r ads
CHAPT E R 5 7
e e This is concern d with harshness or t rrorism , the crue l ’ e o e h sceptre, as it is call d in n of t e stanzas .
CHAPT E R 58
Thi s chapter naturally follows on the previous chapter against harshness , and sets forth the positive quality of e T e graciousn ss . h literal meaning of the Tamil word is ‘ ’ ‘ e e e e th running of the y s, and it r fers to the gracious ’ glance of the king upon those who come to him with petitions . While this a nd the following chapter have espe cial ’ e e e the e e e ref r nc to king s actions , th y hav also a much wid r applica tion to all m en in respon sible position s .
1. The quality of graciousn ess is a natural quality for a
The e . true king. poe t pictures it as a beautiful maid n
5 . Dr. Pope translates
’ Be nignity is eyes a dorn in g gra ce 1 Without it eyes a re wounds disfiguring fa ce .
’ The e e Tamil word for sore alliterates with y , namely a b uzz and Je n .
1 1 1 1 K . S . . 77 2 . . 2 . . . 66 . . . 81. p ibid . p 66 ibid p ibid p EXPLANATOR Y NOTES 95
CHAPT E R 59
This deals with the employment of S pies and follows A ha t a closely the lin es of the rt .Sds r .
CHAPT E R 60
This and the following cha pters S how the strong and
- Ma manly soul of this poet weaver of yilé pirr, a man born e and brought up in low estate, but abl to reach to a height of nobility by the manliness of hi s character and the sanity of his outlook . 1 e . Dr. POp e translat s
’ ’ Tis energy gives men o er tha t they ow n a true control ; 1 o not e er They n othing own who wn n gy of soul .
’ This reminds on e of Jesus Parable of the Talents and the the ma n who hid his talent in earth . For unto everyon e he l e that hath shall b e given, and shal hav abundance : but e e he from him that ha th not, v n that which hath shall b e ’ e 2 5 taken away . (Matth w he the 5 . The lotus in t tank always floats on surface , and the e the its stalk adjusts itself to d pth of water . This is ’ another of our poet s delightful p en - pictures ’
Dr. Pope quotes R obinson s translation
’ ’ ’ The wa ter s depth s the lily s length ; ’ 2 e The height of ma n s his m n ta l strength .
' ’ e e firm n ess 10 . The commentator d fin s of soul as ’ e e enduring knowl dg .
CHAPT E R 6 1
The commentator explains the title as the absence of ’ e e sloth in regard to the doing of those things int nd d . ‘ ’ w e? e e n e 1. The Tamil word ( ) h r tra slat d gloomy , ‘ ‘ ’ The en means darkness or stain . comm tator says it
i b e . The refers to the tdma sa quality , wh ch is said to dark ’ e word dign ity refers to the dignity of nobl birth . ’ n hdma hha la n s fl w é s wdf 5 . The compou d word ( ) may
’ 2 2 271 K . . 83 . . . . S . p ibid p 96 THE SACR ED KURAL
’ e mea n either delightful Ship or d lightful ornament. e e Some commentators adopt on m aning and some another . ’ 1 Beschi adopts the translation ornament . ‘ the e e : Are the e V .V . S . translates s cond lin cosy pl asure 2 e e boats that a re fated to perish . H r again there is a difference of in terpretation as re gards the word hedun i rdr (Gs faigfl fi i ) whi ch may mea n either pe rtaining to the waters ’ ‘ ’ e e e of destruction, or whos fat is d struction. The tra nsla e e the the tion w e have adopt d r tains ambiguity of original.
CHAPTE R 62
e Thi s is a chapt r full of most sturdy common sense . ! The title is explained by the commentator as ’ n a ll e e signifying co tinu y x rtin g oneself . Va i é lu Che iar th 1. d v tt translates : Yield not to e ” i feebleness wh ch says, This is too difficult to b e done ; labour will give the greatness of mind whi ch is necessary ’ to do it . e e the Dr. Pop translat s second line : For strenuous eff ort ’ 2 give s prevailing power . ‘ The - e e d h 7. black browed ld r Sister is Mii é vi , t e goddess of misfortune ; the Lotus - maiden is Lakshmi or Pa dm fi e een the , said to hav b born in a lotus , goddess of e e e the prosp rity , and r gard d as younger sister of Mirdé vi .
9. Dr. Pope translate s :
Though Fa te divin e should ma k e your la bour va in ; ’ 1 Eff ort its la bour s sure rewa rd will ga in .
The idea is that even though the force of Karma is all e ff ll e working against you , persist nt e ort wi ov rcome this
Opposition . 1 e b e e e 3 1 0 . This v rse should compar d with chapt r 8 : 0 , hi e z e t e e e ce in w ch the poet mphasi s h irr sistibl for of Karma . Even Karma ha s to give way before steady and persistent
’ e e x rtion . The story of S a tya v an and Savitri is a good e xample of this . The persistence of Shv itri conquered e ven Fate .
1 2 1 1 S . K . 7 . . 2 2 V. . . 127 .K . V. S S . . 56 . . . p p p ibid p 87.
98 THE SACR ED KUR AL
CHAPT E R 64
A new sub- section is commenced here entitled The ’ ’
e e The . elements of the State . The first of th s is ministry It was the custom in India for the king to rule through e e ministers appointed b y him in different d partm nts . Says the Artha Sds tra : Sovere ignty is only possible with
ee e e e . e e he assistance . A single wh l can n v r mov H nc shall ’ employ ministers and hear their opinion . The Chola admini stration in the Tamil land in the tenth century A.C . e had a regular body of minist rs to advise the king. 1 - e e 1. The means a re two fold : mon y and m en , or w alth and the army . The mode refers to the tactics and methods to b e employed to overcome difficulties ; with the two - fold e e fi m ans this mak s ve things to b e employed , as referred to in the next stanza . 2 e . Beschi translat s : Together with the former five t e qualities he minist r should exce l in firmness of mind , e e in lov towards hi s subj cts , in practical knowledge of right ’ 1 and in indefatigable diligence.
CHAPT E R 6 5
Beschi translates the title : Speech which has the power ’ 2 of persuasion.
9. Beschi e e : n atly translat s this Asia tice loqui affectant, qui pure et la conice loqui
CHAPTE R 66
‘ The e e e e e phras v ry ch rish d thi ng includes, says the e rt e e comm ntator, Vi u , w alth and joy in this world and ’ the bliss in world to come . 1 ‘ 0 . Va divelu Chettidr translates : For a minister to pro tect his king with wealth obtained by foul means is like ’ e e e e e pr s rving a v ss l of unbak d clay by filling it with water. As e e e v ryon knows , the unbaked clay will b e at once i s e the d solv d by action of the water.
1 2 2 S .K . . 275 . b . . 27 b 2 p i id p 6. i id . p . 76 . EXPLANATOR Y NOTES 99
CHAPT E R 6 7
The commen tator explains the title as meaning that ’ ’ ffec e strengt h of mind which e ts on s purpose . e the e e the 1. By nought els poet r f rs to various he — the external powers of t king army , forts , alliances , etc . h 4. Dr. Pope compares thi s with t e Sanskrit couplet in h t e Hi topa desa 3 10 7.
Pa ropa deSe pa n ditya m sa rveshé m suka ra m nrn dm 1 D a me sve a ma nushthdna m ka s a chi t tu ma hzit na h r y y tma h.
‘ It is ea s y for a ll to show their lea rn ing in instructing others b ut it ’ ut ei ow n is only the grea t who ca n follow o th r dha rma .
7. Dr . Pope translates
Despise not men of modest bea ring ; L ot a t rm b ut a men a re ook n fo , wh t F me e e e un n a n or so th r liv , high f ctio s sh ri g . 2 - e Like lin ch pin of th mighty ca r.
— CHAPT E R S 68 78
These chapters take up various subjects which a re of importance from the point of View of the welfare of the e State. Chapt r 69 gives the qualifica tions of the ambassador ’ or envoy ; chapter 70 deals with the minister s conduct before the king ; chapter 71 ha s as its subject the know ’ d e of i e le g a king s thoughts by not ng his looks ; chapt r 72 ,
th 7 e - knowledge of e council ; cha pter 3 , s lf c onfiden ce in the e 6 e e e council ; chapt r 7 , th acquisition of w alth ; chapt r 77, a the excellence of the army ; and ch pter 78 , military cour a e We e e e fe g . hav only been abl to includ a w stanzas from these chapters though they contain much shrewd observa tion, in addition to a good deal of material common to all works on polity . — CHAPTE R S 79 83
e These chapters d al with friendship or alliances . They ha ve primary applica tion to the alliance s of kings and i e m nist rs , but many of the stanzas a re of universal applica tion to m en in general
1 2 2 . K . 7 . d . 93 . S . . p 8 ibi p 100 THE SACR ED KURAL
a e : e e i 79 : 6 . Ellis transl t s Tru fri ndship is not that wh ch dimpleth the face with smiles ; but tha t which makes the ’ 1 e heart rejoic . This refers to the cloth worn by the ordinary man in the Tamil country whic h is just gathered aroun d the waist a nd tucked in and which sometimes has a way of slipping down . The Chapter 80 is on testin g of fitness for friendship . b e e title of cha pter 81 may also tran slated, Old and tri d friendship . e e e the e e 82 : 4. This giv s a good xampl of concis n ss of T the couplets in the K ura l. he original consists only of four b e c ompound words and three simple words . It may literally tra nslated as follows :
- - On - b a ttlefield throws - a nd lea ves un trai ned - horse those lik e
- - - e Tha n in society o f solitud best .
’ Chapter 83 is on False frien dship .
— CHAPT E R S 84 95
These chapters take up various aspects of State polity ffe e e in relation to di r nt class s . We have only selected a few of the more important stanzas . Here again the general application of many of the ideas will b e noticed . ’ Chapter 87 i s on the glory of enmity ; chapter 88 on the necessity of estimating the quality of the foe ; cha pter 89 on internal foes ; chapter 92 on prostitutes ; chapter 94 on gambling ; and chapter 95 on medical treatment . — The commentator suggests that chapters 88 94 point to e e e thos whos fri ndshi p should b e shunn ed . The four despicable qualities a re given in thi s ’ stanza. Heedlessness i s speaking or acting without con ’ sideration . ’ Chapter 91 illustrates the power of the king s ha rem in
the e e. e rul of a stat V .V . S . uses the term p tticoat govern ’
e . T e m nt h intrigues of the zenana a re referred to . ’ Babar s memoirs aff ord a good example of t he evil of dr inking among kings and mini sters .
1 K 2 S . . p . 91.
102 THE SACR ED KURAL
CHAPT E R 98
The title of the chapter means greatness of mind or ’ a ch ra cter. ’
the e e e . 2 . This verse shows po t s attitud to cast Birth e in a particula r group mean s n othing in its lf . ‘ e : en c 4. V. V . S . tran slat s Ev as hastity in a woman, ’ greatness can b e maintained only by be ing true to one s ’ 1 own self . ‘ e : e e e e e e 8 . V .V . S . translat s Gr atn ss is v r unpr t nding and m o dest ; but littleness vaunts its merits before the ’ z world .
CHAPT E R 99
e Says Dr. Pope : This noble chapt r might b e illustrated ’ e He n by quotations from all quart rs . tra slat es the title as ’ 2 Fulness of Excellence. (Greek , teleiotes. ) e 2 . Th meaning is that inward wealth of character is the e important thing and all outward wealth , wh ther of bodily e figur or of property , is of secondary importance .
7. This reminds one of the saying of Jesus : For if ye ’ e e e ? e lov t m that love you , what r ward have ye (Matth w
5 : 46h. 9 A e u um ee a e e . g (y g ) succ ds g , ach changing in charac e h t r, but t e perfected ones will never change even if the e whol constitution of the world b e changed . Such people a re in their character the very crown of worth ( e mu) e e a b caus it c nnot go beyond that .
CHAPTE R 100
e Says Dr. Pop : This is the crown of greatness ; a min gl f e e i ling of unaf ct d k ndness with consummate tact . It h e armoniz s all things , while it is the result of a happy and ’ 2 a h rmonious combination of good qualities .
2 2 V. V . S . . 201 K S . 1 p . . p . 3 1. 2 2 . 202 . . . 3 12 . ibid p ibid p . EXPLANATOR Y NOTES 103
e 9. Dr . Pope translat s
m e in in m rt To him who knows not how to s il k dly i h , ’ 1 Da rkness in da ytime b roods o er a ll the vas t a nd mighty ea rth.
CHAPTE R 10 1
’ ‘ e e This is on Unp rofita b le w alth , or W alth without ’
e e e . b eneficence. It satirizes the wealthy who n v r giv
CHAPT E R 102
Dr. Pope su gests that the idea of this chapter is what g ’ 2 e ( a ll w should Cons cience. 1 T . he blush of bashfulness and the blush of conscience a re e ff two v ry di erent thin gs . ’ 6 The e e . po t S peaks of the hedge or barrier of sham , which the reat ones refuse to step over in order to win the ’ g world s prizes .
V .V . S . translates : The worthy refuse to acquire even ki ngdo n s save by means for which they w ill not have to ’ zr blush . a Thi s 13 a long way from the doctrin e of the Artha Sa str , that the plea of public interest is quite sufficient to justify immoral actions . ’ m 10 . The Tamil has a play on the words shame (na na ) and string (na n) which ca nnot b e brought out in English.
CHAPT E R 103
Thi s chapter takes us ba ck into the heart of Indian life , to the duty of every man to do all he can for his fami ly . Family responsibility is a fundamental principle of India n ' ethics and explains many thi ngs m Indian life which Wester ners fail to understand. Some observers re gret that tod ay the Western ideal of individualis m is breaking down this e s nse of family responsibility .
1 2 1 1 3 14. V. V. S . . 2 10 . S .K . p . 36 . ibid . p . p 1 See G a Hi nd heories 1 . hos l , u Politica l T , p . 50 104 THE SACR ED KURAL
’ e the : e 3 . Thi s is our po t s version of old saying H aven helps those who help themselves . The literal translation of the Tamil is God will gi rd up ’
e e ee . his loins , i. . fast n his cloth so as to proc d quickly the e e ir 6 . The commentator points out that pith t v ’ tuons distinguishes this kind of manliness from the manli ness shown I n battle . he e e the 9. Says T po t piti s uncomplaining pati ’ 1 e ence with whi ch the good man b ars every burden.
Dr. Pope translates
The brea dwinner must b e con ten t to bea r the b urthen: 1 The la b our w e delight in physicks pa in .
CHAPT E R 104
Agriculture has always been the basic industry of India
- and must always remain so . At least nine tenths of the e people of Indi a depend on the work of the farm r. This ’ e a e the e chapt r, as ch pt r 2 on R a in, shows poet s r alism. 1 AS the e e . plough is the symbol of agriculture , th sag e us s ploughing as synonymous with farming. Thi s stanza and those that follow suggest that the poet disputes the Brahmanica l theory of Manu that the farmer is one of the lower castes .
- 2 . The linch pin is one of the most important piece s of he t bullock cart . It was the custom of thieve s to take out the linch- pins from the axle and so bring the cart to the
- the ground. The linch pin holds the wheel in its place on ’
e . axl . Not much esteemed, but indispensable, says Dr 2 Pope .
- 3 . This is an oft quoted couplet . ee 8 . Tiruva lluva r knows from e xperience the n ds of e farming. On e of the great problems of the Indian farm r, on which the Agricultural De partments have be stowed a great
ea e a d a . The d l of tim n attention , is that of m nuring Indian farmer has old traditions of manuring the lan d . 9 h ’ . T e farmer s life in all coun tries is on e of daily toil, th and e work demands continual attention .
1 2 1 V V. S . 2 . . 3 16 . 2 . . . . 1 K . 3 15 p S . . p ibid p
106 THE SACR ED KUR AL
e n e l As Dr. Pope says : It is an East rn roma c , not fu ly told, e e e e b ut indi ea ted in a numb r of b autiful v rs s , which ’ 1 he e e leave much to the imagination of t r ad r . We have just selected a few of the choicest stanzas for translation . A great many of the chapters a re either soliloquies by e e e e ee the one or both of th lov rs , or dialogu s b tw n two .
CHAPTE R S 109—112
‘ Chapter 109 describes the mental disturbance caused ’ the by the beauty of fair lady , and it also describes her h various charms . It is supposed to b e t e discourse of the e e e lover either to his b lov d or to h r maid . Chapter 110 pictures in a charming way the various indi cations by whi ch the lover comes to know that the la dy returns his love . These stanzas also a re supposed to b e said by the lover to her maid or to a friend.
- 1. Dark eyed means stained with henna or some other e a composition . Compar Shakespeare, Ven us n d Adon is ’ e e For looks kill lov and lov by looks reviveth. ’ 10 . Ka mb a r s R a ma ya na in Tamil ha s a delightful illustra tion of thi s in connection with the first meeting of Sri R ama and Si ta :
a sutr a mrg 5 .9 5 5 c Q h u fi d rg gfl m — s 60n n a azemen t Os m an? Q u m firm p Ow r m g “ca m e, rfi Za rQq g eneri c; Ow n er-fl :
’ ’ - fi a lch em y C s r a gg a ! g a g C s r é a g é
S o a ma en a re e e stood th t id of r lov lin ss , And eye ca ught eye a nd ea ch the other a te AS u e e q i t th y stood , minds in to o ne were fused ; The her e a t er a a o look d h nd S ita looked t him .
’ e 111 e R e Chapt r is ntitled joicing in the loving embrace, ’ e 112 The e and Chapt r prais of her beauty . This chapter consists of hyperbolic couplets praising the beauty of the e b loved . I have just selected two as good examples of the style .
1 K 1 S . . p . 322 . R a ma ya n a I : EXPLANATOR Y NOTES
CHAPT E R S 113 - 115
It must b e remembered that these chapters S peak of e e e e e ere s cr t passion , wh n th r is no actual c mony of marriage. e So rumour g ts busy, as all tha t happens in any Indian e e Th villag is soon known far and wid . e lovers find that if see e they want to much of ach other, they must make known their love and have the prope r ceremonies per e formed . In ord r to do this the lover is brought into the i e the e e a lm v llag in d ad of night astrid a p wa stalk . He the e a hi s e bewails s p ration from brid , proclaims the union
e e . e the e e and d fi s all rivals Th n follows r gular c remony . e 114 e e Chapt r particularly r f rs to this custom . Chapter 115 expresses the feelings of the bride and e e the l e e brid groom wh n vil ag is full of th news .
CHAPT E R S 116—133
These chapters a re concerned with various aspects of the love be tween husba nd and wife . They refer to the married state and not to any clandestine attachment . Chapters 116 to 128 a re connected with the separation of the two lovers and the longings and difficulties of se paration . e 12 Chapt r 9 suggests that the lovers a re reunited . Chapter 130 suggests that there has been some misunder ' ee sta ndmg betw n them . Chapters 13 1 to 133 S peak in a very happy way about the kittenish playfulness of love and its resultant joy .
Chapter 12 9 9. The extreme delicacy of love in its physical a n d mental aspects is emphasized today by both e e physiologists a nd psychologists . It is nec ssary ther fore that a deli cate refinement should prevail betwee n the lovers . ’ T Chapter 13 1. B ouderi e is playful pouting . he word ’ bouderie is taken from the French translations and seems to express the original better than any English word . Our e poet was a very human soul after all and knew lif as it was , as well as how it should b e . He treats of thi s whole subject with a charming delicacy .
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u ure the Ta m l a n u e r m the e a u e a a e . c lt of i l ds , c ll d f o lit r t r of th t g
3 . mil 4 Ta L i tera tu m Ma a 190 . re. sa e m r t m . By s S e dr s ,
Accoun t of the history of Tam il litera ture to the twelfth cen tury .
4. Ta mili a n n t e H E O G C A iqua ry . By th TAMILIAN AR C A LO I AL
- SOC E T . T 4 h r n 1 11 . the ea r I Y ichi opoly, 9 1 Articles on ly istory the Ta m l of i s , by va rious a uthors .
5 . Anci en I ndi a AR t DR AN G M . . By . S . KR I SHNAsw AMY AI Y , .A n n 1 11 u ern n a Lo do , 9 . Essa ys on the ea rly history of So th I di .
6 . Ta mil t S udies . . M . S R A A AN GAR M .A M By i e S AI Y , a dras ,
1914. s a on t e he e a nd r E s ys h history of t Ta mil peopl , thei
a n ua e e . l g g , r ligion a nd litera ture
7. Ta mil I la hhi a m W . I A y By G . S . DUR A S AM Y PILL Y . Calcutta , l gl S A h in T m the era ure the Sa n ha m ’ istory ( a il) of lit t of g perrOd
8 . Or o d Hi s o t r o I ndi a . V NCE N M O y f By I T A. S ITH , C . I . E . xford , i gzg BIBLIOGR APHY 115
E M . A. Ma as 1 2 . n ndi a T . R . SESHA I NGAR vidia I . 9 5 9. D ra By Y , dr , An a ccoun t of the Ta mils of the ea rly a ges dra wn from litera ture e a nd pigra phy .
the M a nhha ri s a nd the S a n ha m A e T . K a vert . B . G The , , g g y
AN . Ma ra 1925 . AR AVAM UD d s ,
i s or o I ndia . . C e Ca mb ridge H t y f . Vol 1 a mbridg , 1928 .
ma n ce betw een the R o E m re a nd I i a H. The Commer pi nd . By E . a m e 1 2 WAR MINGTO N . C bridg , 9 8 .
imer of Ta mil L i tera ture. R e ed . R N GAM Pr vis By M . S . PU AL I N
A L . T . T n ne e 1 2 . PIL L Y , B .A i v lly , 9 8
n m . N a a n i do A. A R . . The P K . I L AKAN TA S M A ndy g By K ST I , n H m t e ea r Lo ndo , 1929. istory fro h liest times till the sixteen th
century . mi Hi stor of the Ta ls . . T . S R N VA I N y By P I I S YE GAR , M . A. M 1 2 m the ea r e e a a 9 9. F m A. D . dr s , ro li st ti s to . 600
N E —The Ta m e n a . list of il ditio s nd books on the K ura l is not la me b e m e e b ut c i d to co pl t , simply con ta ins those which e m e the writ r has co a cross . 116 APPENDIX
SYSTEM OF TRANSLITERATION AND PRONUNC IATION OF TAMIL LETTERS
VOWEL S
u in punch
e 5. in fath r i in sit i in clique u in full ii in rule e in fed ai in main
e ai in aisl , but much shorter 0 in mobility 6 in noble ow in cow
C O N S ON AN T S — N E . The Ta m a l a e not u ne a s a re the S a n ri il ph b t is f lly pho tic , sk t a nd the e D a e e era e er n a e oth r ra vidi a n lpha b ts . S v l l tt s i dic t f eren un ff e en n di f t so ds in di r t positio s .
R ema rk s
Guttura l . This is pronounc ed a s a la t pa a l sib ila nt .
Cereb ra l . fa r b a c k in the
p a la te . De nta l purer tha n E ngli sh denta ls.
La b ia l.
118 THE SACR ED KUR AL
SAN S KR IT WO R DS m Sanskrit words , unless they have b eo e modi fied by e a re n e e long Tamil usag , tra slit rat d accordin g to Sanskrit the e e e pronun ciation, on syst m us d in oth r books in this h e e e series , t e Sanskrit alphab t b ing r presented as follows : INDE!
AR MING 1 4 GA T TI YAM , 5 . , 28 , 0 . Fa e 25 2 Ahé l a 72 . 6 57 87. y , t , , , , ' 2 1 2 84 F e - ea n 2 4 Ahirnsfi, 5 , 50 , 8 , 8 , . l sh ti g, 5 , 8 , 8 1.
ix ! 27 29. Aiya r, , , 6, , e n 1 Alfr d , Ki g , 6 . ANDHAR VA ma a e rri g , 105 . An a m e 43 77. G ich flow r, , Ga rla nd of Ti ruva l u l oa r, e M 33 . Ari l , 18 .
A a 2 2 88 . rth , , God na me 7 , s of , 0 , 71. rtha Sa stra 1 A , 5 , God ea 7 , id of , 0 , 71.
93 95 98 103 . , , , Go en L T a n . ld ily k , 18
Aru a n 69. g , Gree e a nd Gree 4 22 c ks , , 5 , .
a n 4 10 14 22 25 30 32 . Ary s , , , , , , , e e m 19 25 81 Asc tic a nd Asc ticis , , , , I TOPAD E SA , 82 . H H e R e . M 2 v . S . 9 4 oop r, J , , Asoka , .
112 . u n e S t 5 . Aug sti , . , 8 H u e e u e 2 o s hold r, pict r of , 1 i dr 16 . Avva y ,
. AI KK I FR C . . 11 A CH 1. AR 1 ES , J , D D , 9.
B ha a va d Gi ta 69 71 82 . In uen e in Ta m l un 2 g , , , fl c i co try, 3 ,
a n 9. 33 Bha ga v , 6 .
2 2 69. Bha kti , ,
a ma n 14 72 . AINIS M a nd a n 14 16 20 Br h s , , J J i s , , , , u a n u e 4. 69 7 72 . Bra h i l g a g , , 0 , u m 4 1 Buddhists a nd B ddhis , 4, 1 , 6 ,
20 86 . , AMA, 22 . Ka n a ka sa b hdb a thi l a 2 Pi l y , 1 ,
114. - TTL R AIDIN 12 . A E G,
Ké fichi 14 15 17. Chfina k a Ka util a 15 2 2 , , , y , y , , ,
a iléir l . K p , l , 19, 90 26 , 88 .
ar 11. K i , C as 4 7 11 12 14 16 . hol , , , , , , ’
a ri a a C a n 15 . C a n ea in the K ura l 2 K k l hol , hristi id s , 0 ,
a ma 2 52 87. K r , : 5 , , 24, 71, 78 , 84, 95 . i i a m Puhé Ké ver fim a r 12 . C un 12- 1 p p tt n , , ulture in Ta mil co try , 5 . is na sw a n fir D h dm Ai . S . Kr y y g , r ,
3 , 8 , 93 . HAR MA rt ue 5 7 22 , Vi , , , K ura l a e 3 ff Ven ba D , d t of ,
2 7 . 3 , 3 , 82 , 88 e 2 metr , 31, 3 .
Dra a n 4 10 . vidi s , 3 , , Dre H 2 111 w , W . . , 8 , . AKS HM 43 46 76 79. L I , , , , e u e 2 Lov , f rtiv , 9, 64, 106 , LE LA I NGAN 1 S 6 . 107 ma ri ed 29 65 105 E , r , , , , F . W. 111. Ellis , , 107. 12 0 THE SACR ED KURAL
GHAM ADURA 4 11 13 15 17. AN 4 17. M , , , , , S , , a ura m 14. Sa n n a S a hu 23 24 72 Ma h b a llip , y si , d , , , ,
73 . 22 88 . M a ha bha ra ta , 4, ,
84. S atta n ar 18 . Ma ha tm a Ga ndhi , , S er 4 Ma na kkuda va r, 112 , 113 . a , , S e o th m n n e M u . stra 22 . n 7 M a na oa D ha rma Sa , r o o t , 8 , 83
M a n i mehha la i 8 . S C a a a 7 , ibi h kr v rti, 6 . ti 22 Ma nn a nd M a nu S mri , , a i a r m Sila pp d g a , 8 .
7 74 89. 3 , , Si tta na vasa l e e 15 fr sco s , .
ure u 80 . Ma rcus A li s , Oma s unda ra S a . 7 Bh ra ti S , 8 1 .
ir n 15 . Ma rsha ll , S Joh , Ai en S r n a é r . T 3 6 7 i iv s y g , P , , ,
Ma ila fir 14 15 16 27. , , , , 1 . y p 9, 10 , 8 , 115
M a 2 2 86 . oksh , , S t e the K ura l 2 3 1 32 . yl of , 0 , ,
Mus ri Cra n a n e 12 . i , g or ,
Mfidé vi 79. , — — AMILS , 4 6 , 9 14, 32 . Ta m e 1 11 Aca il po try , 0 , ; ACHI NAR KKI NAYAR 85 . , 4 N em , Sen a m 17 era d y gh , , ; lit N a la diya r , 73 . e u , 3 , 5 6 11 12 14 ; r N t r , , , , wo ds i ti sa ra 22 . , in G ee r k , 5 . Ta 4 s . pa , 8
AR THAS 22 . AD , 4 T t . 1 . homa s , S , 1 , 6
Pa lla va s 14 16 18 . , , , T u 1 —20 29 ir va lluva r, Life , 5 , ,
a s 4 1 14 17 1 . Pandy , , 1 , , , 8 33 .
P é la a a r 111 112 113 . a rim l g , , , T ha i a m . ol pp y , 5 , 6
a u St . 79 83 84. P l , , , , Tr e u In a 4 5 . ad of So th di , ,
er a R e . P . 2 1 111. P civ l , v , ,
e in ha m er 14. Po ts Sa ng a , in the K ura l 26 27 88 Politics , , , , A 2 PAD S 9 . U , 92 , 98 .
e Dr. G . ix 6 15 2 1 2 2 Pop , U . , , , , , ,
23 28 111. , , VADI VE LU C H E TTI A R Porula diga ra m , 5 , 6 . 112 .
n e u e 27. Pri c , d ti s of , ll Va uva r, 15 , 17.
u a r 12 . P h , Va rn aSra ma , 10 . Pu 7 ra na na ru, 7, 11, 14, 7 , 90 . VaSuki , 17, 75 .
Vé ma na , 75 , 77. ADHAKR I HN I e m S AN . S R S Vinc nt S ith , 5 .
87. ’ R a ma a n a 4 22 106 Ka mb a r s OMANHOOD Tea i n on y , , , ; W , ch g , Ta m 106 . 2 30 . ( il) 9, R el T u 4 1 igion in a mil co ntry , , 4,
16 AK 61 101. Y , , R mea n R ma n 4 5 13 o d o s , , , .
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