Valluvar and Periyar, the Two Rationalists of Tamil Nadu
Valluvar and Periyar, the Two Rationalists of Tamil Nadu
Dr. R. Prabhakaran
Bel Air, USA
Abstract:
There have been many sages, saints, and philosophers in various
parts of the world in the past. Most of them had their own superstitious ideas.
They were more concerned about life after death rather than life on earth. They
did not believe in the equality of people. About two thousand years ago, there
was a philosopher by the name of Thiruvalluvar in Tamil Nadu who wrote the book
called Thirukkural. About a thousand years before him, Aryans have migrated to
Tamil Nadu, and during his days, their influence was slowly on the rise.
Thiruvalluvar wrote his book to condemn the Aryan view of life and their
superstitious beliefs. About 1,910 years after Thiruvalluvar, Periyar was born.
During Periyar’s days, the Ariyan influence over the Tamil people had become more
intense. The Tamil society was divided into hundreds of castes. Some sections
of the Tamil people were even considered untouchables. Women were treated as
domestic servants and childbearing machines. There was a total lack of social
justice in society.
Just like Thiruvalluvar,
who condemned the Aryans’ beliefs and practices, Periyar wanted to reform Tamil
society. He studied Thirukkural and found that the ideas in Thirukkural are
compatible with his own ideas. He encouraged the Tamil people to read Thirukkural.
This paper compares the
Aryan view of life and their values against those of the Tamil society during
the days of Thiruvalluvar. The conditions in the Tamil Society during the
nineteenth and twentieth centuries and how Periyar wanted to reform the Tamil society
are also discussed in this paper. The similarities between Thiruvalluvar’s and
Periyar’s ideas are explained. Periyar’s appreciation of Thirukkural and his
efforts to promote Thirukkural are also described in this paper. Finally,
Periyar’s attempts to establish social justice and instill a sense of pride and
self-respect in the minds of Tamil people are discussed in detail.
Keywords:
Ariyan, Thiruvalluvar, Thirukkural, Periyar, Sangam, social
justice, equality, self-respect, rationalism.
Introduction
In the course of human history,
there have been many philosophers, prophets, sages, and saints who have
contributed to the development of philosophical ideas. Most of these great
scholars had a religious bias and were inconsiderate in matters related to social
justice, social equality, and rationalism. For example, despite his
extraordinary ability for dialectical reasoning, Socrates (469 BC – 399 BC)
believed in the infallibility of the Oracle of Delphi, and he never rejected
the Athenian view of religion. Socrates’s ardent disciple Plato (428 BC – 348
BC) was proud of the fact that he was an Athenian and not a barbarian, and he
was happy that he was born as a man instead of being born as a woman. In
ancient Greece, which is considered the cradle of democracy, slavery was an
accepted practice. Aristotle (384 BC – 322 BC) says, “Some should rule, and
others be ruled is a thing not only necessary but expedient. From the hour of
their birth, some are marked out for subjection, others for rule.” So, it is apparent
that social equality was not considered the foundation of democracy by the
ancient Greek philosophers. The Chinese philosopher Confucius (551 BC – 479 BC)
believed that heaven is the author of all virtue, and he considered heaven
itself as a kind of God, and God created the virtue in us. The religious
leaders Mahavira (540 BC – 468 BC) and the Buddha (563 BC – 483 BC) were
concerned more about life after death rather than life on earth.
There have been only very few philosophers who were truly rational
and secular in their thinking. Almost five hundred years after Socrates,
Confucius, and the Buddha, in the state of Tamil Nadu, India, there was an
extraordinary man who was an outstanding philosopher who analyzed almost all
aspects of human life from a rational and secular standpoint and offered
practical guidelines for a purposeful life on earth. Scholars consider his
ideas to be eternally valid and universally acceptable. His name is
Thiruvalluvar[1].
His legacy is his magnum opus called Thirukkural, and it is
considered a veritable guide for the “Art of Living.”
Thiruvalluvar and the Thirukkural
Thiruvalluvar is very well known in
the state of Tamil Nadu, where people of all ages study his book. Many scholars
from various countries have praised Valluvar’s ideas. For example, Professor
Moriz Winternitz (1863-1937), an eminent Austrian orientalist, says, “Valluvar’s
Thirukkural is one of the gems of the world literature. He (Valluvar) stands
above all races, castes, and sects, and what he teaches is general human
morality and wisdom. No wonder that the Kural has been read, studied and highly
praised in the land of its origin for centuries, but also found many admirers
in the west, ever since it has become known.” Dr. Albert Schweitzer (1875 –
1965), the German philosopher, physician, and Nobel laureate admired Valluvar’s
positive view of the world and life as opposed to the “world and life negation”
preached by the religions of India. Leo Tolstoy (1828 – 1910), the famous
Russian novelist, was very impressed by Valluvar’s ideas about non-violence.
Also, Mahatma Gandhi (1869 – 1948) was so fascinated by the Kural that he
wanted to learn the Tamil language so that he could study the original version
of the Kural. Many other scholars and philosophers from various parts of the
world have recognized and admired Valluvar’s profound yet pragmatic view of
human life and the practical guidelines he has offered for a purposeful life. The
Russians are said to have preserved important books of lasting value in the
Kremlin in an indestructible tungsten chamber so that they may outlast even a
nuclear attack and be useful to posterity. The Kural is one of the books in
that chamber. The Kural has been translated into more than forty languages of
the world. The Kural is the most translated non-religious book in the world.
Several authors have written many commentaries in Tamil, English, and other
major languages of the world. There are more than 50 translations of the Kural
in the English language alone.
Despite these
adulations by eminent philosophers and the availability of numerous
translations of the Kural, we know very little factual information about its
author, Valluvar. Most of the biographical information available about Valluvar
is anecdotal. The only thing that we know for certain is that he was born in
the state of Tamil Nadu, which lies in the southeastern part of India. There is
a controversy about his exact place of birth. Some people believe that he was
born in Mylapore, a suburb of Chennai, the capital of Tamil Nadu. Others claim
that he was born in the district of Kanyakumari, which lies in the southern tip
of India.
Just like the
mystery surrounding his place of birth, the year of Valluvar’s birth is also an
unresolved issue. A group of renowned Tamil scholars met in 1921 and decided
that Valluvar should have been born in 31 B.C. The government of the state of
Tamil Nadu has officially recognized that Valluvar was born in 31 B.C. Due to
the uncertainty surrounding his exact year of birth, it is generally believed
that Valluvar was born about 2000 years ago. From the various stories about his
personal life, we infer that Valluvar was married, and his wife’s name was
Vasuki.
Assuming that
Valluvar was born about 2000 years ago, the primary religions in Tamil Nadu and
India during that time were the Vedic religion (the forerunner of modern-day
Hinduism), Jainism, and Buddhism. Although we find some similarities between
the Kural and the three religions, Valluvar differs significantly from them. In
fact, his book is strictly secular. While the focus of the religions is life
after death, Valluvar’s focus is life on earth. His philosophy is based on life
and world affirmation. His message is one of virtue, truth, non-violence, love,
and compassion towards all living beings of the world. His book contains
solutions for the problems we face today and humanity's problems in the future.
Valluvar's Kural stands tall as a beacon light forever guiding humanity.
Aryans and Their Philosophy
According to
historians, Aryan migration into Tamil Nadu began approximately about 1,000 BC.
During that time, the Aryans’ religion was the Vedic religion which was based
on the Vedas and Upanishads. The essential features of the Vedic religion are
as follows:
- The goals of human life are dharma (righteousness,
moral values), artha (prosperity, economic values), kama (pleasure,
love, psychological values), and moksha (liberation,
spiritual values).
- The Lord[2] created
four classes of people: the Brahmin, the Kshatriya, the Vaisya,
and the Sudra, from his mouth, arms, thighs, and feet,
respectively.
- These classes are distinct. The class to
which a person belongs is determined by his birth. Those born to Brahmins are Brahmins;
those born to Kshatriyas are Kshatriyas, and so on. A person
has no way of changing the class to which he belongs. Of these four
classes, the Brahmins were considered the most superior
class. The next three classes are Kshatriyas, Vaisyas, and Sudras.
Each class of people had pre-determined duties. The Brahmins are
the priests. The Kshatriyas are the warriors. The Vaisyas are
businessmen and agriculturists. The only duty assigned to the Sudras was
to serve the other three higher classes of people. In addition to the four
classes, there were people belonging to the fifth class called Panchamas,
and they were considered the lowest class of people, and they were the untouchables.
- The Vedic religion advocates the social
doctrine of four stages of life. It maintains that one should first become
a celibate student, then become a married householder discharging his
duties to his ancestors by begetting sons and to the gods by sacrificing;
then retire with or without his wife to the forest to devote himself to
spiritual contemplation; and finally, become a homeless wandering ascetic
and devote himself to the pursuit of liberation (salvation). These four
stages apply only to the top three classes and not to the Sudras.
- The Aryans prayed to the gods Indra,
Agni, Vayu, and Varuna. During the prayers, it was
customary to make animal sacrifices and eat the sacrificed animal's meat
and consume a liquor known as soma.
- Women were considered fickle, unreliable,
corrupt, and licentious, and therefore it was thought that they should not
have any independence and they should be protected all the time[3].
The Tamil Society During the Days
of Valluvar
The Sangam period
is the period of the history of ancient Tamil Nadu, spanning from 500 BC to 200
AD. This period got its name from the famous Sangam Academy of
poets and scholars who, gathered in the city of Madurai during that period. The
classical literary masterpieces called Ettuthokai and Pattupattu, which
contain Tamil poems written by many scholars, belong to this period, and they
are referred to as Sangam literature. Sangam literature
and the Kural contain valuable information about Tamil society and the life of
Tamils during the Sangam period. Some of the significant facts
about the Tamil society during the days of Valluvar can be summarized as
follows:
- According to the Tamil people of the Sangam period,
the goals of human life are Virtue, Wealth, and Love. Salvation was not
considered a goal to be sought after.
- After the Aryan migration, their influence
in Tamil Nadu was slowly growing. The Aryans successfully influenced some
of the Tamil kings. For example, the Pandia king Muthukudumi
Peruvazhuthi and the Chola King Rajasuyam Vaetta
Perunarkilli of the Chola kingdom performed
elaborate Vedic religious rituals with the help of the Brahmin priests.
Out of the many kings in the Sangam period, only very few
seem to have been positively influenced by the Brahmins.
- Although the Tamil scholars of the Sangam period
were aware of the belief systems and Aryan values, the general public was
not aware of them. But the Tamil society tolerated the Brahmins and
even respected them for their knowledge.
- The concept of class structure by birth
(Varna) was popular only among the Aryans and not with others
in Tamil society. The Tamil society did not have a class structure as
described in Manusmiriti.
- In general, the Tamil people neither adopted
the Aryan values nor opposed them. They were apathetic towards them. However,
the influence of the Aryans gradually grew in Tamil society from 1,000 BC
onwards.
- The Aryans prayed to Indra, Agni, and
other gods of that ilk. They believed in an omnipotent God who created the
universe. The Tamil people did not have the concept of an all-powerful God
who created the universe. Mostly, they worshipped nature. They believed
that there is no God other than their heroic ancestors[4].
The tombstones of warriors were worshipped with reverence. On special
occasions, they prayed to the Tamil God Murugan.
- Women enjoyed a respectable position in
society. Sangam literature is a collection of 2436 poems written by
473 poets; out of them, 30 were women. This shows that women had access to
education during the Sangam period and were considered respectable
members of the household and society.
Valluvar’s Repudiation of the Aryan
Values
A close
examination of the Kural reveals the fact that Valluvar did not approve of the
Aryan values. The following are some examples where Valluvar disagrees with the
Aryan values and philosophy.
- According to Sangam literature
and Tholkappiyam, the goals of human life are virtue, wealth,
and love. Salvation was not considered a goal. Consistent with Sangam literature
and Tholkappiyam and in contradiction to the Aryan
values, Valluvar also considers virtue, wealth, and love the three goals
of human life.
- The Vedic religion has a mixed message about
killing animals. While it emphasizes that non-violence is the duty of all
classes of people, it allows killing animals for sacrificial purposes and
eating the meat of the sacrificed animals[5]. Manusmiriti[6] says
that the meat of an animal can be eaten after it has been killed for
sacrificial purposes. Also, according to Manusmiriti, meat can
be eaten when someone is in dire need of food. Valluvar is critical of the
Vedic religion's stance regarding meat eating. He condemns animal
sacrifice and meat eating.
Not killing and eating the meat of an animal is better
than a thousand sacrificial offerings. (kural
– 259[7])
- In opposition to the Vedic religion’s class
structure (Varna), Valluvar declares that all are equal by birth
(kural – 972). In kural 973, Valluvar mentions that greatness is not
necessarily associated with birth, and in kural 133, he says that one’s
greatness really depends on one’s character.
All human beings are equal by birth, but distinctions
arise only because of the different qualities of their actions. (kural
– 972[8])
Even if considered high by accident of birth, persons
without good character are not necessarily noble; so also, people considered
low by accident of birth are not necessarily low. (kural
– 973[9])
Good character is a sign of greatness, and a lack of
good character is a sign of meanness. (kural – 133[10])
- The concept of the four stages of human life
never gained ground in Tamil society. In Sangam literature, there
is no reference to vanaprastha when, according to the
Aryans, a married man goes to a forest with or without his wife and
contemplates spiritual matters. Tamil literature only mentions the life of
a householder and an ascetic. Valluvar considers one who lives as a
householder with his family is superior to the one who becomes an ascetic
in search of his own salvation. He questions the value of Vanaprastha and
ascetic ways of life.
If one leads a virtuous family life, what else can one
gain by following other ways of life. (kural
– 46[11])
He who leads his family life the right way is superior
to the ascetics who aspire for a better life in the next world.
(kural – 47[12])
The effort of he who guides others to lead a virtuous
life and leading a life that does not deviate from virtue is more of a penance
than the penance of the ascetics.
(kural – 48[13])
- In contradiction to what Manusmiriti says,
Valluvar holds women in high regard, and according to him, the greatness
of family life is determined by a good wife. Valluvar insists that
chastity is a great virtue to be practiced by all women, and they do that
through their own will and determination.
The Tamil Society in the 19th and
20th Centuries
Since the
beginning of Aryan infiltration into Tamil Nadu, the Tamil society has
radically changed in many respects. The Vedic religion has turned into
Hinduism. Thousands of temples have been built in Tamil Nadu for various gods.
Brahmins have successfully brainwashed the Tamil people into believing
the Hindu religion and the multitude of religious rituals. The Tamil people,
who during the Sangam period worshipped nature and a few
deities of their own started praying to a whole host of new pantheon of Hindu
gods, and they have become infatuated with the Hindu religious festivals.
Around the nineteenth century, religion and religious rituals became almost an
obsession of most Tamil people. There were religious rituals to be performed on
several occasions. For example, marriages, certain months during pregnancy,
birth of a child, death, death anniversaries, groundbreaking for a building, and
housewarming were some of the occasions when the religious ceremonies were
performed. Brahmins were the ones who officiated as priests in
the temples and during the religious ceremonies. Brahmins were
rewarded well for their services. Because of their close connection with the
religion, the Brahmins enjoyed a special status in society,
and they were considered a superior class of people.
Due to the
influence of Jainism from 500 BC to 600 AD, Brahmins became
strict vegetarians. Imitating the Brahmins, some members of the
Tamil community also became vegetarians. The vegetarians were considered to
belong to higher castes. The people who did manual work were looked down upon
and were considered lower castes. The people engaged in certain occupations like
washermen, scavengers, barbers, cobblers, and a few others were regarded as the
lowest class and untouchables. These people were not allowed to walk in the
streets surrounding the temples, and they were definitely prohibited from
entering the Hindu temples. The casteless Tamil society of the Sangam period
had become one in which several castes have sprung up, and there was a graded
inequality in the society.
Because the Brahmins were
considered superior, they became entitled to several privileges. They had
access to education while others were denied educational opportunities. As a
result, around the 19th century, the Brahmins, who consisted of
less than 3% of the population of Tamil Nadu, had more than 70% of all
lucrative jobs such as doctors, lawyers, teachers, and other government jobs.
During the Sangam
period, the Tamils were well versed in music and used many indigenous musical
instruments. They also had a variety of dances. Around the 19th century, native
Tamil music was modified as Carnatic music, which the Brahmins promoted.
Most of the songs were in the Telugu language instead of Tamil. The Brahmins also
modified the native dances of Tamil people and called it Bharatanatyam and
concocted a story that it was the dance form codified by the mythical rishi
(sage) Bharatha. During the 19th century, the classical language Tamil which
has a rich and robust collection of literature, was losing its purity because
of the influence of Sanskrit. Many Sanskrit words replaced the Tamil words.
Many writers and speakers routinely substituted Sanskrit words for Tamil words.
Even some of the names of the cities and towns were replaced by their Sanskrit
equivalents.
Thanthai Periyar
During the 19th
century, when Tamil society was undergoing significant detrimental changes to
its pride and prestige, the social reformer and activist Thanthai Periyar was
born to Vankatappa and Chinna Thayammal on 17 September 1879. Thanthai
Periyar’s given name was Erode Venkatappa Ramasamy. He was conferred the title
of Periyar in 1938 at the Conference of the Progressive Women’s Association.
The term “Periyar” means “Respected One” or “Elder”. After 1938, he was always
referred to as Periyar. He was also affectionately called Thanthai Periyar by
his followers. The Tamil word “Thanthai” means a “respected father-like
person.” Periyar attended elementary school for five years. At the age of
twelve, he joined his father in their family business. During his teenage
years, he used to attend religious discourses at his house. Those discourses
were organized by his parents and conducted by the Brahmin pundits.
Periyar found several contradictions and superstitious ideas in the religious
stories narrated by the Brahmin pundits.
Later in 1904, Periyar had a disagreement with his father, and he
left his home and traveled to North India. During his travel, he reached Kaasi,
the city of the holy temple of Lord Shiva. He found the so-called
holy river, the Ganges, was filthy, and dead bodies were floating on it. One
day, he had nothing to eat, and he was famished. He found a place where free
food was given to Brahmins. He wore a thread across his chest like
the Brahmins and entered the place where food was served.
Although he had the thread across his chest like the Brahmins, he
also had a mustache which was against the Brahmins’ customs. The
people serving food immediately found out he was not a Brahmin, and
they refused to serve him food and kicked him out. Because of his excruciating
hunger, he ended up eating the leftover food thrown in the street. The place
that was serving the food was a charity organized by a non-Brahmin. But
at that place, Periyar, a non-Brahmin, was not served food, whereas
the Brahmins enjoyed the non-Brahmin’s hospitality!
The discrimination and insult that he experienced dealt a blow to Periyar’s
regard for Hinduism. That incident created a deep hatred in the mind of Periyar
against the Brahminical practices and a disbelief in the
innumerable gods revered by the Brahmins. Periyar decided to fight
against the dominance of the Brahmins over the non-Brahmins in
every walk of life.
The incident at
Kaasi convinced Periyar that Indian society, particularly Tamil society, was
utterly lacking in social justice. He realized that the Brahmins had
undue influence and power, and they were dominating all facets of Tamil
society. He knew that the power of the Brahmins came from the
Hindu religion. He wanted to abolish the caste system and the practice of
untouchability and transform a society in which there was no caste-based
discrimination and all were treated equally.
In the town of Vaikom in the neighboring state of Kerala, the
people belonging to certain lower castes were not allowed to walk on the
streets surrounding the temple. Periyar was invited to take up the leadership
in the protest against such prohibition. He led an agitation defying such a ban
and was sentenced to undergo imprisonment. Periyar’s courageous efforts put an
end to the discrimination at Vaikom, and he was conferred the title of ‘Hero of
Vaikom’. During this time, Periyar was the President of the Tamil Nadu Congress
Committee. He has been trying to get the Congress Party to approve the Communal
Reservation in Government jobs and education for the non-Brahmins to
eliminate discrimination against them. But his efforts for establishing
Communal Representation were defeated by the Brahmin-dominated
Congress Party. After that, he quit the Congress Party and founded the
Self-Respect Movement. With Periyar’s help and support, the Communal
Reservation scheme was implemented by the Justice Party. Subsequently, in 1944
the Justice Party was changed to Dravidar Kazhagam, and Periyar
presided over Dravidar Kazagam for the rest of his life.
In addition to fighting for social justice, Periyar was also
concerned about how women were treated in Tamil Nadu. Till the first half of
the 20th century, child marriages were common in India. In fact, the Brahmins claimed
that according to their religious books, it was a sin to conduct the marriage
of a daughter after she attained puberty. According to the Brahmins,
child marriage was the right thing to do. Periyar strongly condemned the
practice of child marriages. Also, widow remarriages were completely unheard of
in Tamil society. Periyar conducted the marriage of his niece, who had become a
widow at the young age of nine. Till 1956, women did not have the right to
inherit properties from their parents or their deceased husbands. Young girls
were not educated once they reached puberty. Periyar argued in favor of
education for women. He claimed that Tamil society treated women as sex slaves,
domestic servants, and childbearing machines. He strongly advocated husbands
and wives to adopt birth control. Periyar wanted girls and women to get
educated and be treated as equals to their male counterparts. He insisted that
women should have equal opportunities for education and employment. He
criticized the hypocrisy of chastity for women and argued that it should either
also apply to men or not at all for both genders. He was in favor of women
taking jobs in the police departments and the army.
Throughout his
life, Periyar was a warrior fighting for social justice. Periyar insisted that
the non-Brahmins should have self-respect and should not consider
themselves inferior to anyone else. Periyar also told his followers to analyze
everything using a rational approach. Self-respect and rationalism were
Periyar's weapons in the fight for women's rights and social justice. He
traveled countless miles and delivered thousands of lectures in every nook and
corner of Tamil Nadu, promoting rationalism and self-respect among the Tamils.
Periyar was
critical of the epics Ramayana and Mahabharata and other religious texts. He
was fond of Thirukkural, and he considered that as the only book worth reading.
He found that Thirukkural echoes his own views on many issues.
Periyar and Thirukkural
Thirukkural was
written approximately about 2000 years ago. It has been quoted extensively in
literary works like Silappadhikaram and Manimekalai,
which came about two centuries later. Around the sixth century, when devotional
literature came into the Tamil literary scene, Thirukkural took a backstage.
Around the eleventh century, Thruvalluvamaalai was written in
praise of Thirukkural. Thiruvalluvamaalai consists of
fifty-five short poems. The poets whose names appear in Thiruvalluvamaalai
did not live during the eleventh century. Actually, those poets belonged to
the Sangam period (500 BC – 200 AD). Because those poets were
well known, somebody might have used their names and wrote those poems to
praise Thirukkural. After Thiruvalluvamaalai, ten famous scholars
wrote their commentaries on Thirukkural. The most famous of those commentators
was Parimelazhagar, who wrote his commentary on Thirukkural during the
fourteenth century. Thirukkural was printed for the first time in 1812. Rev. G.
U. Pope published his English translation of Thirukkural in 1886. Subsequently,
many commentaries in Tamil, English, and other languages appeared.
Despite the
translations, commentaries, and printed editions, as late as the middle of the
twentieth century, Thirukkural was still only in the parlor of the pundits.
Tamil scholars considered Thirukkural as just a book in Tamil literarature.
Thirukkural is not just a book in Tamil literature. It deals with virtue, love,
compassion, charity, friendship, politics, leadership, management, economics,
and human psychology. In fact, it deals with all facets of human life and
serves as a true guide for humanity. Periyar made a detailed study of
Thirukkural. He found that Thirukkural contains ideas that are very similar to
his own. He recognized the greatness of Thirukkural and its usefulness to Tamil
society, and he decided to bring it out from the pundits’ parlor to the public
square.
Periyar
was always against class and caste systems which discriminated against the
people by their birth. He was also highly critical of male dominance in Tamil
society and how women were treated. According to him, all are equal by birth.
He found a kindred spirit in Valluvar. Valluvar expresses the same idea in
kural 972. In kural 973, Valluvar mentions that greatness is not necessarily
associated with birth, and in kural 133, he says that one’s greatness really
depends on his character. From kurals 972, 973, and 133, we see that Valluvar
and Periyar are in complete agreement.
According to
Periyar, people should use rational thinking and avoid superstations.
Periyar said, “No matter what
anyone says, don't believe it. Use your intellect and rational thinking ability
and analyze it and accept it if it seems right to you; if not, do not accept
it. Even if I say something, examine it, and accept it only if it seems right
to you.” In the following kural, we see that Valluvar and Periyar are again in
complete agreement.
To discern the real truth in whatsoever is heard from whomsoever
is real wisdom.
(Kural - 423[14])
Periyar did not
believe in God or any such supernatural power. To him, one should work hard in
order to be successful in life. We find similar ideas in the Kural regarding
the importance of hard work for success in life.
Persistent hard work will bring about good fortune, and
indolence will bring about poverty. (kural
– 616[15])
Even if gods cannot help you, your hard work will undoubtedly be
appropriately rewarded. (kural – 619[16])
One should not feel disheartened when a task seems impossible;
persistent efforts will lead to greatness. (kural – 611[17])
People who work
hard relentlessly will overcome the so-called “fate”. (kural
– 620[18])
Periyar
recognized that Valluvar’s Kural contains ideas that are very close to his
ideas. He also realized that although the Kural had valuable and essential
ideas, it had not reached the public at large. He decided to promote the Kural.
As a first step, in 1929, he printed the Kural and sold it for a small price of
eight annas (eight annas would have been the equivalent of a few cents) so that
most of the people could easily afford to buy the book. Later he sold the
pocket edition of the Kural for six annas, and in 1949 he sold the same for
five annas. In 1949 he organized and conducted a very successful two-day
conference on Thirukkural. That was the first Thirukkural Conference that was
ever held anywhere in the world. Several leading Tamil scholars participated in
the Conference, and the Conference was a great success. After that, Periyar
routinely continued to mention the Kural in his speeches and writings. Some of
Periyar's comments about the Kural are as follows:
- The art, culture, morals, ethics, etc., of
the Aryans were totally different from the art, culture, morals, norms,
etc. of the Tamils. Thirukkural was specially written to expose their
differences.
- Thirukkural was written to repudiate Aryan
principles and their way of life.
- The Buddha rejected and refuted the Aryan
religion and its rituals. Thirukkural is doing precisely the same thing as
what the Buddha did.
- Thirukkural can be of great use in our
lives.
- There are no superstitious ideas in
Thirukkural.
- Those who study Thirukkural will definitely
gain self-respect.
- No one, including Muslims and Christians,
will refute the ideas in Thirukural.
- If someone asks you, "What Is your
religion?" you say that your religion is Thirukkural. If someone asks
you, "What is your code of conduct?" you say that your code of
conduct is Thirukkural.
- Thirukkural is the perfect medicine for
Aryan hypocrisy. Thirukkural is a book that repudiates Manusmiriti.
- You can take what you want from Thirukkural
and ignore the ideas you don't want.
- Thiruvalluvar is an ideal socialist.
- Ideas needed for the welfare of the people
are in abundance in Thirukkural.
- Thirukkural is a shield for us in the fight
against Brahminism and the Brahmins'
superstitious beliefs.
Thanks to
Periyar’s leadership after 1950, there was a remarkable resurgence in the
interest in Thirukkural among the Tamil society. The credit also goes to Dravidar
Kazhagam and Dravida Munnetra Kazhagam.
Thiruvalluvar and Thanthai Periyar
Thiruvalluvar
wrote the Kural in order to condemn and refute the Brahminic beliefs,
rituals, and superstitions. Recently, some people have started a campaign to
belittle the greatness of Thirukkural by falsely claiming that the Kural is an
abridgement of Sastras. The Sastras espouse the
Vedic religious beliefs, and Valluvar’s Kural directly opposes Vedic beliefs.
Valluvar’s concept of virtue is the same irrespective of their birth status
whereas, the Aryan Sastras’ concept of dharma depends on the
class to which one belongs. They also state that Valluvar’s kurals in the
section on Wealth are based on Athasastra. They fail to recognize
that Arthasatra favors “the end justifying the means” whereas,
the Kural is in favor of “means justifying the end.” Another false and absurd
claim by these Brahmin zealots is that the Section on Love in
the Kural is based on Kamasutra. There could be nothing farther
from the truth. Kamasutra is a guide to covet another man’s
wife and it contains explicit details of sexual intercourse between a man and a
woman like a pornographic manual. Valluvar found that the Aryan values and
beliefs were contrary to Tamil culture, and he wanted the Tamils to be aware of
it, and that is why he wrote the Kural. The Kural is definitely not an abridgement
of Sastras.
Like Valluvar,
Periyar also could not accept Brahminism and its beliefs.
Periyar found that the Vedic religion and its successor Hinduism were
responsible for the Brahmin domination, caste system, and
other social injustices. He also realized that Tamil people were docile and had
no self-respect and accepted the Brahmins' claim for
superiority. Periyar was indignant at the state of affairs in Tamil Nadu and
started his Self-Respect movement. He fought for communal representation,
women’s rights, abolition of the caste system, and other social justice issues.
Both Periyar and
Valluvar fought against the Brahminic culture, religion,
rituals, and superstitions. Valluvar did not have an organization behind him to
support and propagate his messages. But Periyar had his party, Dravidar
Kazhagam extending its wholehearted and unstinting support for his
plans and programs. Periyar was able to bring about permanent and irrevocable
changes in Tamil society. With his ideas of self-respect and rationalism, he
has started a renaissance in Tamil society.
There is a kural
that aptly describes Periyar’s service to the Tamil Community. Valluvar says in
kural 1028[19]
that one who wants to serve the community cannot waste his energy on time and
season considerations or dignity in the performance of that task. In the course
of his service to Tamil society, Periyar has encountered imprisonment and
insults. Those things never bothered him. He continued his relentless service
till the ripe old age of ninety-four.
Conclusion
Valluvar and
Periyar are two remarkable rationalists the world has ever seen. Tamil people
can legitimately be proud of both of them. We should study and follow the
immortal words of wisdom of Valluvar. Periyar is often referred to as Thanthai
Periyar, which means he is a father-like person. When Valluvar talks about what
a father should do to his son, he says that he should prepare him for a
prominent role in the assembly of the learned (kural - 67[20]). Because of Periyar,
most of the Tamils of the past two generations have had the opportunity for
education and advancement in their lives. So, Periyar, the father-like person,
has done his duty. In kural 70[21], where Valluvar talks
about how a son should reward his father, he says that it is the son’s
responsibility to conduct himself so that others would admire how hard this
man’s father should have worked to groom him like this. So, the Tamil people
owe a debt of gratitude to Periyar and they should live up to his
expectations.
Bibliography
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[1].
Thiruvalluvar is also referred to as Valluvar. His book is referred to as
Thirukkural or simply the Kural (with the uppercase K). The individual poems
are referred to as kural (with the lowercase k).
[2].
Manusmiriti 1:31, Bhagavad – Gita 4:13
[3]. Manusmiriti, 2:213, 9:14, 9:15, 9:16, 9:17, 9:2,
9:3, 9:5, 5: 147, 5:149, 8:299, 5:151.
[5]. Manusmiriti 10:63
[6] . Manusmiriti 5:27
[21]. மகன்தந்தைக்கு ஆற்றும் உதவி இவன்தந்தை
என்நோற்றான் கொல் எனும் சொல். (kural – 70)
Dr. R. Prabhakaran
Bel Air, USA
Abstract:
There have been many sages, saints, and philosophers in various
parts of the world in the past. Most of them had their own superstitious ideas.
They were more concerned about life after death rather than life on earth. They
did not believe in the equality of people. About two thousand years ago, there
was a philosopher by the name of Thiruvalluvar in Tamil Nadu who wrote the book
called Thirukkural. About a thousand years before him, Aryans have migrated to
Tamil Nadu, and during his days, their influence was slowly on the rise.
Thiruvalluvar wrote his book to condemn the Aryan view of life and their
superstitious beliefs. About 1,910 years after Thiruvalluvar, Periyar was born.
During Periyar’s days, the Ariyan influence over the Tamil people had become more
intense. The Tamil society was divided into hundreds of castes. Some sections
of the Tamil people were even considered untouchables. Women were treated as
domestic servants and childbearing machines. There was a total lack of social
justice in society.
Just like Thiruvalluvar,
who condemned the Aryans’ beliefs and practices, Periyar wanted to reform Tamil
society. He studied Thirukkural and found that the ideas in Thirukkural are
compatible with his own ideas. He encouraged the Tamil people to read Thirukkural.
This paper compares the
Aryan view of life and their values against those of the Tamil society during
the days of Thiruvalluvar. The conditions in the Tamil Society during the
nineteenth and twentieth centuries and how Periyar wanted to reform the Tamil society
are also discussed in this paper. The similarities between Thiruvalluvar’s and
Periyar’s ideas are explained. Periyar’s appreciation of Thirukkural and his
efforts to promote Thirukkural are also described in this paper. Finally,
Periyar’s attempts to establish social justice and instill a sense of pride and
self-respect in the minds of Tamil people are discussed in detail.
Keywords:
Ariyan, Thiruvalluvar, Thirukkural, Periyar, Sangam, social
justice, equality, self-respect, rationalism.
Introduction
In the course of human history,
there have been many philosophers, prophets, sages, and saints who have
contributed to the development of philosophical ideas. Most of these great
scholars had a religious bias and were inconsiderate in matters related to social
justice, social equality, and rationalism. For example, despite his
extraordinary ability for dialectical reasoning, Socrates (469 BC – 399 BC)
believed in the infallibility of the Oracle of Delphi, and he never rejected
the Athenian view of religion. Socrates’s ardent disciple Plato (428 BC – 348
BC) was proud of the fact that he was an Athenian and not a barbarian, and he
was happy that he was born as a man instead of being born as a woman. In
ancient Greece, which is considered the cradle of democracy, slavery was an
accepted practice. Aristotle (384 BC – 322 BC) says, “Some should rule, and
others be ruled is a thing not only necessary but expedient. From the hour of
their birth, some are marked out for subjection, others for rule.” So, it is apparent
that social equality was not considered the foundation of democracy by the
ancient Greek philosophers. The Chinese philosopher Confucius (551 BC – 479 BC)
believed that heaven is the author of all virtue, and he considered heaven
itself as a kind of God, and God created the virtue in us. The religious
leaders Mahavira (540 BC – 468 BC) and the Buddha (563 BC – 483 BC) were
concerned more about life after death rather than life on earth.
There have been only very few philosophers who were truly rational
and secular in their thinking. Almost five hundred years after Socrates,
Confucius, and the Buddha, in the state of Tamil Nadu, India, there was an
extraordinary man who was an outstanding philosopher who analyzed almost all
aspects of human life from a rational and secular standpoint and offered
practical guidelines for a purposeful life on earth. Scholars consider his
ideas to be eternally valid and universally acceptable. His name is
Thiruvalluvar[1].
His legacy is his magnum opus called Thirukkural, and it is
considered a veritable guide for the “Art of Living.”
Thiruvalluvar and the Thirukkural
Thiruvalluvar is very well known in
the state of Tamil Nadu, where people of all ages study his book. Many scholars
from various countries have praised Valluvar’s ideas. For example, Professor
Moriz Winternitz (1863-1937), an eminent Austrian orientalist, says, “Valluvar’s
Thirukkural is one of the gems of the world literature. He (Valluvar) stands
above all races, castes, and sects, and what he teaches is general human
morality and wisdom. No wonder that the Kural has been read, studied and highly
praised in the land of its origin for centuries, but also found many admirers
in the west, ever since it has become known.” Dr. Albert Schweitzer (1875 –
1965), the German philosopher, physician, and Nobel laureate admired Valluvar’s
positive view of the world and life as opposed to the “world and life negation”
preached by the religions of India. Leo Tolstoy (1828 – 1910), the famous
Russian novelist, was very impressed by Valluvar’s ideas about non-violence.
Also, Mahatma Gandhi (1869 – 1948) was so fascinated by the Kural that he
wanted to learn the Tamil language so that he could study the original version
of the Kural. Many other scholars and philosophers from various parts of the
world have recognized and admired Valluvar’s profound yet pragmatic view of
human life and the practical guidelines he has offered for a purposeful life. The
Russians are said to have preserved important books of lasting value in the
Kremlin in an indestructible tungsten chamber so that they may outlast even a
nuclear attack and be useful to posterity. The Kural is one of the books in
that chamber. The Kural has been translated into more than forty languages of
the world. The Kural is the most translated non-religious book in the world.
Several authors have written many commentaries in Tamil, English, and other
major languages of the world. There are more than 50 translations of the Kural
in the English language alone.
Despite these
adulations by eminent philosophers and the availability of numerous
translations of the Kural, we know very little factual information about its
author, Valluvar. Most of the biographical information available about Valluvar
is anecdotal. The only thing that we know for certain is that he was born in
the state of Tamil Nadu, which lies in the southeastern part of India. There is
a controversy about his exact place of birth. Some people believe that he was
born in Mylapore, a suburb of Chennai, the capital of Tamil Nadu. Others claim
that he was born in the district of Kanyakumari, which lies in the southern tip
of India.
Just like the
mystery surrounding his place of birth, the year of Valluvar’s birth is also an
unresolved issue. A group of renowned Tamil scholars met in 1921 and decided
that Valluvar should have been born in 31 B.C. The government of the state of
Tamil Nadu has officially recognized that Valluvar was born in 31 B.C. Due to
the uncertainty surrounding his exact year of birth, it is generally believed
that Valluvar was born about 2000 years ago. From the various stories about his
personal life, we infer that Valluvar was married, and his wife’s name was
Vasuki.
Assuming that
Valluvar was born about 2000 years ago, the primary religions in Tamil Nadu and
India during that time were the Vedic religion (the forerunner of modern-day
Hinduism), Jainism, and Buddhism. Although we find some similarities between
the Kural and the three religions, Valluvar differs significantly from them. In
fact, his book is strictly secular. While the focus of the religions is life
after death, Valluvar’s focus is life on earth. His philosophy is based on life
and world affirmation. His message is one of virtue, truth, non-violence, love,
and compassion towards all living beings of the world. His book contains
solutions for the problems we face today and humanity's problems in the future.
Valluvar's Kural stands tall as a beacon light forever guiding humanity.
Aryans and Their Philosophy
According to
historians, Aryan migration into Tamil Nadu began approximately about 1,000 BC.
During that time, the Aryans’ religion was the Vedic religion which was based
on the Vedas and Upanishads. The essential features of the Vedic religion are
as follows:
- The goals of human life are dharma (righteousness,
moral values), artha (prosperity, economic values), kama (pleasure,
love, psychological values), and moksha (liberation,
spiritual values).
- The Lord[2] created
four classes of people: the Brahmin, the Kshatriya, the Vaisya,
and the Sudra, from his mouth, arms, thighs, and feet,
respectively.
- These classes are distinct. The class to
which a person belongs is determined by his birth. Those born to Brahmins are Brahmins;
those born to Kshatriyas are Kshatriyas, and so on. A person
has no way of changing the class to which he belongs. Of these four
classes, the Brahmins were considered the most superior
class. The next three classes are Kshatriyas, Vaisyas, and Sudras.
Each class of people had pre-determined duties. The Brahmins are
the priests. The Kshatriyas are the warriors. The Vaisyas are
businessmen and agriculturists. The only duty assigned to the Sudras was
to serve the other three higher classes of people. In addition to the four
classes, there were people belonging to the fifth class called Panchamas,
and they were considered the lowest class of people, and they were the untouchables.
- The Vedic religion advocates the social
doctrine of four stages of life. It maintains that one should first become
a celibate student, then become a married householder discharging his
duties to his ancestors by begetting sons and to the gods by sacrificing;
then retire with or without his wife to the forest to devote himself to
spiritual contemplation; and finally, become a homeless wandering ascetic
and devote himself to the pursuit of liberation (salvation). These four
stages apply only to the top three classes and not to the Sudras.
- The Aryans prayed to the gods Indra,
Agni, Vayu, and Varuna. During the prayers, it was
customary to make animal sacrifices and eat the sacrificed animal's meat
and consume a liquor known as soma.
- Women were considered fickle, unreliable,
corrupt, and licentious, and therefore it was thought that they should not
have any independence and they should be protected all the time[3].
The Tamil Society During the Days
of Valluvar
The Sangam period
is the period of the history of ancient Tamil Nadu, spanning from 500 BC to 200
AD. This period got its name from the famous Sangam Academy of
poets and scholars who, gathered in the city of Madurai during that period. The
classical literary masterpieces called Ettuthokai and Pattupattu, which
contain Tamil poems written by many scholars, belong to this period, and they
are referred to as Sangam literature. Sangam literature
and the Kural contain valuable information about Tamil society and the life of
Tamils during the Sangam period. Some of the significant facts
about the Tamil society during the days of Valluvar can be summarized as
follows:
- According to the Tamil people of the Sangam period,
the goals of human life are Virtue, Wealth, and Love. Salvation was not
considered a goal to be sought after.
- After the Aryan migration, their influence
in Tamil Nadu was slowly growing. The Aryans successfully influenced some
of the Tamil kings. For example, the Pandia king Muthukudumi
Peruvazhuthi and the Chola King Rajasuyam Vaetta
Perunarkilli of the Chola kingdom performed
elaborate Vedic religious rituals with the help of the Brahmin priests.
Out of the many kings in the Sangam period, only very few
seem to have been positively influenced by the Brahmins.
- Although the Tamil scholars of the Sangam period
were aware of the belief systems and Aryan values, the general public was
not aware of them. But the Tamil society tolerated the Brahmins and
even respected them for their knowledge.
- The concept of class structure by birth
(Varna) was popular only among the Aryans and not with others
in Tamil society. The Tamil society did not have a class structure as
described in Manusmiriti.
- In general, the Tamil people neither adopted
the Aryan values nor opposed them. They were apathetic towards them. However,
the influence of the Aryans gradually grew in Tamil society from 1,000 BC
onwards.
- The Aryans prayed to Indra, Agni, and
other gods of that ilk. They believed in an omnipotent God who created the
universe. The Tamil people did not have the concept of an all-powerful God
who created the universe. Mostly, they worshipped nature. They believed
that there is no God other than their heroic ancestors[4].
The tombstones of warriors were worshipped with reverence. On special
occasions, they prayed to the Tamil God Murugan.
- Women enjoyed a respectable position in
society. Sangam literature is a collection of 2436 poems written by
473 poets; out of them, 30 were women. This shows that women had access to
education during the Sangam period and were considered respectable
members of the household and society.
Valluvar’s Repudiation of the Aryan
Values
A close
examination of the Kural reveals the fact that Valluvar did not approve of the
Aryan values. The following are some examples where Valluvar disagrees with the
Aryan values and philosophy.
- According to Sangam literature
and Tholkappiyam, the goals of human life are virtue, wealth,
and love. Salvation was not considered a goal. Consistent with Sangam literature
and Tholkappiyam and in contradiction to the Aryan
values, Valluvar also considers virtue, wealth, and love the three goals
of human life.
- The Vedic religion has a mixed message about
killing animals. While it emphasizes that non-violence is the duty of all
classes of people, it allows killing animals for sacrificial purposes and
eating the meat of the sacrificed animals[5]. Manusmiriti[6] says
that the meat of an animal can be eaten after it has been killed for
sacrificial purposes. Also, according to Manusmiriti, meat can
be eaten when someone is in dire need of food. Valluvar is critical of the
Vedic religion's stance regarding meat eating. He condemns animal
sacrifice and meat eating.
Not killing and eating the meat of an animal is better
than a thousand sacrificial offerings. (kural
– 259[7])
- In opposition to the Vedic religion’s class
structure (Varna), Valluvar declares that all are equal by birth
(kural – 972). In kural 973, Valluvar mentions that greatness is not
necessarily associated with birth, and in kural 133, he says that one’s
greatness really depends on one’s character.
All human beings are equal by birth, but distinctions
arise only because of the different qualities of their actions. (kural
– 972[8])
Even if considered high by accident of birth, persons
without good character are not necessarily noble; so also, people considered
low by accident of birth are not necessarily low. (kural
– 973[9])
Good character is a sign of greatness, and a lack of
good character is a sign of meanness. (kural – 133[10])
- The concept of the four stages of human life
never gained ground in Tamil society. In Sangam literature, there
is no reference to vanaprastha when, according to the
Aryans, a married man goes to a forest with or without his wife and
contemplates spiritual matters. Tamil literature only mentions the life of
a householder and an ascetic. Valluvar considers one who lives as a
householder with his family is superior to the one who becomes an ascetic
in search of his own salvation. He questions the value of Vanaprastha and
ascetic ways of life.
If one leads a virtuous family life, what else can one
gain by following other ways of life. (kural
– 46[11])
He who leads his family life the right way is superior
to the ascetics who aspire for a better life in the next world.
(kural – 47[12])
The effort of he who guides others to lead a virtuous
life and leading a life that does not deviate from virtue is more of a penance
than the penance of the ascetics.
(kural – 48[13])
- In contradiction to what Manusmiriti says,
Valluvar holds women in high regard, and according to him, the greatness
of family life is determined by a good wife. Valluvar insists that
chastity is a great virtue to be practiced by all women, and they do that
through their own will and determination.
The Tamil Society in the 19th and
20th Centuries
Since the
beginning of Aryan infiltration into Tamil Nadu, the Tamil society has
radically changed in many respects. The Vedic religion has turned into
Hinduism. Thousands of temples have been built in Tamil Nadu for various gods.
Brahmins have successfully brainwashed the Tamil people into believing
the Hindu religion and the multitude of religious rituals. The Tamil people,
who during the Sangam period worshipped nature and a few
deities of their own started praying to a whole host of new pantheon of Hindu
gods, and they have become infatuated with the Hindu religious festivals.
Around the nineteenth century, religion and religious rituals became almost an
obsession of most Tamil people. There were religious rituals to be performed on
several occasions. For example, marriages, certain months during pregnancy,
birth of a child, death, death anniversaries, groundbreaking for a building, and
housewarming were some of the occasions when the religious ceremonies were
performed. Brahmins were the ones who officiated as priests in
the temples and during the religious ceremonies. Brahmins were
rewarded well for their services. Because of their close connection with the
religion, the Brahmins enjoyed a special status in society,
and they were considered a superior class of people.
Due to the
influence of Jainism from 500 BC to 600 AD, Brahmins became
strict vegetarians. Imitating the Brahmins, some members of the
Tamil community also became vegetarians. The vegetarians were considered to
belong to higher castes. The people who did manual work were looked down upon
and were considered lower castes. The people engaged in certain occupations like
washermen, scavengers, barbers, cobblers, and a few others were regarded as the
lowest class and untouchables. These people were not allowed to walk in the
streets surrounding the temples, and they were definitely prohibited from
entering the Hindu temples. The casteless Tamil society of the Sangam period
had become one in which several castes have sprung up, and there was a graded
inequality in the society.
Because the Brahmins were
considered superior, they became entitled to several privileges. They had
access to education while others were denied educational opportunities. As a
result, around the 19th century, the Brahmins, who consisted of
less than 3% of the population of Tamil Nadu, had more than 70% of all
lucrative jobs such as doctors, lawyers, teachers, and other government jobs.
During the Sangam
period, the Tamils were well versed in music and used many indigenous musical
instruments. They also had a variety of dances. Around the 19th century, native
Tamil music was modified as Carnatic music, which the Brahmins promoted.
Most of the songs were in the Telugu language instead of Tamil. The Brahmins also
modified the native dances of Tamil people and called it Bharatanatyam and
concocted a story that it was the dance form codified by the mythical rishi
(sage) Bharatha. During the 19th century, the classical language Tamil which
has a rich and robust collection of literature, was losing its purity because
of the influence of Sanskrit. Many Sanskrit words replaced the Tamil words.
Many writers and speakers routinely substituted Sanskrit words for Tamil words.
Even some of the names of the cities and towns were replaced by their Sanskrit
equivalents.
Thanthai Periyar
During the 19th
century, when Tamil society was undergoing significant detrimental changes to
its pride and prestige, the social reformer and activist Thanthai Periyar was
born to Vankatappa and Chinna Thayammal on 17 September 1879. Thanthai
Periyar’s given name was Erode Venkatappa Ramasamy. He was conferred the title
of Periyar in 1938 at the Conference of the Progressive Women’s Association.
The term “Periyar” means “Respected One” or “Elder”. After 1938, he was always
referred to as Periyar. He was also affectionately called Thanthai Periyar by
his followers. The Tamil word “Thanthai” means a “respected father-like
person.” Periyar attended elementary school for five years. At the age of
twelve, he joined his father in their family business. During his teenage
years, he used to attend religious discourses at his house. Those discourses
were organized by his parents and conducted by the Brahmin pundits.
Periyar found several contradictions and superstitious ideas in the religious
stories narrated by the Brahmin pundits.
Later in 1904, Periyar had a disagreement with his father, and he
left his home and traveled to North India. During his travel, he reached Kaasi,
the city of the holy temple of Lord Shiva. He found the so-called
holy river, the Ganges, was filthy, and dead bodies were floating on it. One
day, he had nothing to eat, and he was famished. He found a place where free
food was given to Brahmins. He wore a thread across his chest like
the Brahmins and entered the place where food was served.
Although he had the thread across his chest like the Brahmins, he
also had a mustache which was against the Brahmins’ customs. The
people serving food immediately found out he was not a Brahmin, and
they refused to serve him food and kicked him out. Because of his excruciating
hunger, he ended up eating the leftover food thrown in the street. The place
that was serving the food was a charity organized by a non-Brahmin. But
at that place, Periyar, a non-Brahmin, was not served food, whereas
the Brahmins enjoyed the non-Brahmin’s hospitality!
The discrimination and insult that he experienced dealt a blow to Periyar’s
regard for Hinduism. That incident created a deep hatred in the mind of Periyar
against the Brahminical practices and a disbelief in the
innumerable gods revered by the Brahmins. Periyar decided to fight
against the dominance of the Brahmins over the non-Brahmins in
every walk of life.
The incident at
Kaasi convinced Periyar that Indian society, particularly Tamil society, was
utterly lacking in social justice. He realized that the Brahmins had
undue influence and power, and they were dominating all facets of Tamil
society. He knew that the power of the Brahmins came from the
Hindu religion. He wanted to abolish the caste system and the practice of
untouchability and transform a society in which there was no caste-based
discrimination and all were treated equally.
In the town of Vaikom in the neighboring state of Kerala, the
people belonging to certain lower castes were not allowed to walk on the
streets surrounding the temple. Periyar was invited to take up the leadership
in the protest against such prohibition. He led an agitation defying such a ban
and was sentenced to undergo imprisonment. Periyar’s courageous efforts put an
end to the discrimination at Vaikom, and he was conferred the title of ‘Hero of
Vaikom’. During this time, Periyar was the President of the Tamil Nadu Congress
Committee. He has been trying to get the Congress Party to approve the Communal
Reservation in Government jobs and education for the non-Brahmins to
eliminate discrimination against them. But his efforts for establishing
Communal Representation were defeated by the Brahmin-dominated
Congress Party. After that, he quit the Congress Party and founded the
Self-Respect Movement. With Periyar’s help and support, the Communal
Reservation scheme was implemented by the Justice Party. Subsequently, in 1944
the Justice Party was changed to Dravidar Kazhagam, and Periyar
presided over Dravidar Kazagam for the rest of his life.
In addition to fighting for social justice, Periyar was also
concerned about how women were treated in Tamil Nadu. Till the first half of
the 20th century, child marriages were common in India. In fact, the Brahmins claimed
that according to their religious books, it was a sin to conduct the marriage
of a daughter after she attained puberty. According to the Brahmins,
child marriage was the right thing to do. Periyar strongly condemned the
practice of child marriages. Also, widow remarriages were completely unheard of
in Tamil society. Periyar conducted the marriage of his niece, who had become a
widow at the young age of nine. Till 1956, women did not have the right to
inherit properties from their parents or their deceased husbands. Young girls
were not educated once they reached puberty. Periyar argued in favor of
education for women. He claimed that Tamil society treated women as sex slaves,
domestic servants, and childbearing machines. He strongly advocated husbands
and wives to adopt birth control. Periyar wanted girls and women to get
educated and be treated as equals to their male counterparts. He insisted that
women should have equal opportunities for education and employment. He
criticized the hypocrisy of chastity for women and argued that it should either
also apply to men or not at all for both genders. He was in favor of women
taking jobs in the police departments and the army.
Throughout his
life, Periyar was a warrior fighting for social justice. Periyar insisted that
the non-Brahmins should have self-respect and should not consider
themselves inferior to anyone else. Periyar also told his followers to analyze
everything using a rational approach. Self-respect and rationalism were
Periyar's weapons in the fight for women's rights and social justice. He
traveled countless miles and delivered thousands of lectures in every nook and
corner of Tamil Nadu, promoting rationalism and self-respect among the Tamils.
Periyar was
critical of the epics Ramayana and Mahabharata and other religious texts. He
was fond of Thirukkural, and he considered that as the only book worth reading.
He found that Thirukkural echoes his own views on many issues.
Periyar and Thirukkural
Thirukkural was
written approximately about 2000 years ago. It has been quoted extensively in
literary works like Silappadhikaram and Manimekalai,
which came about two centuries later. Around the sixth century, when devotional
literature came into the Tamil literary scene, Thirukkural took a backstage.
Around the eleventh century, Thruvalluvamaalai was written in
praise of Thirukkural. Thiruvalluvamaalai consists of
fifty-five short poems. The poets whose names appear in Thiruvalluvamaalai
did not live during the eleventh century. Actually, those poets belonged to
the Sangam period (500 BC – 200 AD). Because those poets were
well known, somebody might have used their names and wrote those poems to
praise Thirukkural. After Thiruvalluvamaalai, ten famous scholars
wrote their commentaries on Thirukkural. The most famous of those commentators
was Parimelazhagar, who wrote his commentary on Thirukkural during the
fourteenth century. Thirukkural was printed for the first time in 1812. Rev. G.
U. Pope published his English translation of Thirukkural in 1886. Subsequently,
many commentaries in Tamil, English, and other languages appeared.
Despite the
translations, commentaries, and printed editions, as late as the middle of the
twentieth century, Thirukkural was still only in the parlor of the pundits.
Tamil scholars considered Thirukkural as just a book in Tamil literarature.
Thirukkural is not just a book in Tamil literature. It deals with virtue, love,
compassion, charity, friendship, politics, leadership, management, economics,
and human psychology. In fact, it deals with all facets of human life and
serves as a true guide for humanity. Periyar made a detailed study of
Thirukkural. He found that Thirukkural contains ideas that are very similar to
his own. He recognized the greatness of Thirukkural and its usefulness to Tamil
society, and he decided to bring it out from the pundits’ parlor to the public
square.
Periyar
was always against class and caste systems which discriminated against the
people by their birth. He was also highly critical of male dominance in Tamil
society and how women were treated. According to him, all are equal by birth.
He found a kindred spirit in Valluvar. Valluvar expresses the same idea in
kural 972. In kural 973, Valluvar mentions that greatness is not necessarily
associated with birth, and in kural 133, he says that one’s greatness really
depends on his character. From kurals 972, 973, and 133, we see that Valluvar
and Periyar are in complete agreement.
According to
Periyar, people should use rational thinking and avoid superstations.
Periyar said, “No matter what
anyone says, don't believe it. Use your intellect and rational thinking ability
and analyze it and accept it if it seems right to you; if not, do not accept
it. Even if I say something, examine it, and accept it only if it seems right
to you.” In the following kural, we see that Valluvar and Periyar are again in
complete agreement.
To discern the real truth in whatsoever is heard from whomsoever
is real wisdom.
(Kural - 423[14])
Periyar did not
believe in God or any such supernatural power. To him, one should work hard in
order to be successful in life. We find similar ideas in the Kural regarding
the importance of hard work for success in life.
Persistent hard work will bring about good fortune, and
indolence will bring about poverty. (kural
– 616[15])
Even if gods cannot help you, your hard work will undoubtedly be
appropriately rewarded. (kural – 619[16])
One should not feel disheartened when a task seems impossible;
persistent efforts will lead to greatness. (kural – 611[17])
People who work
hard relentlessly will overcome the so-called “fate”. (kural
– 620[18])
Periyar
recognized that Valluvar’s Kural contains ideas that are very close to his
ideas. He also realized that although the Kural had valuable and essential
ideas, it had not reached the public at large. He decided to promote the Kural.
As a first step, in 1929, he printed the Kural and sold it for a small price of
eight annas (eight annas would have been the equivalent of a few cents) so that
most of the people could easily afford to buy the book. Later he sold the
pocket edition of the Kural for six annas, and in 1949 he sold the same for
five annas. In 1949 he organized and conducted a very successful two-day
conference on Thirukkural. That was the first Thirukkural Conference that was
ever held anywhere in the world. Several leading Tamil scholars participated in
the Conference, and the Conference was a great success. After that, Periyar
routinely continued to mention the Kural in his speeches and writings. Some of
Periyar's comments about the Kural are as follows:
- The art, culture, morals, ethics, etc., of
the Aryans were totally different from the art, culture, morals, norms,
etc. of the Tamils. Thirukkural was specially written to expose their
differences.
- Thirukkural was written to repudiate Aryan
principles and their way of life.
- The Buddha rejected and refuted the Aryan
religion and its rituals. Thirukkural is doing precisely the same thing as
what the Buddha did.
- Thirukkural can be of great use in our
lives.
- There are no superstitious ideas in
Thirukkural.
- Those who study Thirukkural will definitely
gain self-respect.
- No one, including Muslims and Christians,
will refute the ideas in Thirukural.
- If someone asks you, "What Is your
religion?" you say that your religion is Thirukkural. If someone asks
you, "What is your code of conduct?" you say that your code of
conduct is Thirukkural.
- Thirukkural is the perfect medicine for
Aryan hypocrisy. Thirukkural is a book that repudiates Manusmiriti.
- You can take what you want from Thirukkural
and ignore the ideas you don't want.
- Thiruvalluvar is an ideal socialist.
- Ideas needed for the welfare of the people
are in abundance in Thirukkural.
- Thirukkural is a shield for us in the fight
against Brahminism and the Brahmins'
superstitious beliefs.
Thanks to
Periyar’s leadership after 1950, there was a remarkable resurgence in the
interest in Thirukkural among the Tamil society. The credit also goes to Dravidar
Kazhagam and Dravida Munnetra Kazhagam.
Thiruvalluvar and Thanthai Periyar
Thiruvalluvar
wrote the Kural in order to condemn and refute the Brahminic beliefs,
rituals, and superstitions. Recently, some people have started a campaign to
belittle the greatness of Thirukkural by falsely claiming that the Kural is an
abridgement of Sastras. The Sastras espouse the
Vedic religious beliefs, and Valluvar’s Kural directly opposes Vedic beliefs.
Valluvar’s concept of virtue is the same irrespective of their birth status
whereas, the Aryan Sastras’ concept of dharma depends on the
class to which one belongs. They also state that Valluvar’s kurals in the
section on Wealth are based on Athasastra. They fail to recognize
that Arthasatra favors “the end justifying the means” whereas,
the Kural is in favor of “means justifying the end.” Another false and absurd
claim by these Brahmin zealots is that the Section on Love in
the Kural is based on Kamasutra. There could be nothing farther
from the truth. Kamasutra is a guide to covet another man’s
wife and it contains explicit details of sexual intercourse between a man and a
woman like a pornographic manual. Valluvar found that the Aryan values and
beliefs were contrary to Tamil culture, and he wanted the Tamils to be aware of
it, and that is why he wrote the Kural. The Kural is definitely not an abridgement
of Sastras.
Like Valluvar,
Periyar also could not accept Brahminism and its beliefs.
Periyar found that the Vedic religion and its successor Hinduism were
responsible for the Brahmin domination, caste system, and
other social injustices. He also realized that Tamil people were docile and had
no self-respect and accepted the Brahmins' claim for
superiority. Periyar was indignant at the state of affairs in Tamil Nadu and
started his Self-Respect movement. He fought for communal representation,
women’s rights, abolition of the caste system, and other social justice issues.
Both Periyar and
Valluvar fought against the Brahminic culture, religion,
rituals, and superstitions. Valluvar did not have an organization behind him to
support and propagate his messages. But Periyar had his party, Dravidar
Kazhagam extending its wholehearted and unstinting support for his
plans and programs. Periyar was able to bring about permanent and irrevocable
changes in Tamil society. With his ideas of self-respect and rationalism, he
has started a renaissance in Tamil society.
There is a kural
that aptly describes Periyar’s service to the Tamil Community. Valluvar says in
kural 1028[19]
that one who wants to serve the community cannot waste his energy on time and
season considerations or dignity in the performance of that task. In the course
of his service to Tamil society, Periyar has encountered imprisonment and
insults. Those things never bothered him. He continued his relentless service
till the ripe old age of ninety-four.
Conclusion
Valluvar and
Periyar are two remarkable rationalists the world has ever seen. Tamil people
can legitimately be proud of both of them. We should study and follow the
immortal words of wisdom of Valluvar. Periyar is often referred to as Thanthai
Periyar, which means he is a father-like person. When Valluvar talks about what
a father should do to his son, he says that he should prepare him for a
prominent role in the assembly of the learned (kural - 67[20]). Because of Periyar,
most of the Tamils of the past two generations have had the opportunity for
education and advancement in their lives. So, Periyar, the father-like person,
has done his duty. In kural 70[21], where Valluvar talks
about how a son should reward his father, he says that it is the son’s
responsibility to conduct himself so that others would admire how hard this
man’s father should have worked to groom him like this. So, the Tamil people
owe a debt of gratitude to Periyar and they should live up to his
expectations.
Bibliography
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[1].
Thiruvalluvar is also referred to as Valluvar. His book is referred to as
Thirukkural or simply the Kural (with the uppercase K). The individual poems
are referred to as kural (with the lowercase k).
[2].
Manusmiriti 1:31, Bhagavad – Gita 4:13
[3]. Manusmiriti, 2:213, 9:14, 9:15, 9:16, 9:17, 9:2,
9:3, 9:5, 5: 147, 5:149, 8:299, 5:151.
[5]. Manusmiriti 10:63
[6] . Manusmiriti 5:27
[21]. மகன்தந்தைக்கு ஆற்றும் உதவி இவன்தந்தை
என்நோற்றான் கொல் எனும் சொல். (kural – 70)
Dr. R. Prabhakaran
Bel Air, USA
Abstract:
There have been many sages, saints, and philosophers in various
parts of the world in the past. Most of them had their own superstitious ideas.
They were more concerned about life after death rather than life on earth. They
did not believe in the equality of people. About two thousand years ago, there
was a philosopher by the name of Thiruvalluvar in Tamil Nadu who wrote the book
called Thirukkural. About a thousand years before him, Aryans have migrated to
Tamil Nadu, and during his days, their influence was slowly on the rise.
Thiruvalluvar wrote his book to condemn the Aryan view of life and their
superstitious beliefs. About 1,910 years after Thiruvalluvar, Periyar was born.
During Periyar’s days, the Ariyan influence over the Tamil people had become more
intense. The Tamil society was divided into hundreds of castes. Some sections
of the Tamil people were even considered untouchables. Women were treated as
domestic servants and childbearing machines. There was a total lack of social
justice in society.
Just like Thiruvalluvar,
who condemned the Aryans’ beliefs and practices, Periyar wanted to reform Tamil
society. He studied Thirukkural and found that the ideas in Thirukkural are
compatible with his own ideas. He encouraged the Tamil people to read Thirukkural.
This paper compares the
Aryan view of life and their values against those of the Tamil society during
the days of Thiruvalluvar. The conditions in the Tamil Society during the
nineteenth and twentieth centuries and how Periyar wanted to reform the Tamil society
are also discussed in this paper. The similarities between Thiruvalluvar’s and
Periyar’s ideas are explained. Periyar’s appreciation of Thirukkural and his
efforts to promote Thirukkural are also described in this paper. Finally,
Periyar’s attempts to establish social justice and instill a sense of pride and
self-respect in the minds of Tamil people are discussed in detail.
Keywords:
Ariyan, Thiruvalluvar, Thirukkural, Periyar, Sangam, social
justice, equality, self-respect, rationalism.
Introduction
In the course of human history,
there have been many philosophers, prophets, sages, and saints who have
contributed to the development of philosophical ideas. Most of these great
scholars had a religious bias and were inconsiderate in matters related to social
justice, social equality, and rationalism. For example, despite his
extraordinary ability for dialectical reasoning, Socrates (469 BC – 399 BC)
believed in the infallibility of the Oracle of Delphi, and he never rejected
the Athenian view of religion. Socrates’s ardent disciple Plato (428 BC – 348
BC) was proud of the fact that he was an Athenian and not a barbarian, and he
was happy that he was born as a man instead of being born as a woman. In
ancient Greece, which is considered the cradle of democracy, slavery was an
accepted practice. Aristotle (384 BC – 322 BC) says, “Some should rule, and
others be ruled is a thing not only necessary but expedient. From the hour of
their birth, some are marked out for subjection, others for rule.” So, it is apparent
that social equality was not considered the foundation of democracy by the
ancient Greek philosophers. The Chinese philosopher Confucius (551 BC – 479 BC)
believed that heaven is the author of all virtue, and he considered heaven
itself as a kind of God, and God created the virtue in us. The religious
leaders Mahavira (540 BC – 468 BC) and the Buddha (563 BC – 483 BC) were
concerned more about life after death rather than life on earth.
There have been only very few philosophers who were truly rational
and secular in their thinking. Almost five hundred years after Socrates,
Confucius, and the Buddha, in the state of Tamil Nadu, India, there was an
extraordinary man who was an outstanding philosopher who analyzed almost all
aspects of human life from a rational and secular standpoint and offered
practical guidelines for a purposeful life on earth. Scholars consider his
ideas to be eternally valid and universally acceptable. His name is
Thiruvalluvar[1].
His legacy is his magnum opus called Thirukkural, and it is
considered a veritable guide for the “Art of Living.”
Thiruvalluvar and the Thirukkural
Thiruvalluvar is very well known in
the state of Tamil Nadu, where people of all ages study his book. Many scholars
from various countries have praised Valluvar’s ideas. For example, Professor
Moriz Winternitz (1863-1937), an eminent Austrian orientalist, says, “Valluvar’s
Thirukkural is one of the gems of the world literature. He (Valluvar) stands
above all races, castes, and sects, and what he teaches is general human
morality and wisdom. No wonder that the Kural has been read, studied and highly
praised in the land of its origin for centuries, but also found many admirers
in the west, ever since it has become known.” Dr. Albert Schweitzer (1875 –
1965), the German philosopher, physician, and Nobel laureate admired Valluvar’s
positive view of the world and life as opposed to the “world and life negation”
preached by the religions of India. Leo Tolstoy (1828 – 1910), the famous
Russian novelist, was very impressed by Valluvar’s ideas about non-violence.
Also, Mahatma Gandhi (1869 – 1948) was so fascinated by the Kural that he
wanted to learn the Tamil language so that he could study the original version
of the Kural. Many other scholars and philosophers from various parts of the
world have recognized and admired Valluvar’s profound yet pragmatic view of
human life and the practical guidelines he has offered for a purposeful life. The
Russians are said to have preserved important books of lasting value in the
Kremlin in an indestructible tungsten chamber so that they may outlast even a
nuclear attack and be useful to posterity. The Kural is one of the books in
that chamber. The Kural has been translated into more than forty languages of
the world. The Kural is the most translated non-religious book in the world.
Several authors have written many commentaries in Tamil, English, and other
major languages of the world. There are more than 50 translations of the Kural
in the English language alone.
Despite these
adulations by eminent philosophers and the availability of numerous
translations of the Kural, we know very little factual information about its
author, Valluvar. Most of the biographical information available about Valluvar
is anecdotal. The only thing that we know for certain is that he was born in
the state of Tamil Nadu, which lies in the southeastern part of India. There is
a controversy about his exact place of birth. Some people believe that he was
born in Mylapore, a suburb of Chennai, the capital of Tamil Nadu. Others claim
that he was born in the district of Kanyakumari, which lies in the southern tip
of India.
Just like the
mystery surrounding his place of birth, the year of Valluvar’s birth is also an
unresolved issue. A group of renowned Tamil scholars met in 1921 and decided
that Valluvar should have been born in 31 B.C. The government of the state of
Tamil Nadu has officially recognized that Valluvar was born in 31 B.C. Due to
the uncertainty surrounding his exact year of birth, it is generally believed
that Valluvar was born about 2000 years ago. From the various stories about his
personal life, we infer that Valluvar was married, and his wife’s name was
Vasuki.
Assuming that
Valluvar was born about 2000 years ago, the primary religions in Tamil Nadu and
India during that time were the Vedic religion (the forerunner of modern-day
Hinduism), Jainism, and Buddhism. Although we find some similarities between
the Kural and the three religions, Valluvar differs significantly from them. In
fact, his book is strictly secular. While the focus of the religions is life
after death, Valluvar’s focus is life on earth. His philosophy is based on life
and world affirmation. His message is one of virtue, truth, non-violence, love,
and compassion towards all living beings of the world. His book contains
solutions for the problems we face today and humanity's problems in the future.
Valluvar's Kural stands tall as a beacon light forever guiding humanity.
Aryans and Their Philosophy
According to
historians, Aryan migration into Tamil Nadu began approximately about 1,000 BC.
During that time, the Aryans’ religion was the Vedic religion which was based
on the Vedas and Upanishads. The essential features of the Vedic religion are
as follows:
- The goals of human life are dharma (righteousness,
moral values), artha (prosperity, economic values), kama (pleasure,
love, psychological values), and moksha (liberation,
spiritual values).
- The Lord[2] created
four classes of people: the Brahmin, the Kshatriya, the Vaisya,
and the Sudra, from his mouth, arms, thighs, and feet,
respectively.
- These classes are distinct. The class to
which a person belongs is determined by his birth. Those born to Brahmins are Brahmins;
those born to Kshatriyas are Kshatriyas, and so on. A person
has no way of changing the class to which he belongs. Of these four
classes, the Brahmins were considered the most superior
class. The next three classes are Kshatriyas, Vaisyas, and Sudras.
Each class of people had pre-determined duties. The Brahmins are
the priests. The Kshatriyas are the warriors. The Vaisyas are
businessmen and agriculturists. The only duty assigned to the Sudras was
to serve the other three higher classes of people. In addition to the four
classes, there were people belonging to the fifth class called Panchamas,
and they were considered the lowest class of people, and they were the untouchables.
- The Vedic religion advocates the social
doctrine of four stages of life. It maintains that one should first become
a celibate student, then become a married householder discharging his
duties to his ancestors by begetting sons and to the gods by sacrificing;
then retire with or without his wife to the forest to devote himself to
spiritual contemplation; and finally, become a homeless wandering ascetic
and devote himself to the pursuit of liberation (salvation). These four
stages apply only to the top three classes and not to the Sudras.
- The Aryans prayed to the gods Indra,
Agni, Vayu, and Varuna. During the prayers, it was
customary to make animal sacrifices and eat the sacrificed animal's meat
and consume a liquor known as soma.
- Women were considered fickle, unreliable,
corrupt, and licentious, and therefore it was thought that they should not
have any independence and they should be protected all the time[3].
The Tamil Society During the Days
of Valluvar
The Sangam period
is the period of the history of ancient Tamil Nadu, spanning from 500 BC to 200
AD. This period got its name from the famous Sangam Academy of
poets and scholars who, gathered in the city of Madurai during that period. The
classical literary masterpieces called Ettuthokai and Pattupattu, which
contain Tamil poems written by many scholars, belong to this period, and they
are referred to as Sangam literature. Sangam literature
and the Kural contain valuable information about Tamil society and the life of
Tamils during the Sangam period. Some of the significant facts
about the Tamil society during the days of Valluvar can be summarized as
follows:
- According to the Tamil people of the Sangam period,
the goals of human life are Virtue, Wealth, and Love. Salvation was not
considered a goal to be sought after.
- After the Aryan migration, their influence
in Tamil Nadu was slowly growing. The Aryans successfully influenced some
of the Tamil kings. For example, the Pandia king Muthukudumi
Peruvazhuthi and the Chola King Rajasuyam Vaetta
Perunarkilli of the Chola kingdom performed
elaborate Vedic religious rituals with the help of the Brahmin priests.
Out of the many kings in the Sangam period, only very few
seem to have been positively influenced by the Brahmins.
- Although the Tamil scholars of the Sangam period
were aware of the belief systems and Aryan values, the general public was
not aware of them. But the Tamil society tolerated the Brahmins and
even respected them for their knowledge.
- The concept of class structure by birth
(Varna) was popular only among the Aryans and not with others
in Tamil society. The Tamil society did not have a class structure as
described in Manusmiriti.
- In general, the Tamil people neither adopted
the Aryan values nor opposed them. They were apathetic towards them. However,
the influence of the Aryans gradually grew in Tamil society from 1,000 BC
onwards.
- The Aryans prayed to Indra, Agni, and
other gods of that ilk. They believed in an omnipotent God who created the
universe. The Tamil people did not have the concept of an all-powerful God
who created the universe. Mostly, they worshipped nature. They believed
that there is no God other than their heroic ancestors[4].
The tombstones of warriors were worshipped with reverence. On special
occasions, they prayed to the Tamil God Murugan.
- Women enjoyed a respectable position in
society. Sangam literature is a collection of 2436 poems written by
473 poets; out of them, 30 were women. This shows that women had access to
education during the Sangam period and were considered respectable
members of the household and society.
Valluvar’s Repudiation of the Aryan
Values
A close
examination of the Kural reveals the fact that Valluvar did not approve of the
Aryan values. The following are some examples where Valluvar disagrees with the
Aryan values and philosophy.
- According to Sangam literature
and Tholkappiyam, the goals of human life are virtue, wealth,
and love. Salvation was not considered a goal. Consistent with Sangam literature
and Tholkappiyam and in contradiction to the Aryan
values, Valluvar also considers virtue, wealth, and love the three goals
of human life.
- The Vedic religion has a mixed message about
killing animals. While it emphasizes that non-violence is the duty of all
classes of people, it allows killing animals for sacrificial purposes and
eating the meat of the sacrificed animals[5]. Manusmiriti[6] says
that the meat of an animal can be eaten after it has been killed for
sacrificial purposes. Also, according to Manusmiriti, meat can
be eaten when someone is in dire need of food. Valluvar is critical of the
Vedic religion's stance regarding meat eating. He condemns animal
sacrifice and meat eating.
Not killing and eating the meat of an animal is better
than a thousand sacrificial offerings. (kural
– 259[7])
- In opposition to the Vedic religion’s class
structure (Varna), Valluvar declares that all are equal by birth
(kural – 972). In kural 973, Valluvar mentions that greatness is not
necessarily associated with birth, and in kural 133, he says that one’s
greatness really depends on one’s character.
All human beings are equal by birth, but distinctions
arise only because of the different qualities of their actions. (kural
– 972[8])
Even if considered high by accident of birth, persons
without good character are not necessarily noble; so also, people considered
low by accident of birth are not necessarily low. (kural
– 973[9])
Good character is a sign of greatness, and a lack of
good character is a sign of meanness. (kural – 133[10])
- The concept of the four stages of human life
never gained ground in Tamil society. In Sangam literature, there
is no reference to vanaprastha when, according to the
Aryans, a married man goes to a forest with or without his wife and
contemplates spiritual matters. Tamil literature only mentions the life of
a householder and an ascetic. Valluvar considers one who lives as a
householder with his family is superior to the one who becomes an ascetic
in search of his own salvation. He questions the value of Vanaprastha and
ascetic ways of life.
If one leads a virtuous family life, what else can one
gain by following other ways of life. (kural
– 46[11])
He who leads his family life the right way is superior
to the ascetics who aspire for a better life in the next world.
(kural – 47[12])
The effort of he who guides others to lead a virtuous
life and leading a life that does not deviate from virtue is more of a penance
than the penance of the ascetics.
(kural – 48[13])
- In contradiction to what Manusmiriti says,
Valluvar holds women in high regard, and according to him, the greatness
of family life is determined by a good wife. Valluvar insists that
chastity is a great virtue to be practiced by all women, and they do that
through their own will and determination.
The Tamil Society in the 19th and
20th Centuries
Since the
beginning of Aryan infiltration into Tamil Nadu, the Tamil society has
radically changed in many respects. The Vedic religion has turned into
Hinduism. Thousands of temples have been built in Tamil Nadu for various gods.
Brahmins have successfully brainwashed the Tamil people into believing
the Hindu religion and the multitude of religious rituals. The Tamil people,
who during the Sangam period worshipped nature and a few
deities of their own started praying to a whole host of new pantheon of Hindu
gods, and they have become infatuated with the Hindu religious festivals.
Around the nineteenth century, religion and religious rituals became almost an
obsession of most Tamil people. There were religious rituals to be performed on
several occasions. For example, marriages, certain months during pregnancy,
birth of a child, death, death anniversaries, groundbreaking for a building, and
housewarming were some of the occasions when the religious ceremonies were
performed. Brahmins were the ones who officiated as priests in
the temples and during the religious ceremonies. Brahmins were
rewarded well for their services. Because of their close connection with the
religion, the Brahmins enjoyed a special status in society,
and they were considered a superior class of people.
Due to the
influence of Jainism from 500 BC to 600 AD, Brahmins became
strict vegetarians. Imitating the Brahmins, some members of the
Tamil community also became vegetarians. The vegetarians were considered to
belong to higher castes. The people who did manual work were looked down upon
and were considered lower castes. The people engaged in certain occupations like
washermen, scavengers, barbers, cobblers, and a few others were regarded as the
lowest class and untouchables. These people were not allowed to walk in the
streets surrounding the temples, and they were definitely prohibited from
entering the Hindu temples. The casteless Tamil society of the Sangam period
had become one in which several castes have sprung up, and there was a graded
inequality in the society.
Because the Brahmins were
considered superior, they became entitled to several privileges. They had
access to education while others were denied educational opportunities. As a
result, around the 19th century, the Brahmins, who consisted of
less than 3% of the population of Tamil Nadu, had more than 70% of all
lucrative jobs such as doctors, lawyers, teachers, and other government jobs.
During the Sangam
period, the Tamils were well versed in music and used many indigenous musical
instruments. They also had a variety of dances. Around the 19th century, native
Tamil music was modified as Carnatic music, which the Brahmins promoted.
Most of the songs were in the Telugu language instead of Tamil. The Brahmins also
modified the native dances of Tamil people and called it Bharatanatyam and
concocted a story that it was the dance form codified by the mythical rishi
(sage) Bharatha. During the 19th century, the classical language Tamil which
has a rich and robust collection of literature, was losing its purity because
of the influence of Sanskrit. Many Sanskrit words replaced the Tamil words.
Many writers and speakers routinely substituted Sanskrit words for Tamil words.
Even some of the names of the cities and towns were replaced by their Sanskrit
equivalents.
Thanthai Periyar
During the 19th
century, when Tamil society was undergoing significant detrimental changes to
its pride and prestige, the social reformer and activist Thanthai Periyar was
born to Vankatappa and Chinna Thayammal on 17 September 1879. Thanthai
Periyar’s given name was Erode Venkatappa Ramasamy. He was conferred the title
of Periyar in 1938 at the Conference of the Progressive Women’s Association.
The term “Periyar” means “Respected One” or “Elder”. After 1938, he was always
referred to as Periyar. He was also affectionately called Thanthai Periyar by
his followers. The Tamil word “Thanthai” means a “respected father-like
person.” Periyar attended elementary school for five years. At the age of
twelve, he joined his father in their family business. During his teenage
years, he used to attend religious discourses at his house. Those discourses
were organized by his parents and conducted by the Brahmin pundits.
Periyar found several contradictions and superstitious ideas in the religious
stories narrated by the Brahmin pundits.
Later in 1904, Periyar had a disagreement with his father, and he
left his home and traveled to North India. During his travel, he reached Kaasi,
the city of the holy temple of Lord Shiva. He found the so-called
holy river, the Ganges, was filthy, and dead bodies were floating on it. One
day, he had nothing to eat, and he was famished. He found a place where free
food was given to Brahmins. He wore a thread across his chest like
the Brahmins and entered the place where food was served.
Although he had the thread across his chest like the Brahmins, he
also had a mustache which was against the Brahmins’ customs. The
people serving food immediately found out he was not a Brahmin, and
they refused to serve him food and kicked him out. Because of his excruciating
hunger, he ended up eating the leftover food thrown in the street. The place
that was serving the food was a charity organized by a non-Brahmin. But
at that place, Periyar, a non-Brahmin, was not served food, whereas
the Brahmins enjoyed the non-Brahmin’s hospitality!
The discrimination and insult that he experienced dealt a blow to Periyar’s
regard for Hinduism. That incident created a deep hatred in the mind of Periyar
against the Brahminical practices and a disbelief in the
innumerable gods revered by the Brahmins. Periyar decided to fight
against the dominance of the Brahmins over the non-Brahmins in
every walk of life.
The incident at
Kaasi convinced Periyar that Indian society, particularly Tamil society, was
utterly lacking in social justice. He realized that the Brahmins had
undue influence and power, and they were dominating all facets of Tamil
society. He knew that the power of the Brahmins came from the
Hindu religion. He wanted to abolish the caste system and the practice of
untouchability and transform a society in which there was no caste-based
discrimination and all were treated equally.
In the town of Vaikom in the neighboring state of Kerala, the
people belonging to certain lower castes were not allowed to walk on the
streets surrounding the temple. Periyar was invited to take up the leadership
in the protest against such prohibition. He led an agitation defying such a ban
and was sentenced to undergo imprisonment. Periyar’s courageous efforts put an
end to the discrimination at Vaikom, and he was conferred the title of ‘Hero of
Vaikom’. During this time, Periyar was the President of the Tamil Nadu Congress
Committee. He has been trying to get the Congress Party to approve the Communal
Reservation in Government jobs and education for the non-Brahmins to
eliminate discrimination against them. But his efforts for establishing
Communal Representation were defeated by the Brahmin-dominated
Congress Party. After that, he quit the Congress Party and founded the
Self-Respect Movement. With Periyar’s help and support, the Communal
Reservation scheme was implemented by the Justice Party. Subsequently, in 1944
the Justice Party was changed to Dravidar Kazhagam, and Periyar
presided over Dravidar Kazagam for the rest of his life.
In addition to fighting for social justice, Periyar was also
concerned about how women were treated in Tamil Nadu. Till the first half of
the 20th century, child marriages were common in India. In fact, the Brahmins claimed
that according to their religious books, it was a sin to conduct the marriage
of a daughter after she attained puberty. According to the Brahmins,
child marriage was the right thing to do. Periyar strongly condemned the
practice of child marriages. Also, widow remarriages were completely unheard of
in Tamil society. Periyar conducted the marriage of his niece, who had become a
widow at the young age of nine. Till 1956, women did not have the right to
inherit properties from their parents or their deceased husbands. Young girls
were not educated once they reached puberty. Periyar argued in favor of
education for women. He claimed that Tamil society treated women as sex slaves,
domestic servants, and childbearing machines. He strongly advocated husbands
and wives to adopt birth control. Periyar wanted girls and women to get
educated and be treated as equals to their male counterparts. He insisted that
women should have equal opportunities for education and employment. He
criticized the hypocrisy of chastity for women and argued that it should either
also apply to men or not at all for both genders. He was in favor of women
taking jobs in the police departments and the army.
Throughout his
life, Periyar was a warrior fighting for social justice. Periyar insisted that
the non-Brahmins should have self-respect and should not consider
themselves inferior to anyone else. Periyar also told his followers to analyze
everything using a rational approach. Self-respect and rationalism were
Periyar's weapons in the fight for women's rights and social justice. He
traveled countless miles and delivered thousands of lectures in every nook and
corner of Tamil Nadu, promoting rationalism and self-respect among the Tamils.
Periyar was
critical of the epics Ramayana and Mahabharata and other religious texts. He
was fond of Thirukkural, and he considered that as the only book worth reading.
He found that Thirukkural echoes his own views on many issues.
Periyar and Thirukkural
Thirukkural was
written approximately about 2000 years ago. It has been quoted extensively in
literary works like Silappadhikaram and Manimekalai,
which came about two centuries later. Around the sixth century, when devotional
literature came into the Tamil literary scene, Thirukkural took a backstage.
Around the eleventh century, Thruvalluvamaalai was written in
praise of Thirukkural. Thiruvalluvamaalai consists of
fifty-five short poems. The poets whose names appear in Thiruvalluvamaalai
did not live during the eleventh century. Actually, those poets belonged to
the Sangam period (500 BC – 200 AD). Because those poets were
well known, somebody might have used their names and wrote those poems to
praise Thirukkural. After Thiruvalluvamaalai, ten famous scholars
wrote their commentaries on Thirukkural. The most famous of those commentators
was Parimelazhagar, who wrote his commentary on Thirukkural during the
fourteenth century. Thirukkural was printed for the first time in 1812. Rev. G.
U. Pope published his English translation of Thirukkural in 1886. Subsequently,
many commentaries in Tamil, English, and other languages appeared.
Despite the
translations, commentaries, and printed editions, as late as the middle of the
twentieth century, Thirukkural was still only in the parlor of the pundits.
Tamil scholars considered Thirukkural as just a book in Tamil literarature.
Thirukkural is not just a book in Tamil literature. It deals with virtue, love,
compassion, charity, friendship, politics, leadership, management, economics,
and human psychology. In fact, it deals with all facets of human life and
serves as a true guide for humanity. Periyar made a detailed study of
Thirukkural. He found that Thirukkural contains ideas that are very similar to
his own. He recognized the greatness of Thirukkural and its usefulness to Tamil
society, and he decided to bring it out from the pundits’ parlor to the public
square.
Periyar
was always against class and caste systems which discriminated against the
people by their birth. He was also highly critical of male dominance in Tamil
society and how women were treated. According to him, all are equal by birth.
He found a kindred spirit in Valluvar. Valluvar expresses the same idea in
kural 972. In kural 973, Valluvar mentions that greatness is not necessarily
associated with birth, and in kural 133, he says that one’s greatness really
depends on his character. From kurals 972, 973, and 133, we see that Valluvar
and Periyar are in complete agreement.
According to
Periyar, people should use rational thinking and avoid superstations.
Periyar said, “No matter what
anyone says, don't believe it. Use your intellect and rational thinking ability
and analyze it and accept it if it seems right to you; if not, do not accept
it. Even if I say something, examine it, and accept it only if it seems right
to you.” In the following kural, we see that Valluvar and Periyar are again in
complete agreement.
To discern the real truth in whatsoever is heard from whomsoever
is real wisdom.
(Kural - 423[14])
Periyar did not
believe in God or any such supernatural power. To him, one should work hard in
order to be successful in life. We find similar ideas in the Kural regarding
the importance of hard work for success in life.
Persistent hard work will bring about good fortune, and
indolence will bring about poverty. (kural
– 616[15])
Even if gods cannot help you, your hard work will undoubtedly be
appropriately rewarded. (kural – 619[16])
One should not feel disheartened when a task seems impossible;
persistent efforts will lead to greatness. (kural – 611[17])
People who work
hard relentlessly will overcome the so-called “fate”. (kural
– 620[18])
Periyar
recognized that Valluvar’s Kural contains ideas that are very close to his
ideas. He also realized that although the Kural had valuable and essential
ideas, it had not reached the public at large. He decided to promote the Kural.
As a first step, in 1929, he printed the Kural and sold it for a small price of
eight annas (eight annas would have been the equivalent of a few cents) so that
most of the people could easily afford to buy the book. Later he sold the
pocket edition of the Kural for six annas, and in 1949 he sold the same for
five annas. In 1949 he organized and conducted a very successful two-day
conference on Thirukkural. That was the first Thirukkural Conference that was
ever held anywhere in the world. Several leading Tamil scholars participated in
the Conference, and the Conference was a great success. After that, Periyar
routinely continued to mention the Kural in his speeches and writings. Some of
Periyar's comments about the Kural are as follows:
- The art, culture, morals, ethics, etc., of
the Aryans were totally different from the art, culture, morals, norms,
etc. of the Tamils. Thirukkural was specially written to expose their
differences.
- Thirukkural was written to repudiate Aryan
principles and their way of life.
- The Buddha rejected and refuted the Aryan
religion and its rituals. Thirukkural is doing precisely the same thing as
what the Buddha did.
- Thirukkural can be of great use in our
lives.
- There are no superstitious ideas in
Thirukkural.
- Those who study Thirukkural will definitely
gain self-respect.
- No one, including Muslims and Christians,
will refute the ideas in Thirukural.
- If someone asks you, "What Is your
religion?" you say that your religion is Thirukkural. If someone asks
you, "What is your code of conduct?" you say that your code of
conduct is Thirukkural.
- Thirukkural is the perfect medicine for
Aryan hypocrisy. Thirukkural is a book that repudiates Manusmiriti.
- You can take what you want from Thirukkural
and ignore the ideas you don't want.
- Thiruvalluvar is an ideal socialist.
- Ideas needed for the welfare of the people
are in abundance in Thirukkural.
- Thirukkural is a shield for us in the fight
against Brahminism and the Brahmins'
superstitious beliefs.
Thanks to
Periyar’s leadership after 1950, there was a remarkable resurgence in the
interest in Thirukkural among the Tamil society. The credit also goes to Dravidar
Kazhagam and Dravida Munnetra Kazhagam.
Thiruvalluvar and Thanthai Periyar
Thiruvalluvar
wrote the Kural in order to condemn and refute the Brahminic beliefs,
rituals, and superstitions. Recently, some people have started a campaign to
belittle the greatness of Thirukkural by falsely claiming that the Kural is an
abridgement of Sastras. The Sastras espouse the
Vedic religious beliefs, and Valluvar’s Kural directly opposes Vedic beliefs.
Valluvar’s concept of virtue is the same irrespective of their birth status
whereas, the Aryan Sastras’ concept of dharma depends on the
class to which one belongs. They also state that Valluvar’s kurals in the
section on Wealth are based on Athasastra. They fail to recognize
that Arthasatra favors “the end justifying the means” whereas,
the Kural is in favor of “means justifying the end.” Another false and absurd
claim by these Brahmin zealots is that the Section on Love in
the Kural is based on Kamasutra. There could be nothing farther
from the truth. Kamasutra is a guide to covet another man’s
wife and it contains explicit details of sexual intercourse between a man and a
woman like a pornographic manual. Valluvar found that the Aryan values and
beliefs were contrary to Tamil culture, and he wanted the Tamils to be aware of
it, and that is why he wrote the Kural. The Kural is definitely not an abridgement
of Sastras.
Like Valluvar,
Periyar also could not accept Brahminism and its beliefs.
Periyar found that the Vedic religion and its successor Hinduism were
responsible for the Brahmin domination, caste system, and
other social injustices. He also realized that Tamil people were docile and had
no self-respect and accepted the Brahmins' claim for
superiority. Periyar was indignant at the state of affairs in Tamil Nadu and
started his Self-Respect movement. He fought for communal representation,
women’s rights, abolition of the caste system, and other social justice issues.
Both Periyar and
Valluvar fought against the Brahminic culture, religion,
rituals, and superstitions. Valluvar did not have an organization behind him to
support and propagate his messages. But Periyar had his party, Dravidar
Kazhagam extending its wholehearted and unstinting support for his
plans and programs. Periyar was able to bring about permanent and irrevocable
changes in Tamil society. With his ideas of self-respect and rationalism, he
has started a renaissance in Tamil society.
There is a kural
that aptly describes Periyar’s service to the Tamil Community. Valluvar says in
kural 1028[19]
that one who wants to serve the community cannot waste his energy on time and
season considerations or dignity in the performance of that task. In the course
of his service to Tamil society, Periyar has encountered imprisonment and
insults. Those things never bothered him. He continued his relentless service
till the ripe old age of ninety-four.
Conclusion
Valluvar and
Periyar are two remarkable rationalists the world has ever seen. Tamil people
can legitimately be proud of both of them. We should study and follow the
immortal words of wisdom of Valluvar. Periyar is often referred to as Thanthai
Periyar, which means he is a father-like person. When Valluvar talks about what
a father should do to his son, he says that he should prepare him for a
prominent role in the assembly of the learned (kural - 67[20]). Because of Periyar,
most of the Tamils of the past two generations have had the opportunity for
education and advancement in their lives. So, Periyar, the father-like person,
has done his duty. In kural 70[21], where Valluvar talks
about how a son should reward his father, he says that it is the son’s
responsibility to conduct himself so that others would admire how hard this
man’s father should have worked to groom him like this. So, the Tamil people
owe a debt of gratitude to Periyar and they should live up to his
expectations.
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[1].
Thiruvalluvar is also referred to as Valluvar. His book is referred to as
Thirukkural or simply the Kural (with the uppercase K). The individual poems
are referred to as kural (with the lowercase k).
[2].
Manusmiriti 1:31, Bhagavad – Gita 4:13
[3]. Manusmiriti, 2:213, 9:14, 9:15, 9:16, 9:17, 9:2,
9:3, 9:5, 5: 147, 5:149, 8:299, 5:151.
[5]. Manusmiriti 10:63
[6] . Manusmiriti 5:27
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