Thirukkural With Meaning In Tamil And English Pdf Download

English overview:

Here we have Thirukkural in Tamil. Thirukkural adhikaram are totally 133. Here we have kural for all the athikaram in Tamil. One can get Thirukkural with meaning and Thirukkural status in Tamil here.

The Kural text is among the earliest systems of Indian epistemology and metaphysics. The work is traditionally praised with epithets and alternative titles, including "the Tamil Veda" and "the Divine Book."[10][11] Written on the ideas of ahimsa,[12][13][14][15][16] it emphasizes non-violence and moral vegetarianism as virtues for an individual.[17][18][19][20][21][a] In addition, it highlights virtues such as truthfulness, self-restraint, gratitude, hospitality, kindness, goodness of wife, duty, giving, and so forth,[22] besides covering a wide range of social and political topics such as king, ministers, taxes, justice, forts, war, greatness of army and soldier's honor, death sentence for the wicked, agriculture, education, abstinence from alcohol and intoxicants.[23][24][25] It also includes chapters on friendship, love, sexual unions, and domestic life.[22][26] The text effectively denounced previously held misbeliefs that were common during the Sangam era and permanently redefined the cultural values of the Tamil land.[27]

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The Kural has influenced scholars and leaders across the ethical, social, political, economic, religious, philosophical, and spiritual spheres over its history.[28] These include Ilango Adigal, Kambar, Leo Tolstoy, Mahatma Gandhi, Albert Schweitzer, Ramalinga Swamigal, V. O. Chidambaram Pillai, Karl Graul, George Uglow Pope, Alexander Piatigorsky, and Yu Hsi. The work remains the most translated, the most cited, and the most citable of Tamil literary works.[29] The text has been translated into at least 40 Indian and non-Indian languages, making it one of the most translated ancient works. Ever since it came to print for the first time in 1812, the Kural text has never been out of print.[30] The Kural is considered a masterpiece and one of the most important texts of the Tamil literature.[31] Its author is venerated for his selection of virtues found in the known literature and presenting them in a manner that is common and acceptable to all.[32] The Tamil people and the government of Tamil Nadu have long celebrated and upheld the text with reverence.[19]

The term Tirukkua is a compound word made of two individual terms, tiru and kua. Tiru is an honorific Tamil term that corresponds to the universally Indian, Sanskrit term sri meaning "holy, sacred, excellent, honorable, and beautiful."[33] The term tiru has as many as 19 different meanings in Tamil.[34] Kua means something that is "short, concise, and abridged."[1] Etymologically, kua is the shortened form of kua pttu, which is derived from kuruvenpttu, one of the two Tamil poetic forms explained by the Tolkappiyam, the other one being neduvenpttu.[35] According to Miron Winslow, kua is used as a literary term to indicate "a metrical line of 2 feet, or a distich or couplet of short lines, the first of 4 and the second of 3 feet."[36] Thus, Tirukkua literally comes to mean "sacred couplets."[1]

The work is highly cherished in the Tamil culture, as reflected by its twelve traditional titles: Tirukkua (the sacred kural), Uttaravedam (the ultimate Veda), Tiruvalluvar (eponymous with the author), Poyyamoli (the falseless word), Vayurai valttu (truthful praise), Teyvanul (the divine book), Potumarai (the common Veda), Valluva Maalai (garland made by the author), Tamil Manunool (Tamil ethical treatise), Tiruvalluva Payan (fruit of the author), Muppal (the three-fold path), and Tamilmarai (the Tamil Veda).[10][37] The work is traditionally grouped under the Eighteen Lesser Texts series of the late Sangam works, known in Tamil as Patiekkaakku.[35]

The Kural has been dated variously from 300 BCE to 5th century CE. According to traditional accounts, it was the last work of the third Sangam and was subjected to a divine test, which it passed. The scholars who believe this tradition, such as Somasundara Bharathiar and M. Rajamanickam, date the text to as early as 300 BCE. Historian K. K. Pillay assigned it to the early 1st century CE.[9] According to Kamil Zvelebil, a Czech scholar of Tamil literature, these early dates such as 300 BCE to 1 BCE are unacceptable and not supported by evidence within the text. The diction and grammar of the Kural, and Valluvar's indebtedness to some earlier Sanskrit sources, suggest that he lived after the "early Tamil bardic poets," but before Tamil bhakti poets era.[10][38]

In his treatise of Tamil literary history published in 1974, Zvelebil states that the Kural text does not belong to the Sangam period and dates it to somewhere between 450 and 500 CE.[9] His estimate is based on the language of the text, its allusions to the earlier works, and its borrowing from some Sanskrit treatises.[10] Zvelebil notes that the text features several grammatical innovations that are absent in the older Sangam literature. The text also features a higher number of Sanskrit loan words compared with these older texts.[40] According to Zvelebil, besides being part of the ancient Tamil literary tradition, the author was also a part of the "one great Indian ethical, didactic tradition" as a few of the verses in the Kural text are "undoubtedly" translations of the verses of earlier Indian texts.[41]

The Kural text was authored by Thiruvalluvar (lit. Saint Valluvar).[5] He is known by various other names including Poyyil Pulavar, Mudharpavalar, Deivappulavar, Nayanar, Devar, Nanmukanar, Mathanubangi, Sennabbodhakar, and Perunavalar.[48][49] There is negligible authentic information available about Valluvar's life.[50] For all practical purposes, neither his actual name nor the original title of his work can be determined with certainty.[51] The Kural text itself does not name its author.[52] The name Thiruvalluvar was first mentioned in the later era Shaivite Hindu text known as the Tiruvalluva Maalai, also of unclear date.[5] However, the Tiruvalluva Maalai does not mention anything about Valluvar's birth, family, caste or background. No other authentic pre-colonial texts have been found to support any legends about the life of Valluvar. Starting around early 19th century, numerous inconsistent legends on Valluvar in various Indian languages and English were published.[53]

Various claims have been made regarding Valluvar's family background and occupation in the colonial era literature, all inferred from selective sections of his text or hagiographies published since the colonial era started in Tamil Nadu.[54] One traditional version claims that he was a Paraiyar weaver.[55] Another theory is that he must have been from the agricultural caste of Vellalars because he extols agriculture in his work.[10] Another states he was an outcaste, born to a Pariah woman and a Brahmin father.[10][54] Mu Raghava Iyengar speculated that "valluva" in his name is a variation of "vallabha", the designation of a royal officer.[10] S. Vaiyapuri Pillai derived his name from "valluvan" (a Paraiyar caste of royal drummers) and theorized that he was "the chief of the proclaiming boys analogous to a trumpet-major of an army".[10][56] The traditional biographies not only are inconsistent, but also contain incredulous claims about the author of the Kural text. Along with various versions of his birth circumstances, many state he went to a mountain and met the legendary Agastya and other sages.[57] There are also accounts claiming that, during his return journey, Valluvar sat under a tree whose shadow sat still over him and did not move the entire day, he killed a demon, and many more.[57] Scholars consider these and all associated aspects of these hagiographic stories to be fiction and ahistorical, a feature common to "international and Indian folklore". The alleged low birth, high birth and being a pariah in the traditional accounts are also doubtful.[58] Traditionally, Valluvar is believed to have married to Vasuki[59] and had a friend and a disciple named Elelasingan.[60][61]

In a manner similar to speculations of the author's biography, there has been much speculation about his religion with no historical evidence. In determining Valluvar's religion, the crucial test to be applied according to M. S. Purnalingam Pillai is to analyze what religious philosophy he has not condemned.[62] He also adds that Valluvar has "not said a word against" the Saiva Siddhanta principles.[62] The Kural text is aphoristic and non-denominational in nature and can be selectively interpreted in many ways. This has led almost every major religious group in India, including Christianity during the Colonial era, to claim the work and its author as one of their own.[10] The 19th-century Christian missionary George Uglow Pope, for example, claimed that Valluvar must have lived in the 9th century CE, come in contact with Christian teachers such as Pantaenus of Alexandria, imbibed Christian ideas and peculiarities of Alexandrian teachers and then wrote the "wonderful Kurral" with an "echo of the 'Sermon of the Mount'."[51] This theory, however, is ahistorical and discredited.[63] According to Zvelebil, the ethics and ideas in Valluvar's work are not Christian ethics.[19][d] Albert Schweitzer hints that "the dating of the Kural has suffered, along with so many other literary and historical dates, philosophies and mythologies of India, a severe mauling at the hands of the Christian Missionaries, anxious to post-date all irrefutable examples of religious maturity to the Christian era."[64]

Valluvar is thought to have belonged to either Jainism or Hinduism.[19][26][65][66][67][68] This can be observed in his treatment of the concept of ahimsa or non-violence, which is the principal concept of both the religions.[a] In the 1819 translation, Francis Whyte Ellis mentions that the Tamil community debates whether Valluvar was a Jain or Hindu.[69] According to Zvelebil, Valluvar's treatment of the chapters on moral vegetarianism and non-killing reflects the Jain precepts.[19][a] Certain epithets for God and ascetic values found in the text are found in Jainism, states Zvelebil. He theorizes that Valluvar was probably "a learned Jain with eclectic leanings", who was well acquainted with the earlier Tamil literature and also had knowledge of the Sanskrit texts.[50] According to A. Chakravarthy Nainar, the Jaina tradition associates the work with Kunda Kunda Acharya, also known as Elachariyar in the Tamil region, the chief of the Southern Pataliputra Dravidian Sanghaat, who lived around the latter half of the first century BCE and the former half of the first century CE.[70] Nevertheless, early Digambara or Svetambara Jaina texts do not mention Valluvar or the Kural text. The first claim of Valluvar as an authority appears in a 16th-century Jain text.[71] 006ab0faaa