Epics in Imprints-1.pdf - Vivekananda Kendra Prakashan

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FEBRUARY - AUGUST 2003
THE TIRUKKURAL AND THE HINDU MYTHOLOGICAL LORE
Scholar C.Arunaivadivel Mudaliar has
listed a series of puranic instances,
referred to by Tiruvalluvar. The sagepoet
has repeatedly stated in his work, that
he pays obeisance to tradition. Making use
of traditionally known similies, episodes,
allegories and parables is a well known
technique in literature. This helps in
economy of expression without loss of
meaning-a vital component in literature.
By using fairly widely, the puranic
episodes, words, examples etc.,
Tiruvalluvar indicates in unmistakable
terms, where his cultural, spiritual and
religious loyalties lie. Combined with
Tiruvallurvar’s repeated assurances that
he follows the traditions, these expressions
that touch both the content and form of
his teachings show that the poet is an
innovator within the broad referential
terms of tradition.
Verse 610 refers to Vishnu as
Trivikrama. Markandeya’s victory over
Yama, the God of Death, is indicated in
verse 269. Shiva consuming poison is the
theme of verse 580. The Gautama-Indra
episode is recalled in the Kural 25. Agastya
cursing Nagusha to become a python is
indicated in the Kural verse 899, the
episode of pandava’s agnatavasa (life in
disguise) can be guessed from verse 935.
S.Dandapani Desikar, a respected scholar,
feels that verse 72 is indicative of the story
of Dadhichi or Shibhi.
God as the creator of the world (1062)
Vishnu as the lotus eyed (1103), Lakshmi,
the Goddess of wealth (179), Her occupying
a seat of red lotus (84, 617) are some other
references confirming Valluvar’s verbal
provenance as pauranic. Prosperity’s elder
sister is wretchedness. This pair is referred
A KENDRA WORKER
to Shridevi and Moodevi in the Puranas.
Valluvar chooses to go by that usage. A
world higher, better, and happier than this
is a recurring theme in Valluvar’s gallery
of portraits of moral and charitable life.
Verses 58, 86,213,966, and 1323,
invariably suggest, that the reward of
moral life is the increased capacity to be
aware, to be conscious, and to be blissful.
Men of righteous deeds go and dwell
in heaven. Heaven is inhabited by devas
of lustrous bodies. Indra is the chief of
devas (25). Life on this earth even
influences the skies and rains (18). It is
obvious that Valluvar does not consider
the body to be mere combination of atoms
and molecules. The actions of this
corporeal body controlled by a disciplined
mind have a far-reaching domain of
influence.
Yama is a great divider, severer. He is
called Kutruvan because he cuts the body
asunder from the spirit at the time of
death. Leading a life of penance is the way
of gaining victory over Yama. A life of
compassion, non-killing (326) and
austerities (269), will help the seeker to
overcome death itself. As these victories
over Yama, the God of Death, are
mentioned as possible for an ascetic (a
seeker of spiritual freedom—moksha), it is
clear that Valluvar was only referring to
moksha, a victory over death.
On the other hand, life in hell, naraka,
is the threat that Tiruvalluvar holds out
for a life of ignorance, and evil actions. The
verses 121 (darkness as opposed to life
among devas) (168) fiery hell, (not eternal
fiery hell as a translator would have it!)