The era of Thirukkural has been placed at 30 BC, after taking into consideration the original script of Thirukkural which was in Tamil Grantham. This antiquity is not much contested today.
The present religion and philosophy of the Tamils, is not the same as it was of that era. Much adulterations and adaptations to the original concepts have taken place over the last 2,000 years that has passed now. Much of the concepts found in the 8 anthologies and the 10 ballets (8 thogai & 10 pattu) provide evidence to this.
We need to be frank and outright to admit that much changes in the form of worship has taken place among the Tamil population over the last twenty centuries and Thirukkural is much before any of the written theological or religions books that we have in Tamil today.
The era of the three Saints of the Thevaram is about 400 years after Kural. The “Hinduism” concept of Seer Adi Sangkarar is about 800 years after Kural; while the Saivite scripture the Siva Gyana Botham is about 1, 400 years after Thirukkural.
The individual Gods and religions like “Ganapathiyam” and “Satham” have not taken root in Tamil Nadu. Worship of Lord Murigan is not as mentioned in Kantha Puranam, which is about 1,400 years after Kural.
Words like “Saivam” and “Hinduism” were non-existing at that era. This then brings us to the question, which religious philosophy was the Thirukkural referring to?
Jainism and Buddhism were active during the era, but as discussed in the previous chapters, the Kural does not reflect their concepts. Thirukkural also does not portray the polytheism or the heaven & hell concepts of the Vedas or the Puranas.
The Brahma (Brahmasutra) concept conceived by Veda Viasar around the year 500 BC was available, but it was the Advaida concept propagated by Seer Adi Sankarar nearly 800 years after the Kural, which made it, became popular and acceptable to the masses.
This then leaves us with very little alternative but to look into the other but older religious philosophies of the era.
In this process of elimination, only the Orthodox Siddhantha concepts termed as the “Ara Vatha Siddhantahm” remains. The word “Ara Vatham” itself is very interesting as its interpretation means “The True Argument.” What were the adaptations absorbed by “Saivam” after nearly 1,400 years will be of much interest to all of us?
Thus to conclude that Thirukkural is the forerunner of Saivam, will be a bit far fetched as some of the basic arguments of the Siddhantha concepts and the Saiva concepts disagree.
This small note aims to look into these “theological” conflicts, or rather provide a new dimension of the philosophical and theological thoughts of the ancient Tamils.
The views expressed here belong to the author alone and are not intended to challenge or dismiss previous explanations and translations.
The present religion and philosophy of the Tamils, is not the same as it was of that era. Much adulterations and adaptations to the original concepts have taken place over the last 2,000 years that has passed now. Much of the concepts found in the 8 anthologies and the 10 ballets (8 thogai & 10 pattu) provide evidence to this.
We need to be frank and outright to admit that much changes in the form of worship has taken place among the Tamil population over the last twenty centuries and Thirukkural is much before any of the written theological or religions books that we have in Tamil today.
The era of the three Saints of the Thevaram is about 400 years after Kural. The “Hinduism” concept of Seer Adi Sangkarar is about 800 years after Kural; while the Saivite scripture the Siva Gyana Botham is about 1, 400 years after Thirukkural.
The individual Gods and religions like “Ganapathiyam” and “Satham” have not taken root in Tamil Nadu. Worship of Lord Murigan is not as mentioned in Kantha Puranam, which is about 1,400 years after Kural.
Words like “Saivam” and “Hinduism” were non-existing at that era. This then brings us to the question, which religious philosophy was the Thirukkural referring to?
Jainism and Buddhism were active during the era, but as discussed in the previous chapters, the Kural does not reflect their concepts. Thirukkural also does not portray the polytheism or the heaven & hell concepts of the Vedas or the Puranas.
The Brahma (Brahmasutra) concept conceived by Veda Viasar around the year 500 BC was available, but it was the Advaida concept propagated by Seer Adi Sankarar nearly 800 years after the Kural, which made it, became popular and acceptable to the masses.
This then leaves us with very little alternative but to look into the other but older religious philosophies of the era.
In this process of elimination, only the Orthodox Siddhantha concepts termed as the “Ara Vatha Siddhantahm” remains. The word “Ara Vatham” itself is very interesting as its interpretation means “The True Argument.” What were the adaptations absorbed by “Saivam” after nearly 1,400 years will be of much interest to all of us?
Thus to conclude that Thirukkural is the forerunner of Saivam, will be a bit far fetched as some of the basic arguments of the Siddhantha concepts and the Saiva concepts disagree.
This small note aims to look into these “theological” conflicts, or rather provide a new dimension of the philosophical and theological thoughts of the ancient Tamils.
The views expressed here belong to the author alone and are not intended to challenge or dismiss previous explanations and translations.
Anbae Civam – Compassion is Civa
Lord Murugan temple at mahabalipuram is 2200 yes old .
ReplyDeleteLord Murugan temple at mahabalipuram is 2200 yes old .
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