Tolkaappiyar on Love and Marriage
Tolkaappiyar on Marriage-1
Dr K.Loganathan 14-9-12
Before taking up a detailed study of the analysis married life by Tolkaappiyar and how it is or is not related to the Vedic traditions, I shall provide the main sutras their translations into English and meanings. I shall follow here Ilampuranar in numbering the sutras and translations but where necessary I venture to give my own.
I shall deal only with TWO chapters here viz KaLaviyal and KaRpiyal of PoruLatikaaram, the Third Book that indulges in Existential Analytics, analyzing the NATURAL personal and social behavior of human beings taking the language as the clue to unravel the behavioral depths.
KaLaviyal
Sutra 89
இன்பமும் பொருளும் அறனும் என்றாங்கு
அன்பொடு புணர்ந்த ஐந்திணை மருங்கில்
காமக் கூட்டம் காணுங் காலை
மறையோர் தேஎத்து மன்றல் எட்டனுள்
துறையமை நல்யாழ்த் துணைமையோர் இயல்பே
பொருள்
ஓர் ஆணும் பெண்ணும் குறிஞ்சி முல்லை மருதம் நெய்தல் பாலை என்னும் அன்பொடு புணர்ந்த நடுவண் ஐந்திணையிள், அதாவது ஒருதலைக் காமமாகிய கைக்கிளையும் ஒவ்வாக காமமாகிய பெருந்திணையும் இல்லாது, காமக் கூட்டம் எப்படிப்பட்ட ஓர் ஒழுக்கம் எனக் கருதும் காலை, வேத நெறி பரவி இருக்கும் தேயங்களில் பகரப்படும் திருமணங்கள் எட்டனுள், நல்லவொரு முறையாக கருதப்படும் இசை வழிப்பாட்டில் யாழ் வாசிப்பதில் மிக்க ஈடுபாடு உடைய காந்தருவர் திருமணமாகும்.
மறையோர் தேயத்து மன்றல் எட்டாவன: பிரமம் பிரசாபத்தியம் ஆரிடம் தெய்வம் காந்தருவம் அசுரம் இராக்கதம் பைசாசம் என்பன.
Sutra 89
Inbamum poruLum aRanum enRaaGku
Anbodu puNarnta aintiNai maruGkil
Kaamak kuuddam kaaNunG kaalai
maRaiyoor teeyattu manRal eddanuL
tuRaiyamai nalyaazt tuNaimaiyoor iyalbee
Meaning
By KaLavu in meant sexual union between a male and female based on mutual love that arises from the divinely ordained mental ecologies of KuRinci Mullai Marutam Neytal and Paalai ( and which avoids the KaikkiLai of one-sided love and PeruntiNai of improper love). Now among the eight different types of marriages enunciated among the people of Vedas, it is comparable to that of Gandarvas given over to the arts and living together in good companionship
The eight fold marriages recognized in the land of the Vedas are : Bramam. Prasaapattiyam, Aridam, Teyvam, Gandarvam Asuram Iraakkatam and Paisaasam
சூத்திரம் 90
ஒன்றே வேறே என்றிரு பால்வயின்
ஒன்றி உயர்ந்த பாலது ஆணையின்
ஒத்த கிழவனும் கிழத்தியும் காண்ப
மிக்கோன் ஆயின் கடிவரை இன்றே
பொருள்
இனி எவ்வாறு களவியல் முறைவழி காமக் கூட்டம் நடக்கின்றதோ வெனின், எந்த ஓர் பெண்ணும் ஆணும் தனித்து பிரிந்திருப்பது என்றும், ஒன்றுபட்டு பழகுவது என்றும் வாழ்கின்ற சூழலில், பொருந்துகின்ற முறையில் ஓர் அன்பினால் கட்டுண்டு காண்பதும் கூடுவதும் இவ்விருவர் உயிரோடு ஆழத்தில் ஒன்றித்தும் உயர்ந்துன் நிற்கின்ற பால் (தெள்ளிய ஒளி) எனும் தெய்வத்தின் ஆணையின் காரணமாகவே தான் என்றறிக. இனி இத்தகைய கூட்டத்தில் எல்லா வகையிலும் ஆண்மகன் பெண்மகளை விட மிக்கோன் ஆயின் சுற்றமும் பிறரும் அதனைக் கடிய மாட்டார் என்றும் அறிக
Sutra 90
onRee veeRee enRiru paalvayin
onRi uyarnta paalatu aaNaiyin
otta kizavanum kizattiyuG kaaNpa
mikkoon aayin kadivarai inRee
Meaning:
If we seek to understand how a male and female fall in love and unite in marriage, it is as follows. Normally such individuals exist as united in some ways (onRee) and different or alien in some ways (veeRee) However the right male and the right female begin to SEE themselves as loving deeply each other on the decrees of the BEING who resides in the depths of their soul. And here if the male is excellent in some ways then there will be no objections to the union by relatives and others
Comments:
When we put together these two sutras we can see some inner contradictions and irrelevant interpolations. There are TWO different traditions which are incompatible here- the Vedic and Dravidian. The Vedic account describes eight different kinds of marriages in which the Tamil tradition of union of mutual love is said to be the marriage of Gandarvas, the celestial beings- fairies nymphs and so forth. This is certainly NOT the Love marriage of the ancient Tamils for it is an analysis of Natural Behavior, the LOVE LIFE of living Human Beings and not imaginary Gandarvas.
Now the Dravidian account discloses a very sophisticated Depth Psychology in terms Inner Ecologies and divine ordination, something totally absent in the Vedic. The Akan AintiNais are the inner ecologies of Cakras of KuRinji Mullai Marutam Neytal and Paalai all ordained by deities like Muruka and so forth.. The ecologies of improper or unethical behavior are KaikkiLai and PeruntiNai, inner ecologies devoid of divine presence. In such an account the emotion of Mutual Love that leads to marriage or sexual union is explained as divinely ordained and hence acceptable to all as the RIGHT and just. Such an account of union and marriage because of deep and mutual love is totally absent in the Vedic account which insists on VarNas and so forth.
This shows that the sutra 89 is an interpolation by someone who wanted to integrate the Vedic and native Dravidian to paint a false picture of Vedic origin of the essence of Tolkaappiyam. Though the Vedic tradition is also ultimately SumeroDravidian in origin, but on the way they deviated and became a culture of VarNas a misleading social construction that avoids naturalistic world along some scientific principles. Unable to see the naturalness and sanity in the Depth Psychological analysis of Tolkaappiyar, they seem to have injected such Vedic notions to discredit the majesty of the native Dravidian Thinking.
To continue
Tolkaappiyar on Marriage-2
There are many very interesting sutras in this section on KaLaviyal( Clandestine Love) which bring out the Hermeneutic Analysis of human behavior that sparked off a distinct metaphysical thinking in later times and which helped the Tamils recover their ancient roots from the onslaughts of Buddhism Vedism Jainism and so forth.
சூத்திரம் 91
சிறந்துழி ஐயம் சிறந்த தென்ப
இழிந்துழி இழிவே சுட்ட லான
பொருள்
இனி இவ்வாறு காம நாட்டத்தின் ஓர் ஈர்ப்பு ஆணிடையும் பெண்ணிடையும் உண்டாக, உடனடியாக மயங்கிப் புணராது, தொடக்கத்தில் இது உண்மையான அன்பா அல்லையா என்று ஐயப்பட்டு நிற்பதே சிறந்தது. இவ்வாறு சற்று ஐயப்பட்டுத் தயங்குதல் இல்லாது போக, அன்பின் புணர்ச்சி அல்லாது அற்பக் காம மயக்கமே வேறல்ல என்றவாறு இழிவான ஒன்றையே அது காட்டும்
Sutra 91
ciRantuzi aiyam ciRanta tenpa
izintuzi izivee cudda laana
Meaning:
When there occurs a sexual attraction between a male and a female, some kind doubt and hesitancy should prevail initially. At the absence of such hesitancy, the attraction may be not out of genuine love but simply a degenerate case of carnal desires.
சூத்திரம் 92
வண்டே இழையே வள்ளிப பூவே
கண்ணே அலமரல் இமைப்பே அச்சமென்று
அன்னவை பிறவும் ஆங்கவை நிகழ
நின்றவை களையுங் கருவி என்ப
பொருள்
காம மயக்கத்தின் தான் மயங்கிவிட்டேனோ என்று ஓர் ஆண்மகன் கண் எழும் ஐயத்தைப் போக்குங் கருவிகளாக, அந்த பெண்மகள் அணிந்திருக்கும் மணமுள்ள வண்டுகள் மொய்க்கும் பூக்கள், அணிந்திருக்கும் நல்ல அணிகலங்கள் வள்ளிப்பூ போன்ற தெய்வீகமான பூக்கள், அச்சமொடு கூடிய கண் பார்வையும் அதனுடன் வரும் இமைப்பும் மேலும் இவற்றைப் போன்ற பிற மெய்ப்பாடுகளும் விளங்கும்
Sutra 92
vaNdee izaiyee vaLLip puuvee
kaNNee alamaral imaippee accamenRu
annavai piRavum aangkavai nikaza
ninRavai kaLaiyung karuvi enpa
Meaning:
When doubts arise in the mind of the man regarding the female, the following features will remove such doubts and assure him of genuine love. They are namely wearing fragrant flowers that attract bees, good golden ornaments, pure Valli flowers eyes that disclose anxiety and fear and such other dispositions .
Comments
It appears the traditional commentaries have not brought out the analysis of Natural Behavior in such sutras. The doubt that arises is not with respect to the human quality of the female as opposed to being a divine damsel, but doubts with regard to the sexual feelings that have arisen and which makes one approach a female for sexual union. The man could be seduced by a female and in which case the sexual union will not be out of LOVE but rather something worse viz, unhealthy pure carnality. So there is a need to analyze the situation and especially the female to ensure that there is genuine love and not a tactful seduction and hence inauthentic love.
The dispositional traits listed out are genuinely natural, pertaining to the social habits of the females of the times. There are the various kinds of female adornments: wearing fragrant flowers, VaLli flowers various kinds jewelry and so forth that are typical of a genuine homely female. But much more important sign of genuine love and not simply carnal desires is the gaze- when there is a kind of fear and anxiety that require alleviating it in various ways. A female who just want to seduce to satisfy her sexual desires, will not have such a gaze and timidity that generate fear and anxiety.
Here we have a very interesting analysis of the powerful sexual libido that can cause the FALL of a man and a woman, and hence the need to be very cautious in the context of sexual arousals. The sutras that follow these bring out an in-depth analysis of GAZE and the sings of the presence on intentional fusion that leads to sexual union out of pure love.
To continue
Tolkaappiyar on Marriage-3
The following two sutras are of outstanding interest for social psychology and quite unbelievably modern, a kind of observation that have surfaced only in recent times in the West.
சூத்திரம் 93
நாட்டம் இரண்டும் அறிவுடம் படுதற்குக்
கூட்டி உரைக்கும் குறிப்புரை யாகும்
பொருள்
நாட்டமாகிய இருவரது கண் நோக்கு, அவ்விருவர் உள்ளமும் உடன்பட்டு காமப் புணர்ச்சிக்கு இணங்கும் வகையில் இருவரையும் கூட்டி மகிழத் தரும் சொல்லால் இயலாது குறிப்பால் இயலும் உரையாகும் என்றது.
Sutra 93
Naaddam iraNdum aRivudam padutaRkuk
Kuuddi uraikkum kuRippurai yaakum
Meaning:
The GAZE of both the male and female seeking sexual union is the symbolic language that will serve to bring about mutual agreement for the union (as overt verbal language is impossible)
சூத்திரம் 94
குறிப்பே குறித்தது கொள்ளு மாயின்
ஆங்கவை நிகழும் என்மனார் புலவர்
பொருள்
மொழி வழி மக்கள் ஒழுக்கத்தை கணிக்கவல்ல புலவர் பெருமக்கள், நாட்டமாகிய குறிப்பு குறிக்கப்படும் பொருளாகிய காமகூட்டத்தை பிழையற கொள்ளும் எனின், இருவர் மாட்டும் இணக்கமும் புணர்ச்சியும் நிகழும் எனக் கூறுவர் என்பதாம்
Sutra 94
kuRippee kuRittatu koLLu maayin
aaGkavai nikazum enmanaar pulavar
Meaning:
When the gaze comprehends correctly the intentions for sexual union communicated , then that will materialize as a real event- so will say the scholars (who study human behavior)
Comments
These two verses disclose the kind of sociolinguistics of a very sophisticated kind that was practiced by the SaGkam scholars. The ethically acceptable sexual union is a matter of mutual agreement between a male and female that arises because divinely sanctioned and prompted LOVE between them. The mutual desires and consent in such matters cannot happen in overt verbal behavior as such matters are secretive and clandestine, matters that are totally private, So the question arises: at the absence of overt verbal exchanges how can there be communicative acts that will ensure that the sexual union takes place with mutual consent borne out of deep love?
Thus we see here the birth of a systematic study of natural behavior along with the verbal with focus also on body language that are also communicative of meanings i.e. intentions. The mutual agreement that precedes ethically acceptable sexual union i.e. unions that are not forced or induced by deceptions and so forth. The birth of mutual agreement and consent is a matter of Intentional Fusion- the kuRittatu koLLutal, where the gaze becomes the primary communicative act. The gaze communicates the intentions and when the gazes of both communicate the same intentions, then sexual union with mutual consent becomes a reality.
Now in such an analysis we see a vast difference between the Dravidian and Sk literary traditions. Sk was not a living language, a language in which people communicated their intentions in the course of their normal existence. In Sk there can be only literary dramas where such love behavior can be sketched in imitation of the natural but all fictions of a poet or scholar. In the case of Dravidian scholars, they also analyzed NATURAL behavior that comes along with both verbal and nonverbal behavior. The language of the body and gestures become also themes for linguistic analysis as is the case here.
This difference between the Dravidian and Sanskritic traditions in linguistics must be kept in mind for the correct understanding of the Tamil genius for there has been attempts to discredit the Dravidian in favor of the Sanskritic from very ancient times.
To continue
Tolkaappiyar on Marriage-4
Now I select the following sutras because they are interpolations by way of Brahmanizing Tol and also because even though the Sutras may be authentic but not the commentaries that seem to have come down even from ILampuranar, a great Jaina scholar.
After describing in many interesting sutras the behavioral features of the male and female in clandestine love who enjoy sexual unions in various places with or without the help of others, the following sutras occur by way of enunciating the role of friends in such sexual unions.
Here I am giving the gist of the commentaries by ILampuranar which I think is inappropriate and seems to be forced attempt to integrate the native Tamil tradition with the Vedic
சூத்திரம் 101
பாங்கர் நிமித்தம் பன்னிரெண் டென்ப
உரை:
பாங்கராயினார் துணையாகக் கூடும் கூட்டம் பன்னிரண்டு வகை என்றவாறு.
அவையாவன: பிரமம் முதலிய நான்கும், கந்தருவப் பகுதியாகிய களவும் உடன்போக்கும் அதன்கண் கற்பின் பகுதியாகிய இற்கிழத்தியும் காமக்கிழத்தியும் காதற்பரத்தையும் அசுரம் முதலாகிய மூன்றுமென இவை.
Sutra 101
paaGkar nimittam pannireN denpa
Meaning:
The sexual unions with the help of friends is enumerated as 12 different kinds.
They are: the four like Biramam and so forth, the Gandarva affairs that come along with clandestine love, eloping together and so forth, and within this the formalized marriage that comes with the formal wife, the mistress the public women the Asura type of three kinds of sexual unions.
சூத்திரம் 102
முன்னைய மூன்றும் கைக்கிளைக் குறிப்பே
உரை
எண்வகை மணத்தினுள்ளும் முன்னையவாகிய அசுரம் முதல் மூன்றும் கைக்கிளைப்பாற் படும் என்றவாறு.
Sutra 102
Munnaiya muunRum kaikkiLaik kuRippee
Meaning:
Among the (vedic) forms of eight different types of marriages, the earlier Asuram and so forth are matters of one-sided affairs
சூத்திரம் 103
பின்னர் நான்கும் பெருந்திணைப் படுமே
உரை:
எண்வகை மணத்தினுள்ளும் பிரமம் முதலிய நான்கும் பெருந்திணைப் படும் என்றவாறு
Sutra 103
Pinnar naankum peruntiNaip padumee
Neaning:
Among the eight fold(Vedic) marriages the final four beginning with Bramam will constitute the PeruntiNai forms viz, matters that are immoral and unethical.
சூத்திரம் 104
முதலொடு புணர்ந்த யாழோர் மேன
தவலருஞ் சிறப்பின் ஐநில பெறுமே
உரை:
முதல் என்பது நிலமும் காலமும். நிலத்தொடும் காலத்தொடும் பொருந்திய கந்திருவர் பாற்பட்டன கெடுதலில்லாத சிறப்பினை உடைய ஐந்துவகைப் படும் என்றவாறு.
Sutra 104
Mutalodu puNarnta yaazoor meena
Tavalarunj ciRappin ainnilam peRumee
Meaniung:
The Gandarva form of sexual union that comes along with the various land marks and time, can also be classified into the five inner ecologies.
Comments
Though these final redaction and possibly also the commentaries are of ILampuranar who is a Jain, but we can see here quite obvious Brahmanization by some Brahmin scholars where they try to introduce and distort what is the genuine Tamil tradition of Clandestine Love that was a very sophisticated depth psychological analysis of mating behavior among human beings. Here we can immediate reject Sutra 104 as an interpolation where the Gandarvas, a kind of celestial beings depicted with harps are brought in. As already said the LOVE that leads to mating between a male and female in the Tamil tradition is the analysis of Human Beings and not celestial beings.
Now the Sutras 101-103 appear to be integral to the Tol proper and hence not interpolations of later times. However the commentary is very forced and seeks to inject into the genuine Tamil tradition the Vedic with its eight fold forms marriages and sexual unions. It is not known exactly what are meant by the 12 mating realized with the help of friends. And it may be that the first THREE are KaikiLai i.e. one-sided love and last FOUR peruntiNai i.e. unethical and immoral. We can see that union with a female through seduction with the help of a friend is an example of such a sexual union. It is these kinds of unions that are not LOVE based that are called KaikkiLai and PeruntiNai and they have nothing to do with the Vedic eight fold classifications of sexual unions.
To continue
Tolkaappiyar on Marriage-5
Now we shall take up the study of some sutras in the chapter KaRpiyal , the life of Institutionalized Marriage that follows the chapter KaLaviyal that we have studied so far. Here I reproduce the essence of the commentary of Ilampuranar.
சூத்திரம் 140
கற்பெனப் படுவது கரணமொடு புணரக்
கொளற்குரி மரபிற் கிழவன் கிழத்தியைக்
கொடைக்குரி மரபினோர் கொடுப்பக்கொள் வதுவே
உரை:
கற்பென்று சொல்லப்படுவது, கரணத்தொடு பொருந்திக் கொளக்குரிய மரபிபினையுடைய கிழவன் கொளக்குகுரிய மரபினையுடைய கிழத்தியைக் கொடுத்தற்குரிய மரபினையுடையார் கொடுப்பக் கொள்வது என்றவாறு.
Sutra 140
kaRpenap paduvatu karaNamodu puNarak
koLaRkuri marabiR kizavan kiizattiyaik
kodaikkuri marabinoor koduppakkoL vatuvee
Meaning:
Acquiring a wife through accepted rituals by a man of the right lineage a woman also of the appropriate lineage and given over formally to the male by people who are of the right family connections is called kaRpu.
சூத்திரம் 141
கொடுப்போர் இன்றியும் கரணம் உண்டே
புணர்ந்துடன் போகிய காலை யான
உரை:
கொடுப்போர் இன்றியும் கரண நிகழ்ச்சி உண்டு; உணர்துடன் போகிய காலத்து என்றவாறு.
Sutra 141
Koduppoor inRiyum karaNam uNdee
puNarntudan pookiya kaalai yaana
Meaning:
Marianeg with the formal ritual may even take place even without the relatives formally givung the broide; this happens when they elope(and marry) after sexual union.
சூத்திரம் 142
மேலோர் மூவருக்கும் புணர்த்த கரணங்
கீழோர்க் காகிய காலமும் உண்டே
உரை:
மேற்குலத்தராகிய அந்தணர் அரசர் வணிகர் என்ற மூன்று வருணத்தார்க்கும் புணர்த்த கரணம் கீழோராகிய வேளாண் மாந்தருக்கும் ஆகிய காலமும் உண்டு என்றவாறு
Sutra 142
Meeloor muuvarukkum puNartta karaNaG
Kiizoork kaakiya kaalaum uNdee
Meaning:
The formal rituals constituted for the higher VarNas of Brahmins Ksattiyas and Vasikas may sometimes even apply to the lower VarNas like the farmers, the tillers of the land.
சூத்திரம் 143
பொய்யும் வழுவுந் தோன்றிய பின்னர்
ஐயர் யாத்தனர் கரணம் என்ப
உரை:
பொய்கூறலும் வழூஉப்பட வொழுகளும் தோன்றிய பின்னர் முனைவர் கரணத்தைக் காட்டினார் என்று சொல்வர் என்றவாறு.
Sutra 143
Poyyum vazUum toonRiya pinnar
Aiyar yaattanar karaNam enpa
Meaning:
When after clandestine sexual unions there arose deceptions and falsities the enlightened people instituted formal rituals, so will people say
Comments:
Now despite ILampouranar being a Jaina scholar whose manuscript of Tol is the earliest written copy to have reached us, it appears that he also recorded an ancient version of the Sutras as well as the commentaries. For quite obviously Sutra 142 is an interpolation where the ‘meeloor muuvar( the higher three) is quite obviously the VarNas: Brahmins Ksatriya and Vasisesikas. The kiizoor i.e. the lower group of people are said to be the farmers and which is quite ridiculous. For in Tol the VeeLaN maantar, the farmers and Kizaar’s the land owners are highly esteemed where quite a number of them are known to be great scholars. Some even had their daughters married into royal families. The point is the VarNa system of social classification so discriminatory and highly Brahmin dominated is not at all the sociology of Tol as decribed in Akam and PuRam where such matters are dealt with. People are classified according to the professions they practice. Those who are common to all societies are termed ARivar( the scholars) Munivar(sages) aNtanar(the spiritual) sanRoor( the great ones) and so forth, The Paarppaar are the scholarly people probably named thus because they worshipped Brahma, the Lord of the Scriptures and so forth. Though in later times the Paarppaar were identified as Brahmins, but in SaGkam times it was not a VarNa designation.
Now this also ensures that the ‘aiyar’ mentioned in Sutra 143 is not a corruption of Arya where it is also Tamil with the roor ‘aar’ radiant. The word ‘aiyar’ is derived from the Ta, root ‘ai’ meaning elderly, respectable and so forth. In Tol ‘aiyar; probably meant simply the social elders, the aiyanmaar but which term later was appropriated as a caste term by some Samrtha Brahmins in the South.
To continue
Tolkaappiyar on Marriage-5a
As a result of Naturalism that permeates as the underlying philosophy of Tol we have also a naturalistic view of the meaning of Existence quite different from that of Vedism Buddhism Jainism and such other Indian religions. In connection with this, the following sutras are very informative.
For the sutras below I give my own interpretations,
Counseling by the Foster Mother and the ARivar
சூத்திரம் 151
கழிவினும் நிகழ்வினும் எதிர்வினும் வழிகொள
நல்லவை உரைத்தலும் அல்லவை கடிதலும்
செவிலிக் குரிய ஆகும் என்ப
உரை(உலகன்)
இறந்த காலத்தை நினைக்கும் போதும் நிகழ்காலத்தில் ஒன்றினை செய்யும் போதும் எதிர்காலத்தில் ஒன்றினைச் செய்ய நினைக்கும் போதும், அறவழியே செல்லுமா கணவன் மனைவியரை நல்லவை உரைத்தும் அல்லவை கடிந்தும் ஆற்றுப்படுத்தல் செவிலித் தாய்க்குரிய பண்பாகும்
Sutra 151
Kazivinum nikazvinum etirvinum vazikoLa
Nallavai uraittalum allavai kaditalum
Cevilik kuriya aakum enpa
Meaning:
It is the duty of the foster mother to council the couples when they recall the past effect the present and plan the future by telling them what is good and how to avoid the undesirable.
சூத்திரம் 152
சொல்லிய கிளவி அறிவர்க்கும் உரித்தே
உரை(உலகன்)
மேலே செவிலிக்குரியப் பண்புகளாக விளக்கப்பட்டவை அறிவிலும் உணர்விலும் சிறந்து நிற்கின்ற அறிவர்கட்கும் உரித்து என்றவாறு.
Sutra 152
Colliya kiLavi aRivarkkum urittee
Meaning:
What was said as the functions of the foster mother is also applicable to the ARivars. the knowledgeable persons.
சூத்திரம் 159
அருள்முந் துறுத்த அன்புபொதி கிளவி
பொருள்பட மொழிதல் கிழவோட் குரித்தே
உரை(உலகன்)
நல்லவோர் மனைவிக்குரிய பண்பாவது, பிணக்குகள் வெடிக்கும் பொழுது அமைதி காத்து அகத்தெழு அருளே மேவந்து அன்புநிறைந்த பணிவான சொற்களை சூழ்நிலைக்கேற்ப மொழிந்து அமைதி காத்தலாகும்.
Sutra 159
aruLmun tuRutta anbupoti kiLavi
poruLpada mozital kizavood kurittee
Meaning:
The function of a god wife is to utter meaningful words full of love and compassion prompted by the Divine Grace in contexts where arguments occur so that the situation becomes normal again
சூத்திரம் 160
காமஞ் சான்ற கடைக்கோள் காலை
ஏமஞ் சான்ற மக்களொடு துவன்றி
அறம்புரி சுற்றமொடு கிழவனும் கிழத்தியும்
சிறந்தது பயிற்றல் இறந்ததின் பயனே
உரை(உலகன்)
இளமைக் காலத்தில் காம வேட்கை மிக்கிருக்கின்ற போது, திருமணம் புரிந்து கற்பு நெறி பிழையாது புணர்ந்து மகிழ்ந்து புதலவர்கள் பெற்று காமமும் போக்கிய முதுமை காலத்தில், நன் முறையில் வளர்க்கப் பட்டதால் நற்குணங்கள மிக்கிருக்கும் மக்களொடு இனிதே வாழ்ந்து, அறத்தையே போற்றி அதனையேச் செய்யும் சுற்றத்தோடு இணைந்து உலக மக்களுக்க நல்லதையே செய்து இறுதிகாலம் வரை வாழ்தல் என்பது, அதுவரை செய்த பற்பல நல்வினைகளின் பயனாக அமையும் என்றவாறு.
Sutra 160
Kaamanj saanRa kadaikooL kaalai
Eemanj saanRa makkaLodu tuvanRi
aRampuri cuRRamodu kizavanum kizattiyum
ciRantatu payiRRal iRantatin payane
MeaningL
One should marry during the youth when the sexual desires are there. Having married and enjoyed sexual pleasures and begotten children, one should raise them in the best way. Then during the old age when the sexual desires are sublimated one should live with such children and a circle of friends given over to the righteous way of living doing only the best for the society at large. Such a way living the old age for both the man and woman becomes possible as the result of the righteous way of living during the youth.
Comments:
These sutras innocuous as they seem are actually sutras that have shaped the essence of Dravidian Philosophy and helped the Tamils to maintain a way of life quite natural against the onslaughts of the VarNa Dharma of degenerate Vedism, and the Asceticism of Buddhism and Jainism. The Vedic proposal of the four fold divisions of existence into Grahasta(family life) Vanaprasta( retiring in an hermitage and so forth) are also not condoned.
A man and woman should get married and within LOVE enjoy sexual unions and with that beget children, Then they should raise them up so that they grow up to be excellent adults. During Old Age when the sexual desires have been sufficiently sublimated and is no more a powerful pull but rather subdued, one should not retire to the woods or hermitages but rather persist living with the children and folks given over to the righteous way of living doing the best of social services to people at large.
Here we see the beginnings of ToNdu Vaazkkai, a life of social services that became the dominant social philosophy during the Bakti revolt that recovered not only BEING but also Love unto BEING as the important ingredient of meaningful existence.
It is also interesting that the Karma Theory is implied here. Such a way of Live, a life of social services during the Old Age is the result of righteous life during youth where the sexual desires are maximally strong. This implies the dry ascetic way of life where one becomes a recluse totally indifferent to the plights of people at large is a result of Bad Karma, a wrong way of living during the youth, perhaps a misuse of the sexual pressures that are naturally endowed. Thus the ascetic way of life is seen as a kind of PUNISHMENT, a result of evil actions during the youth.
This explains why while Vedantic philosophies advocate Asceticism (which are only a show and quite inauthentic in majority of cases) but not Saivism that promotes family life to the end where at the ripe old age both husband and wife cohabit but in love with each other but without craving for sexual enjoyments. The pleasures of Old Age consists in generalizing Love unto All so that life of service to humanity becomes the very theme that sustains existence till death.
Tolkaappiyar on Marriage-6 An Overview
The Brahmanization of Tolkaappiyam
First of all we notice that KaLaviyal is historically an amazing phenomenon, quite unparalleled for something like this, so modern both in substance and method, something not encountered in ancient societies elsewhere( I think). The freedom the youths had to meet members of the opposite sex, interact freely and develop love to the level where clandestine mating was allowed approvingly and in a way socially sanctioned though with some conditions, itself is an indicator that caste restrictions in marriages were not that strictly practiced. Where caste considerations dominate the unions of males and females, there cannot be love marriages. If there were strict caste restrictions such love marriages will not be not only not condoned but if it happens probably the couples would even be killed as it happens now in India.
This shows also there were NO VarNas among the Tamils at that time where restrictions on marriages are even more strict in VarNa Dharma. The Dravidian society in SaGkam times was NOT organized on VarNa lines at all and hence any attempt in inject VarNa sociology must be seen as a mischievous attempt to distort and discredit the utterly sophisticated Love Sociology of Tolkaapiyam. So such sutras as Sutra 89 that seeks to identify the Love Marriage as the same the habits of Gandarvas, the celestial nymphs who roam around the celestial world with harps must be seen as a utterly silly attempt to Brahmanize what is purely a Dravidian and a sophisticated and scientific analysis of love behavior among human beings.
However considering that it has been approved even by great Tamil scholars, it may even be something done by some Tamil scholars to integrate the Vedic with the Dravidian to present a comprehensive picture of the social institutions pertaining to love and marriage. Otherwise it is difficult to account for how a great Jaina scholar like ILamouranar could condone such very clearly VarNa related sutras so incongruent with the spirit of the native Tamil tradition
The genuinely Dravidian is outlined in Sutra 90 which I reproduce here because of it greatness, something amazing, a depth psychological analysis of Love Behavior, something utterly impossible in the VarNa sociology of the sickly Brahmanism.
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Sutra 90
onRee veeRee enRiru paalvayin
onRi uyarnta paalatu aaNaiyin
otta kizavanum kizattiyuG kaaNpa
mikkoon aayin kadivarai inRee
Meaning:
If we seek to understand how a male and female fall in love and unite in marriage, it is as follows. Normally such individuals exist as united in some ways (onRee) and different or alien in some ways (veeRee) However the right male and the right female begin to SEE themselves as loving deeply each other on the decrees of the BEING who resides in the depths of their soul. And here if the male is excellent in some ways then there will be no objections to the union by relatives and others
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Now some other Sutras of outstanding merits and again utterly modern are those concerned with the analysis of Gaze as such and mutual agreement arising as a matter of Intentional Fusion.
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Sutra 93
Naaddam iraNdum aRivudam padutaRkuk
Kuuddi uraikkum kuRippurai yaakum
Meaning:
The GAZE of both the male and female seeking sexual union is the symbolic language that will serve to bring about mutual agreement for the union (as overt verbal language is impossible)
Sutra 94
kuRippee kuRittatu koLLu maayin
aaGkavai nikazum enmanaar pulavar
Meaning:
When the gaze comprehends correctly the intentions for sexual union communicated , then that will materialize as a real event- so will say the scholars (who study human behavior)
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Such sutras arise not by analyzing the language of Dramas which is the only possibility Sk literature allows but rather Natural Behavior the Vazakku that Tolkaappiyar is said to have analyzed. The gaze and intentional fusion that makes sexual union a love based affair is not simply a matter of literary dramas but rather natural behavior and which is the essence and greatness of Tolkaappiyam.
Now such an objective utterly scientific analysis of Love Behavior is also followed in the analysis of Institutionalized marriages called KaRpu in Tol. Here again the injection of VarNa concepts is again an attemept at Brahmazing a sociology that is not at all Brahamanic. Thus the following Sutra must have been an interpolation probably done some Brahmins long before Tol reached Iampuranar. It may also an attempt by some Tamil scholars to paint an integral picture of the matter overlooking the great incongruancies.
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Sutra 142
Meeloor muuvarukkum puNartta karaNaG
Kiizoork kaakiya kaalaum uNdee
Meaning:
The formal rituals constituted for the higher VarNas of Brahmins Ksattiyas and Vasikas may sometimes even apply to the lower VarNas like the farmers, the tillers of the land.
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The Meaning of Aintiram as Naturlism
Now it is said by Panamparanar that Tolkaappiyar in finalizing Tolkaappiyam as such was filled with Aintiram, quite frequently taken as a grammatical treatises authored by Indra and in Sk etc. However in view of SumeruTamil we can see the meaning as Naturalism of Panch Bhutas which is also described in the Marabiyal. The word ‘tir-am” is most probably derived from Su. til, ti : to exist and which is retained in Ta. as ti-ti(> Sk stiti) to exist subsist and so forth, The ‘til
“ (> Ta, tin: to eat, tiini: food?) could have become “tir” and ‘tir-am’ meaning the existent and Ai-n-tir-am: the five basic existents the Panch bhutas. The overall orientation of Tolkaappiyar was Naturalism and hence a propensity to examine the Natural World using language and related matters as clues to wrest out the TRUTHS about Human Existence as a whole and which remains the goal of PoruLatikaram as such.
Against a background of such a sophisticated hermeneutic scientific attitude towards the study of Human Behavior it becomes highly detrimental to inject the venom of VarNasrama Dharma into the body of Tolkaappiyam and all just to uphold the feigned greatness of Brahmanism, something that must be condemned whether done ny Tamil scholars or Vedic Brahmins.
But then what is the Existential philosophy of the SaGkam Tamils who seem to have subscribed to Naturalism that sustained a phenomenological orientation ( Iyal NeRi) in research?
The following sutra that extols family life may be to the point, a philosophy of life quite different not only from Brahmanism but also Buddhism Jainism and so forth.
Sutra 160
Kaamanj saanRa kadaikooL kaalai
Eemanj saanRa makkaLodu tuvanRi
aRampuri cuRRamodu kizavanum kizattiyum
ciRantatu payiRRal iRantatin payane
Meaning:
One should marry during the youth when the sexual desires are there. Having married and enjoyed sexual pleasures and begotten children, one should raise them in the best way. Then during the old age when the sexual desires are sublimated one should live with such children and a circle of friends given over to the righteous way of living doing only the best for the society at large. Such a way living the old age for both the man and woman becomes possible as the result of the righteous way of living during the youth.