In our previous posts, we discussed Thirukkural’s history, structure, and composition and how the Tamil text is famously celebrated as universally applicable and is relevant even today. Most importantly, how it is ‘secular’ in its views.
Yet, surprisingly, the inaugural chapter begins with a Praise to God!
Kadavul Vazhthu (கடவுள் வாழ்த்து) introduces the concept of God, devotion, how to unite with their presence and what happens when one fails. The burning question spreads like wildfire –
“Why does a unanimously accepted secular piece of work begin with a Praise to God?”
Before we dwell on the thought, there are two more threads that we should seek to explore. First, what is our understanding of the word – ‘Secularism’? More importantly, what is our understanding of God, and what was Thiruvalluvar’s understanding?
Dictionaries define the word as an idea that doesn’t relate to spirituality or religion. The point to note here is that it doesn’t translate to the absence of a supreme being – the lack of God or promote atheism. Instead, the word signifies neutrality in terms of religion.
Thirukkural doesn’t debate which God to follow, which God is superior, or side its argument towards the preachings of a single belief. Instead, it focuses on helping the human race realise the need to believe in a supreme being and share ancient learnings to build their faith and devotion.
We derive our strength and courage from the people around us and the nature that enables us to strive through the trivialities of our existence. It is an instinct to follow an example set by others. Worldwide leaders are encouraged to lead by example.
We, Indians, celebrate the great epics – ‘Ramayana’ and Mahabharata’ more than their source – the ‘Vedas’ because the epics show us how to ingrain the teachings of the Vedas into our essence. While the Vedas are a tough nut to crack and understand in isolation, reading them through the lives of Lord Rama, the Pandavas, Kauravas, and Sri Krishna instantly makes us grasp the teachings. And thus, we always look for a single source of enlightenment, a leader to follow and an idol to worship and derive strength to live life.
We, humans, drew caricatures of perfect humans, and the idea of worship became celebrating and praying to these virtuous humans. Influenced by our history, society, and surroundings, our imaginations grew to accept many myths and intertwined grains of truth to create a whole world of religious spirituality. Each section of the populace developed its version of God, and lo behold, in today’s world, we have more religions and Gods than one can even account for. But sadly, with the entry of power and politics, faith has become a weaponised tool to sway public thoughts. Riots, wars and traumatic crusades have been fought, are being fought and will continue to be fought over the superiority of their God.
In contrast, as described by Thiruvalluvar, God isn’t the one we humans fight upon – whom we created and who are subsequently contrived to the same vices we are akin to. Instead, Thiruvalluvar’s God is a caricature of the God who created all of us – the original supreme being.
God, he says, is the fundamental being and the centre of our creation and existence (ஆதி பகவன் – Kural 1). He believes the One to be the epitome of knowledge (வாலறிவன் – Kural 2), who resides in the purest of all heart (மலர்மிசை ஏகினான் – Kural 3), is above all wants and desires (வேண்டுதல் வேண்டாமை இலானடி – Kural 4), who is unaffected by Karma (இறைவன் – Kural 5), has controlled all five senses and the desires springing from those (ஐந்தவித்தான் – Kural 6), the One who is the ocean of virtues (அறவாழி அந்தணன் – Kural 8) and possesses these virtuous qualities as well (எண்குணத்தான் – Kural 9).
The omniscient God has not been condensed into a visually imaginable being that we could create a physical idol of, consecrate in holy places and pray to. Instead, Thiruvalluvar has made efforts with conscious use of open-ended descriptions to maintain the mystery of the One and, at the same time, venture to derive an outline of the One’s greatness. He seeks to provide us with an enigma, a single source of inspiration and determination whom we can mould to build our faith and beliefs.
Every Kural in this chapter encourages us to develop and build our faith in God’s presence, believe in their omniscient support, and unite our consciousness with their enigma. This, in turn, seeks to create courage within us that allows us to face every music and, ultimately, live longer and prosper.
Kadavul Vazhthu is, in conclusion, a promising initiation to the wisdom professed in the text wherein one is taught humility and devotion and is encouraged to keep a pure heart free of evil desires and wants while fixating on God as our fundamental source of romantic inspiration and power. While doing so, it remains neutral and never compares or contrasts the superiority of any God or religion and, thus, is secular to its core.
Stay tuned as we venture into each of these ten Kurals individually!
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