Textual Idealism

When individuals strongly adhere to a particular ideology, they often struggle to interpret literature without distorting its meaning, especially when the text does not align with their beliefs. This leads to what I call “textual torturing.” For example, Dr. S. Ilango remarks:

“The view of high and low is also found in the Tirukkural. Whether this refers to caste hierarchy, social class, or merely an adjective depends on one’s personal perspective.” 

Dr. S. Ilango, Thamizha Katthil Vedha Kalvi Varalaaru (The History of Vedic Education in Tamil Nadu), Chennai, Alaigal Veliyeetagam, 2015, p. 34

Agreed. Any text, be it scripture or literature, can be subject to personal interpretation. However, it is important to recognize that even the Tirukkural, often celebrated as the pinnacle of Tamil literature—and rightly so—acknowledges the social discrimination that existed in Tamil society, whether or not it endorses it.

Dr. Ilango, who clearly subscribes to Marxist ideology, as he mentions in the preface (p. 6), sees nothing wrong in viewing contemporary events through this lens. But attempting to retroactively apply modern ideologies to ancient texts, especially when such concepts were nonexistent in that era, creates distortions. To expect to find utopian equality in ancient literature, free from all forms of discrimination based on birth, wealth, race, or education, is unrealistic. Such ideals belong to the realm of imagination, not historical reality.

This issue is not limited to Marxist interpretations or those who advocate for social justice. Others, too, can impose their ideologies on ancient texts, leading to similar distortions. Take the Tirukkural, for example. While it is often glorified, a plain reading reveals that its perspectives can be at odds with modern Feminism. Most of the verses on women are written from a male viewpoint, not valuing women for their inherent worth as individuals. Consider the chapter on “The Goodness of a Wife”:

 “An ideal wife maintains the dignity of her home 

And lives within her husband’s income.” (51) 

“Barren is life when a wife is not good, 

Other glories are only falsehood.” (52) 

“Nothing is truly lacking when a wife is worthy; 

What does one possess if she is unworthy?” (53) 

“There is nothing nobler than a wife 

Who upholds chastity in life.” (54) 

“If a wife worships no other god but her husband, 

It will rain at her command.” (55) 

“A woman who guards her purity, tends her husband, 

Upholds family fame, and tires not, is an ideal spouse.” (56) 

“What use is it to keep women in confinement? 

Their own purity is the true safeguard.” (57) 

“A woman who serves her husband well 

Shall be honored where gods dwell.” (58) 

“A man with a wife who does not preserve her honor 

Cannot walk with pride among his peers.” (59) 

“An excellent wife is indeed a domestic blessing; 

Good children are priceless ornaments.” (60) 

— M. Rajaram, Thirukkural, New Delhi, Rupa & Co, 2009, pp. 12-13

It is evident from these verses that Tirukkural approaches women primarily from a patriarchal standpoint. For a Feminist, glorifying Tirukkural as the ideal Tamil literature would present challenges.

It is not inherently wrong to interpret texts in a way that addresses contemporary societal needs. However, imposing too much of a modern ideology onto literature or scripture, especially when it was not the original intent of the author(s), leads to textual distortion. The authors wrote these works reflecting the social realities of their time. Acknowledging that a text embodies different values from one’s own is the most honest way to interpret it. However, when a text is promoted as an ideal for all people and all times, “textual torturing” becomes inevitable to reconcile contradictions.

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