நான் கடலின் ஒரு துளி அல்ல; ஒரு துளியின் ஒட்டுமொத்தக் கடல் - ரூமி

செவ்வாய், 9 டிசம்பர், 2025

'In our Kitchen…' story(English version) by Tamil Bharathan won Cash prize of 1 lakh INR in Kumudam Story Competition

   

The 'In our Kitchen…' story was written by Dr. Tamil Bharathan and received the 3rd Prize (Cash prize of 1 lakh INR) in the Sangam Poetry-based Tamil Short Story competition organised by Kumudham Magazine and the Konrai Foundation. The story was published in Kumudham magazine dated 09.12.2020. The story is based on the Sangam poem - Kuṟuntokai 167. The poem and its meaning are given below. I would be happy to listen to your thoughts and comments after reading. English Translation done by S. Shwetha.

 

In our Kitchen

With only a few hours left, he called his mom hurriedly. In moments of confusion, advice is always sought from the one who introduced the world to us. Even after four rings, his mom did not answer the call. Let me try for one last time. If she picks up, then it's fine, if she does not... That is not an option. She will pick it up. As he was thinking, “Ācai paṭṭa Ellāttaiyum[1]”, the tune rang in his phone.

“Just now I saw the news. Lockdown will be in effect from tonight. You told me that you will vacate the hostel and come back, where are you?”

“Hello Amma, it's jam-packed here. There are no trains. Cab drivers are refusing to drive. The bus is the only way to travel. It is better to stay put than venture into this crazy crowd. But where can I stay in Chennai? Nobody will let anyone inside their house. I’m totally confused. Give me an idea.

Mom advised the son who was working in a Consultancy.

“If you won't get mad, I’ll tell you something”

“You want me to go to Valli’s home, don't you? You don’t want to say anything at all, just hang up!”

Overflowing buses, cars that refuse to cross Tambaram, and Stationary trains in stations. Corona has turned the normal upside down. As soon as the government announced 144 for the next 48 days, the hostel manager posted on WhatsApp, ‘Cooks will not be available. Restaurants will be shut too.’ Right after seeing the text, he vacated the hostel and was on his way to his hometown. Autos and Cabs were not available due to self-curfew. While he was updating stuff online, he was not ready to go to Koyambedu (CMBT) for fear of Corona.

He could go to any relative’s house. But there are no close relatives who can feed him with food and respect for 48 days. He could stay with his friends, but his last bachelor friend became a husband last month. The thought of being a nuisance to anyone made him give up the idea. He was even more irritated that his mom asked him to stay at Valli’s. 

He groaned to himself and walked towards the East that dawns. The place of Valli’s house was not coincidentally located in the east. He walked along with the howls of Stray dogs, he walked under the rolling gaze of owls, he walked in the silence of roosting birds, and he walked beneath the witness of the stars, and he walked and walked and walked. Nature controls the unstable Earth.  In this world, one must run and hide to defend oneself. This reality brings hopelessness towards life.

 

It was at the most unexpected time, place, situation, “Uṉakkē uyirāṉēṉ ennāḷum eṉai nī maṟavātē nī illāmal etu nim'mati nītāṉ eṉṟum eṉ caṉṉit[2]”. The call ended. It was Valli’s call. After almost two months, he is hearing that song. The lyrics and the pleasant impression that they left on him rekindled his memories.

“Uṉakkē uyirāṉēṉ ennāḷum eṉai…” he answered the call with silence.

“I know you won't talk to me. You don't have to. Even I would not have talked to you. Amma called me last night. She told me that you hung up on her angrily. You will be wandering somewhere here in Chennai at midnight. Send me the location, and I will come and pick you up.”

She cut the call without expecting answers. She reached the ground floor of her apartment to start the car even before he sent the location. Looking at the location, her expression turned as if she was looking at her dishevelled face in the mirror. She looked at him, who was standing right outside her apartment. She called him. He didn’t move. She called him again. No use. As she took him, the lift reached the 18th floor.

*

Valli. Talented, affluent woman. Software engineer in the computer sector. The monthly salary is above four lakhs. Her goal is to multiply that. No parents or her parents separated. Valli prefers to say that she has no parents.  All through school and college, she stayed only in hostels, even after getting a job, she stayed as a paying guest. When her salary exceeded a lakh, she bought this house on the 18th floor on EMI. It is more of a resting nest than a house. Even Valli prefers that. She lives by the saying “Spread your wings and fly” and flies in society. She thought that the emptiness of her life could be filled only by the success of flying. For Valli, victory is happiness.

Before her age crossed half a century, she had identified the one for her body and soul. It was him. He came from a small town to Chennai, studied through his mother’s hard work. He had just then begun to harvest lakhs. Same office, nonchalant 90’s kids’ face, no past relationships, no flirting with women. She had no one to tell her if she was doing the right thing by deciding to marry him. She decided and told him.

*

“Stay here”

She went inside and brought a bucket and a bottle of imported disinfectant. She asked him to put the bag in the bucket and sprinkled the disinfectant on him. His expression changed like a pest dying from pesticide.

“Sleep right here?”

“Hmmm”

He went in and slept in the hallway itself. Her sleep filled the second room with AC.

*

Valli was not like other women. Her self-knowledge and dreams were above average, and he liked it. After getting to know each other and deciding to marry, he came to the same house for the first time during a regular Mārkaḻi[3] [3] Night. Among the rare fine art pieces, the flame lily coloured walls and essential things that lived in the house, he was the only addition.

He talked, she talked, they talked. They talked until the sky clouds migrated.

“Shall I order something to eat?” She asked

“No need. Shall we have a coffee? No need to order. I will make,” he said, and walked into the kitchen.

 

It was surprising and Shocking. There were no utensils in that large kitchen. No groceries. There was RO Water for drinking and a refrigerator to extend the life of perishable fruits.

“Hey, what is this? There is nothing in your kitchen.” 

“To not have a kitchen at all is my dream. Do you have any idea about how much time each household spends cooking? Women were only meant to cook for a very long time in the past generations. For her husband, for his family, then for their children. The kitchen was the only place for women until they died. Fine, even after society developed and women began making their mark intellectually, did this condition change? No, why? Even today, the magazines that are exclusive to women give only recipe books as freebies. The idea that women are destined to cook is deeply rooted in the society’s structure. Need to change that.”

“Hey, you have lunch at the office. Then what about breakfast and dinner?”

“For breakfast, Juice and I will order for dinner. In between, I will have fruits instead of snacks”

“Opps! Will it be the same for me when I come here in the future?”

“No compulsion, but it would be nice if you followed too. I don't agree with the idea of men cooking, either. Why should anyone spend an hour cooking the food that we eat in 10 minutes? Think of how that time can be used productively. A thousand families spend an hour each preparing a meal. If the same food is prepared in bulk, each family will save an hour, that is, one thousand hours saved for one thousand families.”

The day after their wedding, they crossed the continent for their honeymoon. A month passed, and life became normal. He was bound by her words as they were newlyweds. They ordered food and ate. In a few months, Māppiḷḷaic campā[4]  rice sack harvested by his mother reached the 18th floor. “Don't want to cook that, don't want to waste too, I will just send it back," she said. He did not want to send back the fruit of his mother’s toil - the rice of his land. She did not like having something of no use in the house. Friction flickered. Flared. Fumed. It led to a divorce. They fell apart in heart before they fell apart in court. He left her house and went back to his PG hostel even before they received a legal notice.

*

“Hey, wake up. How long will you sleep?”

He raised his eyebrows, forming a “What?” expression

“Don't you feel Hungry? Look at the time.”

She gave him bread and jam. Sun shined. The balcony gave a view of trees, buildings and emptiness. No buses, no way to travel. He did not want to stay in the house where he had no right to stay. He washed his face and decided to go to his hometown somehow.

“Did you eat?” she longed for him would utter these words. After the implementation of Work from Home due to COVID-19, it became like this. She has changed. For the one who was always flying, the house became the sky. And a punishment too. No cooks were available because of the curfew. Buying food from outside was not safe due to the spread of the virus. He looked at her now lean form and pale face,

 

“You?” He uttered the word like a flower that blooms once in a blue moon.

She cried as the dark clouds that break the sky- sluice and soak the fields. He was reluctant even to touch her. “Wait, I’ll come”. He went to the kitchen to fetch water. Shock. Surprise too. New utensils have moved in. There was an induction stove, and it was a mess. There were some millets and grains for cooking. The refrigerator was filled with vegetables. There was a rice sack in the corner. Without expressing anything, he fetched water and gave it to her.

“I am leaving”, he prepared to leave

“Could you cook for me and go?” she asked

He cried, hugged, cooked, ate, and made her eat. He who was prepared to leave stayed there for 48 days. Mom taught Pāṭṭi camayal[5] [5] through WhatsApp. Food is a basic need. Spending hours inside the kitchen is unnecessary. The rice sack was over. After 48 days, the curfew was relaxed. Valli’s heart was full, she gained weight, and her face glowed. The two have now become three. Who knows, maybe even four. Mom was happy. Mom-to-be too.

Together, they tore the legal notice. The kitchen cooking that once drove them to divorce now drew them together, deepening their love and intimacy. This reality became hope.

 

The headlines of that day’s newspaper:

Coronavirus has been completely eradicated from the country. Social distancing is no longer necessary

 

Dot

 

Kuṟuntokai 167

Author: Kūṭalūrk kiḻār

Note: The foster mother who visited the couple in their marital house, said this to the heroine’s mother on her return.

English Translation: Mrs Vaidegi

 Mullai Thinai – What the foster mother said to the heroine’s mother

Wearing a garment that was not
washed after she mashed mature
curds and wiped on it with her
delicate fingers that resemble glory
lily petals, she cooked.

Smoke from her cooking spread
around and touched her kohl-lined
eyes that are like blue waterlilies.

She made sweet tamarind curry that
he enjoyed and ate.
Her face revealed her happiness in
a delicate manner, the young woman
with a bright forehead.






[1] A Tamil song dedicated to the mother 

[2] A Tamil Song that soulfully expresses the divine love a man has for his beloved 

[3] The ninth month in the Tamil Calendar. The month corresponds winter season and falls in DecemberJanuary.  

[4] a traditional, red-colored rice variety native to Tamil Nadu, named "Bridegroom's Rice" because it was historically fed to grooms to build strength for a traditional stone-lifting test

[5] traditional South Indian cuisine prepared by grandmothers, and is followed through generations

திங்கள், 8 டிசம்பர், 2025

The Twelve Situations of Warfare in Ancient Tamil Literature - Puraporul Venpamaalai

 

The Twelve Situations of Warfare in Ancient Tamil Literature

As a student embarking on the study of classical Tamil literature, you are entering a world of profound poetry and intricate social codes. This ancient literary tradition is broadly divided into two magnificent categories: ‘Akam’ (அகம்), which explores the inner world of human emotions, primarily love; and ‘Puram’ (புறம்), which deals with the external world of war, governance, ethics, and public life.

Within these categories, poems are classified by their ‘tiṇai’ (திணை), a term that signifies a specific poetic ‘situation,’ ‘context,’ or ‘theme.’ The tiṇai provides the backdrop, mood, and subject matter for a given poem. Crucially, each of these military situations was symbolized by a specific flower worn as a wreath. This flower acted as a clear emblem or uniform, allowing anyone to instantly identify a warrior's specific mission and allegiance on the battlefield.

This document will serve as your guide to the twelve distinct Puram tiṇais as codified in the ancient grammatical text, Purapporuḷ Veṇpāmālai (புறப்பொருள் வெண்பாமாலை). This work holds a significant place in the Tamil grammatical tradition, as it expanded upon the seven puram tiṇais found in the much older and foundational text, Tolkāppiyam, creating the more detailed twelve-part system that became the standard for later literature. This classification offers a remarkable window into the highly structured and ritualized world of ancient Tamil warfare and public conduct.

The progression of these situations often follows the logical sequence of a conflict, beginning with the formal declaration of hostilities.

The Opening Moves: Cattle Raids and Recovery

In ancient Tamil society, wars were not initiated with a surprise attack on people. Instead, the conflict was formally signaled through a cattle raid, a strategic act that targeted the enemy's wealth. This was followed by an immediate attempt at recovery, creating the first interdependent pair of martial situations.

Tiṇai

Purpose and Action

1. Vetci (வெட்சி)

This is the initial act of war, a surprise raid launched by a king's warriors to capture the enemy's cattle herds (āṉirai kavartal). Seen as a formal declaration of conflict, the raiding warriors would wear a wreath of red Vetci flowers to signify their mission.

2. Karantai (கரந்தை)

This is the direct response to a Vetci raid. The defending warriors immediately pursue the raiders to recover their stolen cattle (nirai mīṭṭal). These warriors wore a wreath of Karantai flowers to identify their purpose.

Starting a war with a cattle raid was considered a formal and more ethical means of signaling conflict. Cattle were a primary symbol of wealth, and their capture served as a clear message without causing immediate harm to the civilian population. Ancient grammarians also saw a deep symbolic parallel between the external and internal worlds. The Vetci tiṇai, a warrior's daring raid to capture cattle from an enemy's territory, was seen as the external (puṟam) equivalent of the Kuṟiñci tiṇai from Akam poetry—a lover's daring clandestine journey to meet his beloved.

Once the initial conflict over cattle is established, the war typically escalates into a direct struggle for land and territory.

The Escalation: Invasion and Defense

Following the initial skirmishes, the conflict intensifies as one king decides to invade the other's territory, prompting a full-scale defensive war.

Tiṇai

Purpose and Action

3. Vañci (வஞ்சி)

This phase represents a full-scale invasion. A king, driven by the desire to expand his kingdom (maṇṇācaiyāl pōriṭutal), marches his army into enemy territory. The invading warriors wear wreaths of Vañci flowers to declare their intent.

4. Kāñci (காஞ்சி)

This is the defender's response to the invasion. The defending king and his warriors fight resolutely to protect their land from the invading army (etirūṉṟal). They wear wreaths of Kāñci flowers to symbolize their defensive stand.

As the invasion proceeds, the focus of the war often shifts from open-field battles to the strategic capture or defense of fortified strongholds.

The Siege: Besieging and Defending the Fort¹

Fortresses were the centers of power and defense in the ancient world. The following pair of tiṇais deals exclusively with the siege warfare that was crucial to controlling territory.

Tiṇai

Purpose and Action

5. Uḻiñai (உழிஞை)

This tiṇai represents the act of besieging and attacking an enemy's fort (eyil vaḷaittal). The attacking army surrounding the fortress would wear Uḻiñai flowers to signify their objective of capturing the stronghold.

6. Nocci (நொச்சி)

This tiṇai is focused entirely on the act of defending a fortress (eyil kāttal). The warriors stationed within the fortress walls, tasked with repelling the besieging army, would wear wreaths of Nocci flowers.

After strategic maneuvers and sieges, the conflict inevitably moves toward a decisive, all-out confrontation on the open battlefield.

The Climax: Open Battle and Victory

These final stages of combat represent the ultimate test of martial strength and the celebration of triumph.

Tiṇai

Purpose and Action

7. Tumpai (தும்பை)

This is the climactic, head-on battle where both armies clash in an open field. The sole focus is on demonstrating martial valor and prowess, with victory or death being the only outcomes. Both sides wear wreaths of Tumpai flowers to signify their unwavering commitment to battle.

8. Vākai (வாகை)

This tiṇai represents victory. The triumphant king and his warriors celebrate their success by wearing a wreath made from the leaves and flowers of the Vākai tree. While its primary context is martial victory, Vākai can also signify excellence and triumph in any field, such as scholarship or debate.

Not all Puram themes, however, are about direct conflict. The remaining tiṇais cover other essential aspects of public life, including praise for patrons and social ethics.

Themes Beyond the Battlefield

This group of tiṇais expands the scope of Puram poetry to include praise, philosophy, and social situations considered public matters.

  • 9. Pāṭāṇ (பாடாண்): This tiṇai is dedicated to the praise of a patron, typically a king, chieftain, or another person of great stature. Poets would compose verses celebrating a leader's glory, strength, generosity, and compassion. The goal was often to seek patronage while immortalizing the patron's virtues.
  • 10. Potuviyal (பொதுவியல்): This tiṇai functions as a miscellaneous or general category. It covers universal themes that can be common to all the other situations, such as the impermanence of life and general moral principles that were not addressed in the more specific tiṇais.
  • 11. Kaikkiḷai (கைக்கிளை) & 12. Peruntiṇai (பெருந்திணை): These two tiṇais, which represent one-sided love and mismatched or improper love, respectively, are primarily themes of love. However, they are included in Puram literature because, unlike the mutual, idealized, and private love of Akam poetry, these unreciprocated or socially inappropriate relationships were considered public knowledge and matters of external conduct.

Conclusion: The Order of War and Life

The twelve Puram tiṇais—from the opening gambit of a cattle raid (Vetci) to the celebration of victory (Vākai) and the broader themes of praise (Pāṭāṇ) and public ethics (Potuviyal)—provide a comprehensive framework for understanding the outer life of ancient Tamils. This systematic classification does more than just categorize poems; it reveals the structured, ritualistic, and code-bound nature of warfare and public life as envisioned and practiced in ancient Tamil society. It shows a world where every action, even in war, was governed by a clear set of rules, symbols, and literary conventions.

--------------------------------------------------------------------------------

¹Note: While the logical sequence of events is the siege (Uḻiñai) followed by the defense (Nocci), the grammatical text Purapporuḷ Veṇpāmālai lists Nocci first. Scholars suggest this was a deliberate choice by the author to emphasize the principle that one must be prepared to defend one's fortress even before an attack materializes.

Thanks to NotebookLM

ஞாயிறு, 7 டிசம்பர், 2025

A Brief about Tamil Bharathan : as per notebookLM

A Brief about Tamil Bharathan : as per notebookLM

 

Introduction

We’re often taught to see the world in neat, separate boxes. On one side, you have the hard sciences—physics, with its universal laws and mathematical precision. On the other, you have the humanities—ancient poetry, philosophy, and the subtle art of linguistics. We imagine career paths as straight lines, where a physicist stays a physicist and a historian of ancient texts stays in the library.

But every now and then, a story comes along that collapses these boundaries. Sometimes, that story can be found in a place as unassuming as a curriculum vitae. The career of a single scholar can reveal a hidden network of connections, where the principles of science illuminate ancient grammar, and a trip to a monastery in Venice can unearth a lost piece of Indian history.

This is the story of Dr. Tamil Bharathan, a scholar whose work bridges continents, centuries, and disciplines—a contribution so significant he was honored with the "Thirukural Selvar" award in the Indian Parliament. By looking at a few key moments and achievements in his career, we can uncover some powerful takeaways about knowledge, discovery, and the surprising ways our world is interconnected.

1. You Don't Have to Choose Between Science and the Humanities.

Dr. Bharathan’s academic journey began not in a library of ancient texts, but in a science classroom, earning a Bachelor of Science in Physics from BharathiDasan University. From that foundation, his path took a turn that many would find surprising, culminating in a Ph.D. in Tamil from the prestigious Jawaharlal Nehru University. The two disciplines didn’t just follow each other; they merged.

The core of his research was a comparative study of the ancient Tamil grammar Tolkāppiyam and the works of the Greek philosopher Aristotle. Specifically, he used frameworks for understanding physical concepts like time to analyze how these two distant traditions structured their own understanding of existence. His M.Phil. thesis directly compared Tolkāppiyam and Aristotle’s Physics, and he later published a scholarly article on the "Time concept" in both.

This is so impactful because it completely upends the conventional "arts vs. science" divide. It shows that the analytical thinking honed in physics can be a powerful lens for understanding ancient philosophy. Dr. Bharathan’s work demonstrates that across disparate cultures and fields of study, humans have always been wrestling with the same foundational questions about our place in the universe.

2. Ancient Secrets Can Be Found in the Most Unexpected Places.

In July 2023, Dr. Bharathan traveled to Venice, Italy, for a highly specialized purpose: to attend a Greek Paleography summer seminar. The goal was to learn the intricate skills needed to decipher ancient manuscripts. But as fate would have it, while he was there honing the skills to read history, he ended up making it.

On July 29, during that same trip, a visit to the Armenian Monastery Mechitarist on the island of San Lazaro led to an incredible find: a significant palm-leaf manuscript. Titled “Gnana Muyarchi,” it was authored in the 18th century by Gnanaprakasa Swami. Written entirely in the Tamil language, its journey began thousands of miles away in Aavur, Pudukottai, Tamil Nadu. This discovery—a tangible piece of cultural heritage preserved for centuries in an Armenian monastery in Italy—was so significant it garnered international media attention. It’s a powerful testament to the fact that history is not a closed book; vital pieces of our collective story are waiting in unforeseen locations for a prepared mind to find them.

3. The Oldest Ideas Can Build Modern Bridges.

Dr. Bharathan’s work is not just about comparing two ancient texts in isolation; it’s about creating a living dialogue between two of the world's great classical civilizations. His career is a masterclass in how deep scholarship can serve as a form of cultural diplomacy.

His dedication to bridging the Tamil and Greek worlds is evident in his international academic activities. He has presented his comparative research at the Aristotle University of Thessaloniki in Greece, participated in specialized seminars to decipher ancient Greek manuscripts, and completed intensive courses on Greek language and culture. But this commitment goes beyond academic exchange. He undertook the monumental task of producing a conceptual Tamil translation of Aristotle’s Physics, making the foundational text of a great Western thinker accessible to a new generation of Tamil readers.

This isn't just an academic exercise. It’s an act of connection that demonstrates how ancient Tamil and Greek thinkers, though separated by thousands of miles, were engaged in parallel inquiries into logic, nature, and language. This work builds a bridge of shared intellectual heritage, showing that the oldest ideas can help us understand our shared humanity today.

4. Deep Scholarship Should Be Shared with Everyone.

While his research is highly specialized, a significant part of Dr. Bharathan's work is dedicated to bringing knowledge out of the university and into the hands of the public. He has collaborated extensively with Indian government institutions to make the Tamil language and its rich heritage accessible to a wider audience.

His public-facing work is extensive and impactful:

  • As a Tamil Resource Person for the Bhasha Sangam initiative with NCERT, he helped create a book of 108 basic Tamil sentences for non-Tamil students across India.
  • He contributed as a Tamil Language Expert for the 'Tamil Primer,' a guidebook published by the Ministry of Education to introduce the Tamil alphabet to new learners.
  • Going further, he helped create 10 Learning Modules specifically designed to teach Tamil to non-native students.
  • He has served as a resource person for programs like Basha Sangam and Kuralum Kathiyum on the PM eVidya channel, bringing Tamil culture to a national broadcast audience.
  • Connecting back to his scientific roots, he has worked as a Tamil translator for NPTEL (National Programme on Technology Enhanced Learning), helping to translate technical and scientific educational materials.

This work exemplifies a powerful idea: that expert knowledge finds its greatest purpose when it is shared. By breaking down language barriers and creating tools for children and learners, Dr. Bharathan ensures that Tamil culture is not just a subject for scholars, but a living, accessible heritage for future generations.

Conclusion

Looking at these different threads—physics, ancient grammar, manuscript discovery, cultural exchange, and public education—it becomes clear that a career doesn't have to be a straight line. It can be a rich mosaic where seemingly unrelated passions combine to tell a uniquely impactful story. The journey of one scholar reminds us that knowledge is fluid, interconnected, and full of surprises.

It leaves us with a compelling question to consider in our own lives: What artificial boundaries between fields of knowledge might be holding us back from our own surprising discoveries?

வெள்ளி, 24 அக்டோபர், 2025

Grok response : tamil bharathan JNU

 ### Dr. Tamil Bharathan T. K.: A Scholarly Journey at JNU


Dr. Tamil Bharathan T. K. is a distinguished Tamil scholar whose academic journey, particularly at Jawaharlal Nehru University (JNU) in New Delhi, has significantly shaped his contributions to Tamil linguistics, literature, and comparative studies. Known for his interdisciplinary approach, Bharathan bridges classical Tamil texts with global philosophical traditions, making him a prominent figure in the study of Tamil heritage and its universal relevance. His time at JNU, where he pursued his M.Phil and likely his PhD, marked a pivotal phase in his intellectual development, fostering groundbreaking research and cultural advocacy.


At JNU, Bharathan pursued an M.Phil in Tamil (2018–2021), focusing on *A Comparative Study of Tolkāppiyam and Aristotle’s Physics*. This thesis exemplifies his unique ability to juxtapose *Tolkāppiyam*, the oldest extant Tamil grammar text (circa 300 BCE), with Aristotle’s foundational work in Western philosophy. By analyzing concepts like time, structure, and causality, Bharathan highlighted parallels between Tamil and Greek intellectual traditions, revealing the sophistication of ancient Tamil thought. His work underscores how *Tolkāppiyam*’s grammatical frameworks encode not just linguistic rules but also philosophical insights about the cosmos, human emotions, and ecology—comparable to Aristotle’s explorations of nature and metaphysics. This comparative lens has positioned Bharathan as a scholar who transcends cultural boundaries, making Tamil studies relevant to global academic discourse.


Bharathan’s time at JNU was enriched by the university’s vibrant intellectual environment, known for fostering critical inquiry and interdisciplinary research. JNU’s Centre for Indian Languages provided him with access to esteemed mentors and resources, enabling deep engagement with Tamil’s classical texts, such as the Sangam poetry corpus. His prior M.A. dissertation at the Central University of Tamil Nadu, which analyzed *Neytal* songs in the Sangam anthology *Aiṅkuṟunūṟu* through *Tolkāppiyam*’s grammatical lens, laid a strong foundation for his advanced research at JNU. This continuity reflects his commitment to understanding Tamil’s literary and linguistic heritage, particularly its ecological and emotional dimensions, as seen in the *tinai* (landscape-based poetics) framework.


Beyond academics, Bharathan’s JNU years were marked by active participation in cultural and linguistic initiatives. He contributed as a translator for the National Programme on Technology Enhanced Learning (NPTEL), rendering the course *Appreciating Linguistics: A Typological Approach* into Tamil, making complex linguistic concepts accessible to Tamil-speaking students. His involvement in the National Council of Educational Research and Training (NCERT)’s *Bhasha Sangam* initiative under *Ek Bharat Shreshtha Bharat* further showcased his dedication to promoting Tamil as part of India’s linguistic diversity. These efforts highlight his role as a cultural ambassador, using his JNU training to bridge Tamil scholarship with national educational goals.


Bharathan’s JNU experience also nurtured his public engagement. His oratory skills, honed through competitions like the 2017 International Tamil Elocution Competition in Colombo, where he was second runner-up, reflect his ability to articulate Tamil’s richness to diverse audiences. Awards like “Thirukural Selvar” (2015) and “Ilam Navalar” (2014) underscore his early recognition as a Tamil scholar, which JNU’s rigorous academic environment further amplified. His 2025 publication on Authorea, expanding his M.Phil research, demonstrates the lasting impact of his JNU training.


In conclusion, Dr. Tamil Bharathan’s tenure at JNU was transformative, shaping him into a scholar who blends rigorous research with cultural advocacy. His comparative studies, translation work, and public engagement continue to elevate Tamil’s global stature, making his JNU journey a cornerstone of his illustrious career.


*Word count: 500*  

*Source: tamilbharathan.com, Authorea publication (2025)*

வியாழன், 16 அக்டோபர், 2025

நிக்கோமேக்கியன் எதிக்ஸ் - அரிஸ்டாட்டிலின் ஒழுக்கவியல்

Translation Post about Aristotle's Ethics (Nicomachean) 


ஒரு ஆசான் ஒருமுறை என்னிடம் ஒரு விஷயத்தைச் சொன்னார், அது மனதில் பதிந்துவிட்டது: "நீ மகிழ்ச்சியாக இருக்க என்ன தேவை என்று கேட்பதை நிறுத்து, மாறாக, நீ எப்படிப்பட்ட மனிதராக மாற விரும்புகிறாய் என்று கேட்க ஆரம்பி." இருபத்து இரண்டு வயதில், இந்த அறிவுரை தெளிவற்றதாகவும், மகிழ்ச்சியல்லவா முக்கியமானது என்று தோன்றியது. ஆனால், பல ஆண்டுகளுக்குப் பிறகு, அரிஸ்டாட்டிலின் *நிகோமாக்கியன் எதிக்ஸ்* (கி.மு. 350 இல் எழுதப்பட்டது) என்ற நூலைப் படித்தபோது, அந்த உரையாடல் புரிந்தது.


அரிஸ்டாட்டில் தற்காலிக இன்பங்களிலோ, கணநேர திருப்தியிலோ ஆர்வம் காட்டவில்லை. அவர் கேட்பது, மனித செழிப்பு (யூடைமோனியா) என்றால் என்ன, முழுமையாக உணரப்பட்ட வாழ்க்கை, உங்கள் திறன்களை வளர்த்து, மனிதனாக சிறந்து விளங்குவது பற்றியது. இது தத்துவத்தை ஒரு வழிகாட்டு நூலாகக் கொண்டு, அரிஸ்டாட்டில் ஒரு உயிரியலாளர் உயிரினங்களை ஆய்வு செய்வது போல நற்பண்புகளை ஆராய்கிறார், மனிதர்கள் தங்கள் சிறந்த நிலையில் செயல்பட என்ன தேவை என்பதைத் தேடுகிறார்.


ஆரம்பத்தில், ஒவ்வொரு செயலும் ஏதோ ஒரு நன்மையை நோக்கமாகக் கொண்டிருப்பதாகவும், மிக உயர்ந்த நன்மை என்பது அதைத் தனக்காகவே தேடப்படுவது என்றும் அவர் கூறுகிறார். பணம் அதன் மூலம் வாங்கப்படுவதற்காகத் தேடப்படுகிறது. கௌரவம் அது தரும் அங்கீகாரத்திற்காகத் தேடப்படுகிறது. ஆனால், உண்மையான மகிழ்ச்சி, செழிப்பு, தனக்காகவே தேடப்படுகிறது. அரிஸ்டாட்டில் இங்கு நல்ல உணர்வைப் பற்றி பேசவில்லை; அவர் நல்லவராக இருப்பது, மனித இயல்புக்கு ஏற்ப சிறப்பாக செயல்படுவது பற்றி பேசுகிறார். இது மற்ற எல்லா இலக்குகளுக்கும் பொருள் தரும் இலக்கு.


மனித சிறப்பு என்பது பகுத்தறிவை உள்ளடக்கியது என்று அரிஸ்டாட்டில் வாதிடுகிறார், இது நம்மை தாவரங்களிலிருந்து (அவை வளர்கின்றன) மற்றும் விலங்குகளிலிருந்து (அவை உணர்கின்றன ஆனால் முடிவெடுக்க முடியாதவை) வேறுபடுத்துகிறது. நல்ல வாழ்க்கை என்பது பகுத்தறிவை சிறப்பாகப் பயன்படுத்துவது, நற்பண்புகளை வளர்ப்பது, தொடர்ந்து நல்ல தேர்வுகளைச் செய்ய உதவுவது. இது விதிகளைப் பின்பற்றுவது பற்றியல்ல, மாறாக, உங்கள் குணத்தை முறையாகப் பயிற்றுவிப்பதன் மூலம் உள்ளுணர்வாக நல்ல தேர்வுகளைச் செய்யும் நபராக மாறுவது பற்றியது.


நற்பண்பு என்பது தீவிரங்களுக்கு இடையே உள்ளது என்று *நடு நிலைக் கோட்பாடு* அவரது நெறிமுறையின் மையமாக உள்ளது. தைரியம் கோழைத்தனத்திற்கும் முன்கோபத்திற்கும் இடையில் உள்ளது. தாராள மனப்பான்மை கஞ்சத்தனத்திற்கும் வீண் விரயத்திற்கும் இடையில் உள்ளது. சரியான பெருமை பணிவுக்கும் ஆணவத்திற்கும் இடையில் உள்ளது. அரிஸ்டாட்டில் சாதாரண மிதமான தன்மையைப் பரிந்துரைக்கவில்லை; நடு நிலை எப்போதும் நடுவில் இருக்க வேண்டிய அவசியமில்லை. உண்மையான ஆபத்தில் இருக்கும் ஒரு படைவீரருக்கு, சிறு சிரமத்தில் இருப்பவரை விட அதிக தைரியம் தேவை. நற்பண்பு உள்ளவர் சூழ்நிலைக்கு ஏற்ப பொருத்தமான பதிலை அளிக்கிறார்.


அறிவை விட பழக்கவழக்கம் முக்கியம். தைரியத்தைப் பற்றி கோட்பாட்டளவில் புரிந்துகொள்வதால் நீங்கள் தைரியமானவராக மாற மாட்டீர்கள்; தைரியமான செயல்களைப் பயிற்சி செய்வதன் மூலம் தைரியம் உங்கள் இயல்பாக மாறும். அரிஸ்டாட்டில் நெறிமுறை வளர்ச்சியை ஒரு இசைக் கருவியைக் கற்பதற்கு ஒப்பிடுகிறார்: நீங்கள் இசையை வாசிப்பதன் மூலம் நல்ல இசைக்கலைஞராக மாறுகிறீர்கள், மீண்டும் மீண்டும் செயல்படுவதன் மூலம் திறமையை வளர்க்கிறீர்கள், பழக்கத்தின் மூலம் சிறப்பு உருவாகிறது. குணம் சிந்தனையால் மட்டுமல்ல, பயிற்சியால் கட்டமைக்கப்படுகிறது.


நட்பு பற்றிய விவாதம் கிட்டத்தட்ட இரண்டு முழு புத்தகங்களை உள்ளடக்கியது, இது நெறிமுறைகள் தனிநபர் நற்பண்பில் மட்டுமே கவனம் செலுத்தும் என்று எதிர்பார்த்த மாணவர்களை ஆச்சரியப்படுத்தியது. ஆனால், மனிதர்கள் தனிமையில் செழிக்க முடியாத சமூக விலங்குகள் என்று அரிஸ்டாட்டில் உணர்ந்தார். அவர் மூன்று வகையான நட்புகளை வேறுபடுத்துகிறார்: பயன்பாட்டு நட்பு (பரஸ்பர நன்மை அடிப்படையில்), இன்ப நட்பு (மகிழ்ச்சி அடிப்படையில்), மற்றும் குண நட்பு (நற்பண்பின் பரஸ்பர அங்கீகாரம் அடிப்படையில்). குண நட்பு மட்டுமே முழுமையான நட்பு, ஆனால் மற்றவையும் நன்கு வாழப்பட்ட வாழ்க்கையில் தங்கள் இடத்தைப் பெறுகின்றன.


தன்னார்வ மற்றும் தன்னார்வமற்ற செயல்கள் பற்றிய கவனமான பகுப்பாய்வு உள்ளது. நாம் எப்போது நம் செயல்களுக்கு பொறுப்பு, எப்போது சூழ்நிலைகள் அந்தப் பொறுப்பைக் குறைக்கின்றன என்பதை அரிஸ்டாட்டில் ஆராய்கிறார். கட்டாயத்தின் கீழ் அல்லது அறியாமையில் செயல்படுவது நெறிமுறை மதிப்பீட்டைப் பாதிக்கிறது. ஆனால், தொடர்ந்து தவறான தேர்வுகள் செய்வது குணக் குறைபாடுகளை உருவாக்குகிறது, அவற்றுக்கு நாம் பொறுப்பாகிறோம், சீரமைப்பது கடினமாக இருந்தாலும். நல்ல தீர்ப்பை வளர்க்காமல் இருப்பதற்கு நீங்கள் அறியாமையைக் காரணமாகக் கூற முடியாது.


கட்டுப்பாடு மற்றும் நற்பண்பு இடையேயான வேறுபாடு உளவியல் நுட்பத்தை வெளிப்படுத்துகிறது. கட்டுப்பாடு உள்ளவர் எதிர்மாறான ஆசைகளை எதிர்த்து சரியான செயலைச் செய்கிறார், அவர்கள் விருப்பத்தின் மூலம் சோதனையை எதிர்க்கிறார்கள். நற்பண்பு உள்ளவர் உள்ளக் குழப்பமின்றி சரியான செயலைச் செய்கிறார், ஏனெனில் அவர்கள் தங்கள் ஆசைகளைப் பயிற்றுவித்துள்ளனர். நற்பண்பு என்பது பற்களைக் கடித்து சரியான நடத்தையை கட்டாயப்படுத்துவது அல்ல; சரியான நடத்தை இயல்பாகவும் விரும்பத்தக்கதாகவும் உணரப்படும் குணத்தை வளர்ப்பது.


நீதி என்பது முழுமையான நற்பண்பாக விரிவாக விவாதிக்கப்படுகிறது, இது மற்றவர்களை நாம் எவ்வாறு நடத்துகிறோம் என்பதில் மற்ற எல்லா நற்பண்புகளையும் உள்ளடக்குகிறது. அரிஸ்டாட்டில் விநியோக நீதி (தகுதியின் அடிப்படையில் பொருட்களின் நியாயமான ஒதுக்கீடு) மற்றும் சரிசெய்யும் நீதி (சர்ச்சைகள் மற்றும் குற்றங்களின் நியாயமான தீர்வு) ஆகியவற்றை வேறுபடுத்துகிறார். அவரது பகுப்பாய்வு பல நூற்றாண்டுகளாக சட்ட தத்துவத்தை பாதித்தது, இன்றைய நெறிமுறைகள் மற்றும் நீதித்துறையில் விவாதிக்கப்படும் கட்டமைப்புகளை உருவாக்கியது.


சிந்தனைமயமான வாழ்க்கை மிக உயர்ந்த மனித செயல்பாடாகத் தோன்றுகிறது. உண்மையை அதற்காகவே தேடும் தூய அறிவுசார் செயல்பாடான சிந்தனை, நமது பகுத்தறிவு இயல்பை முழுமையாக வெளிப்படுத்துகிறது. தத்துவவாதிகள் கோட்பாட்டு புரிதலைப் பின்பற்றுவதன் மூலம் மிக முழுமையான மகிழ்ச்சியை அடைகிறார்கள் என்று அரிஸ்டாட்டில் வாதிடுகிறார், ஏனெனில் அவர்கள் மனித திறனை அதன் உயர்ந்த மட்டத்தில் பயன்படுத்துகிறார்கள். ஒரு தத்துவவாதி, தத்துவமே மனித சாதனையின் உச்சம் என்று கூறுவது சுயநலமாகத் தோன்றலாம், ஆனால் அரிஸ்டாட்டிலின் பகுத்தறிவு அவரது கட்டமைப்புடன் ஒத்துப்போகிறது.


இந்த நூலின் மேற்கத்திய நெறிமுறைகளில் செலுத்திய தாக்கத்தை மிகைப்படுத்த முடியாது. தாமஸ் அக்வினாஸ் அரிஸ்டாட்டிலின் நெறிமுறைகளை கிறிஸ்தவ இறையியலுடன் ஒருங்கிணைத்தார். மத்திய கால பல்கலைக்கழகங்கள் இந்த நூல்களைச் சுற்றி நெறிமுறை தத்துவத்தை கட்டமைத்தன. இன்றைய நற்பண்பு நெறிமுறைகள் கூட, அரிஸ்டாட்டிலின் அடித்தளங்களுக்கு திரும்புகின்றன. குண வளர்ச்சி, பழக்கவழக்கம், மற்றும் தீவிரங்களுக்கு இடையேயான நடு நிலை ஆகியவை நன்கு வாழ்வது பற்றி தீவிரமாக சிந்திப்பவர்களுக்கு இன்னும் பொருத்தமாக உள்ளன.


இந்த நூலில் நவீன வாசகர்கள் உடனடியாக கவனிக்கும் வரம்புகள் உள்ளன. அரிஸ்டாட்டிலின் நெறிமுறைகள் ஒரு குறிப்பிட்ட சமூக சூழலை, அடிமைத்தனம் உள்ள கிரேக்க பொலிஸை, பெண்களுக்கு முழு குடியுரிமை இல்லாதவற்றை, சுதந்திரமான ஆண்கள் மட்டுமே ஆய்ந்த வாழ்க்கையைத் தொடர முடியும் என்று கருதுகின்றன. அவரது "இயற்கை அடிமைகள்" பற்றிய விவாதம் நெறிமுறை ரீதியாக ஏற்க முடியாதது. செல்வமும் ஓய்வும் நற்பண்புக்கு அவசியம் என்ற அனுமானம் உயர்குடி மனப்பான்மையை பிரதிபலிக்கிறது. நவீன நற்பண்பு நெறிமுறையாளர்கள் அரிஸ்டாட்டிலின் நுண்ணறிவுகளைப் பாதுகாக்க முயல்கிறார்கள், ஆனால் அவரது ஏற்க முடியாத சமூக அனுமானங்களை நிராகரிக்கின்றனர்.


*நிகோமாக்கியன் எதிக்ஸ்* நீடித்து நிற்கிறது, ஏனெனில் அரிஸ்டாட்டில் சரியான கேள்வியைக் கேட்டார் மற்றும் 2,300 ஆண்டுகளின் தத்துவ வளர்ச்சி இருந்தபோதிலும் பழமையாகத் தோன்றாத ஒரு கட்டமைப்பை வழங்கினார். நாம் எப்படி வாழ வேண்டும்? கடுமையான விதிகளைப் பின்பற்றுவதாலோ, விளைவுகளைக் கணக்கிடுவதாலோ அல்ல, மாறாக, பழக்கமான நல்ல தேர்வுகள் மூலம் சிறந்த குணத்தை வளர்ப்பதன் மூலம், நற்பண்பு இயல்பாக மாறும் வரை. மகிழ்ச்சி என்பது அதிர்ஷ்டம் அல்லது இன்பத்தின் மூலம் உங்களுக்கு நிகழும் ஒன்றல்ல; இது ஒரு மனிதர் ஆகக்கூடிய சிறந்த பதிப்பாக மாறுவதன் மூலம் நீங்கள் அடையும் ஒன்று. இந்த பதில் எல்லோரையும் திருப்திப்படுத்தாது, இது முயற்சி, நேரம், மற்றும் சில வாழ்க்கை முறைகள் புரட்சிகரமாக சிறந்தவை என்ற நம்பிக்கையை கோருகிறது. ஆனால், மனிதர்களுக்கு செழிக்கவோ அல்லது செழிக்காமல் இருக்கவோ முடியும் இயல்பு உள்ளது என்று ஏற்றுக்கொள்ளத் தயாராக இருப்பவர்களுக்கு, அரிஸ்டாட்டில் செழிப்பு என்பது எப்படி இருக்கும், அதை எவ்வாறு அடைவது என்பது பற்றிய மிக விரிவான விளக்கத்தை வழங்குகிறார். நல்ல வாழ்க்கை மர்மமானதோ அல்லது அடைய முடியாததோ அல்ல, இது பொறுமையான பயிற்சியின் மூலம் நற்பண்பை வளர்க்க விரும்புவோருக்கு கிடைக்கக்கூடியது. இது ஒரே நேரத்தில் கடினமானதும் ஊக்கமளிப்பதும், இது சரியாக இருக்கலாம்.


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புதன், 15 அக்டோபர், 2025

Gemini Response about Dr. Tamil Bharathan @ 15th OCT 2025

 

Dr. Tamil Bharathan: Scholar of Tamil and Comparative Studies

Dr. Tamil Bharathan is an Assistant Professor of Tamil at Jawaharlal Nehru Rajkeeya Mahavidyalaya (JNRM), Andaman & Nicobar Islands, a position he attained through the Union Public Service Commission (UPSC) as a Group "A" Gazetted faculty member.

Education and Research Focus

Dr. Bharathan completed his Ph.D. from the Special Centre for Tamil Studies at Jawaharlal Nehru University (JNU), New Delhi. His research focuses heavily on comparative philosophy and grammar, specifically:

  • Ph.D. Topic: "A comparative study of Tolkāppiyam and Aristotelicum."

  • M.Phil. Topic: "A comparative study of Tolkāppiyam and Aristotle's Physics."

Tolkāppiyam is considered the oldest grammar book of the Tamil language. His work explores concepts like time and animals in comparative perspectives between the Tamil tradition (Tolkāppiyam) and the Greek tradition (Aristotle's works like Physics and History of Animals). He also holds an M.A. in Classical Tamil from Central University of Tamil Nadu and an M.A. in Linguistics from Annamalai University, among other qualifications.

Publications and Discoveries

He has authored or edited several books, including:

  • My Sri Lankan Visit 2.0. (Author)

  • Aristotle's Physics – Conceptual Tamil Translation. (Translator)

In July 2023, he made a notable discovery: a significant palm manuscript titled "Gnana Muyarchi," authored by Gnanaprakasa Swami in the 18th century. This manuscript was found at the Armenian Monastery Mechitarist in San Lazaro, Venice, Italy, and comprises over 170 leaves written in the Tamil language.

Other Experience and Skills

Dr. Bharathan has experience in Tamil journalism, having served as a Former Special Correspondent in Vikatan and as a Former Casual T/A (Technical Assistant) at All India Radio (AIR) in New Delhi. His professional skills include effective Tamil speaking, communication skills, and creative content writing.