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Valluvar's mentioning of God [[Vishnu]] in couplets 610 and 1103 and [[Goddess Lakshmi]] in couplets 167, 408, 519, 565, 568, 616, and 617 hints at the [[Vaishnavism|Vaishnavite]] beliefs of Valluvar.{{sfn|Kovaimani|Nagarajan|2013|pp=145–148}} [[Shaivite]]s have characterised Valluvar as a devotee of [[Shiva]] and have installed his images in their temples.{{sfn|Pruthi|Sharma|1995|p=113}} According to Zvelebil, Valluvar sometimes uses epithets for God that are found in Hindu ''Dharmasastras'' and not in Jaina texts.{{sfn|Zvelebil|1973|p=157}} Further, in some teachings about politics, economics, and love, Valluvar undoubtedly has translated into Tamil the verses found in Sanskrit texts such as ''Arthasastra''.{{sfn|Zvelebil|1973|pp=170–171}} |
Valluvar's mentioning of God [[Vishnu]] in couplets 610 and 1103 and [[Goddess Lakshmi]] in couplets 167, 408, 519, 565, 568, 616, and 617 hints at the [[Vaishnavism|Vaishnavite]] beliefs of Valluvar.{{sfn|Kovaimani|Nagarajan|2013|pp=145–148}} [[Shaivite]]s have characterised Valluvar as a devotee of [[Shiva]] and have installed his images in their temples.{{sfn|Pruthi|Sharma|1995|p=113}} According to Zvelebil, Valluvar sometimes uses epithets for God that are found in Hindu ''Dharmasastras'' and not in Jaina texts.{{sfn|Zvelebil|1973|p=157}} Further, in some teachings about politics, economics, and love, Valluvar undoubtedly has translated into Tamil the verses found in Sanskrit texts such as ''Arthasastra''.{{sfn|Zvelebil|1973|pp=170–171}} |
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According to Stuart Blackburn, the ''{{transl|ta|ISO|Tirukkuṟaḷ}}'' is not a [[Bhakti movement|bhakti]] text, and it neither satirizes nor eulogizes Brahmins or ritualism. It is a practical, pragmatic text and "certainly not a Shaivite or Vaishnavite" text.{{sfn|Blackburn|2000|p=454}} According to Norman Cutler, ''{{transl|ta|ISO|Tirukkuṟaḷ}}'' is an aphoristic text and the influential Parimelalakar's commentary interprets it within his own context, grounded in Hindu concepts and theological agenda. His elegantly written interpretations have made his commentary a Tamil classic and maneuvered Valluvar as consistent within the framework of Parimelalakar's Hinduism. His commentary on Valluvar's teachings reflects both the cultural values and textual values in the 13th-to-14th-century Tamil Nadu. Valluvar's text can be interpreted and maneuvered in other ways.{{sfn|Cutler|1992|pp=558–561, 563}} |
According to Stuart Blackburn, the ''{{transl|ta|ISO|Tirukkuṟaḷ}}'' is not a [[Bhakti movement|bhakti]] text, and it neither satirizes nor eulogizes Brahmins or ritualism. It is a practical, pragmatic text and "certainly not a Shaivite or Vaishnavite" text.{{sfn|Blackburn|2000|p=454}} According to Norman Cutler, ''{{transl|ta|ISO|Tirukkuṟaḷ}}'' is an aphoristic text and the influential Parimelalakar's commentary interprets it within his own context, grounded in Hindu concepts and theological agenda. There are intriguing hypotheses suggesting that he may have embraced a monotheistic perspective, but remaining unaffiliated with any specific religious doctrine. His elegantly written interpretations have made his commentary a Tamil classic and maneuvered Valluvar as consistent within the framework of Parimelalakar's Hinduism. His commentary on Valluvar's teachings reflects both the cultural values and textual values in the 13th-to-14th-century Tamil Nadu. Valluvar's text can be interpreted and maneuvered in other ways.{{sfn|Cutler|1992|pp=558–561, 563}} |
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===Other religious claims=== |
===Other religious claims=== |
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Greek: Ά ά Έ έ Ή ή Ί ί Ό ό Ύ ύ Ώ ώ Α α Β β Γ γ Δ δ Ε ε Ζ ζ Η η Θ θ Ι ι Κ κ Λ λ Μ μ Ν ν Ξ ξ Ο ο Π π Ρ ρ Σ σ ς Τ τ Υ υ Φ φ Χ χ Ψ ψ Ω ω {{Polytonic|}}
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