On January 1, 2025, the iconic statue of the late saint-poet Tiruvalluvar in Kanyakumari, which stands majestically at the southern tip of Tamil Nadu, will celebrate its 25th anniversary. Commissioned and inaugurated by former chief minister M. Karunanidhi, the statue has, over the past two decades, become a symbol of Tamil Nadu’s cultural identity – just as timeless as the revered text authored by Tiruvalluvar himself.
The Tirukkural, a first-century BCE Tamil treatise, is revered as a universal and timeless text offering wisdom on various aspects of life. Esteemed for its secular and all-encompassing nature, it transcends class, religion, and boundaries, earning praise as a text for the entire world. Its enigmatic author, Tiruvalluvar, is a widely honoured figure in Tamil culture, with his identity shrouded in mystery and overshadowed by the enduring brilliance of his work. The Tirukkural’s concise two-line, seven-word verses continue to captivate readers with their profound insights, solidifying its unparalleled stature in Tamil literature and beyond.
Inaugurating a three-day event to mark the 25th anniversary of what has now become synonymous with the cultural landscape of Tamil Nadu, chief minister M.K. Stalin announced that the statue would henceforth be known as the “Statue of Wisdom.”
“Kanyakumari is considered the gateway to Tamil Nadu. Placing Tiruvalluvar there carries deep cultural significance,” says A.S. Panneerselvan, veteran journalist and author of Karunanidhi: A Life.
“Tiruvalluvar served as a powerful counterbalance when the VHP [Vishwa Hindu Parishad] attempted to assert dominance in the region. Also, many entry points around the world are defined by iconic cultural symbols, such as the Gateway of India in Mumbai or the Statue of Liberty in the United States. Similarly, having Tiruvalluvar as our own cultural emblem is profoundly meaningful,” Panneerselvan adds.
The celebration comes amidst repeated yet unsuccessful attempts by right-wing forces in Tamil Nadu to appropriate Tiruvalluvar. Just last month, an invitation from the office of Tamil Nadu governor R.N. Ravi, for a multilingual seminar comparing Tiruvalluvar, Kabir Das and Yogi Vemana, depicted Tiruvalluvar in saffron robes and religious symbols – a move that sparked vehement protests from Dravidian leaders and movements in the state. This is not the first time the governor has pushed such portrayals.
The Tirukkural’s deep-rooted presence in Tamil politics has not gone unnoticed by the Bharatiya Janata Party (BJP), which has struggled to gain traction in Tamil Nadu. Prime Minister Narendra Modi has quoted the text in unlikely settings, while finance minister Nirmala Sitharaman has often incorporated it in her budget speeches.
In 2019, the BJP’s Tamil Nadu unit posted an image of the saint-poet in saffron robes on social media, challenging the widely accepted portrayal of him in white robes, a depiction based on artist K.R. Venugopal Sharma’s interpretation that eschewed religious symbols, reflecting the Tirukkural’s secular essence.
These efforts to appropriate Tiruvalluvar have sparked significant backlash. Critics see the BJP’s attempts to alter this image as a bid to redefine the Tirukkural’s unifying role in Tamil society.
The Tirukkural is deeply intertwined with the ideals of the Dravidian movement, which has shaped Tamil Nadu’s politics for over five decades. This relationship began with a rejection of Parimelazhagar’s 13th-century commentary, criticised by Dravidian stalwarts like Periyar for its Brahminical and Manusmriti-based interpretations, particularly its caste-centric view of “profession”.
Also read: 100 Years of Vaikom Satyagraha: Remembering Periyar’s Role in the Anti-caste Struggle
Periyar, a rationalist and atheist, viewed the Tirukkural as a text transcending caste and religion, embodying self-respect and love. He criticised patriarchal elements in some verses but emphasised reclaiming the Tirukkural’s egalitarian essence. Periyar’s call for fresh commentaries inspired figures like Karunanidhi, who offered accessible interpretations and honoured Tiruvalluvar through initiatives like Valluvar Kottam and the declaration of Tiruvalluvar Day.
This Dravidian critique sparked a wave of rationalist reinterpretations, firmly positioning the Tirukkural as a cornerstone of the movement’s ideology. “It is a masterpiece that champions social equality, ethical governance, and universal love core values of the Dravidian movement. As Kalaignar [Karunanidhi] emphasised in his profound work, Kuraloviyam, the Tirukkural reflects the Dravidian ethos by rejecting hierarchies and fostering inclusivity. Tiruvalluvar’s wisdom, immortalised in these verses, aligns seamlessly with the egalitarian principles championed by the Dravidian movement. The remarkable celebrations led by the chief minister today exemplify the pride and reverence Tamils feel for this enduring legacy and its universal values,” says T. Sumathi, Tamil writer and Dravida Munnetra Kazhagam (DMK) MP.
Referring to the statue as a “towering embodiment of Tamil pride and Dravidian resistance,” Sumathi says the BJP and right-wing forces’ attempt to appropriate Tiruvalluvar is “ironic and deeply hypocritical.”
“These are the very forces that propagate casteism, curtail linguistic diversity, and oppose the progressive ideals that Tiruvalluvar stood for. Their attempts to appropriate him are not just ahistorical but also antithetical to his teachings. The statue serves as a reminder to resist such cultural and political distortions. It reaffirms the Tamil people’s commitment to secularism, equality, and the Dravidian ideals of social justice, which remain as relevant and necessary as ever,” Sumathi adds.
The idea of erecting a statue of Tiruvalluvar was a long-cherished dream of Karunanidhi. He first announced the project in 1975-76 during his tenure as chief minister, but it did not take shape until 2000. After returning to power in 1990, Karunanidhi commissioned the renowned sculptor V. Ganapati Sthapati to bring the vision to life.
The statue was designed to stand 133 feet tall, symbolising the 133 chapters of the Tirukkural, divided into three books. The 38-foot pedestal represents the Arathu Paal (Book of Virtue), while the 95-foot statue symbolises the Porut Paal (Book of Polity) and the Kaamathu Paal (Book of Love). “Kalaignar believed that Aram (virtue) was the foundation of everything, so it had to be fundamental,” explains Govi Lenin, writer and Dravidian ideologue.
“Silapathikaaram and Tirukkural represent two major literary traditions in Tamil, and Karunanidhi has contributed significantly to both,” says Panneerselvan. “He developed a tourist complex at Poompuhar, the setting of Silapathikaaram, and established the Valluvar Kottam and the Tiruvalluvar statue for the Tirukkural. It’s also crucial to note that both works embody universal values. Silapathikaaram revolves around the pursuit of justice, while the Tirukkural explores the idea of justice. By celebrating these epics as cultural icons, their values have become integral to Tamil identity.”
Panneerselvan also emphasises that the true significance of the statue lies in its endurance. As Lenin notes, the statue withstood the devastating tsunami that struck this part of the state four years after its erection. And similarly, Tiruvalluvar’s legacy will resist any attempt to alter his portrayal.
Kavitha Muralidharan is an independent journalist
