Ranking Thirukkural by Web Popularity: Analyzing Google Search Results with Scholarly Rigor

Ranking Thirukkural by Web Popularity: Analyzing Google Search Results with Scholarly Rigor

—Dr. Jothi S. Themozhi 

The Digital Dilemma: Can Search Data Reflect Literary Fame?

In a bold attempt to map the popularity of all 1,330 Thirukkural couplets, one researcher turns to Google—an unconventional yet data-rich platform. The plan? Use Google search result counts to rank each couplet by popularity. 

But this method prompts a deeper, critical question:

What does the “number of results” from a Google search actually measure?

To design a methodologically sound study, researchers must first understand the limitations and nuances of using this digital data source.

Search Strategies: ‘All Results’ vs. ‘Verbatim’

The first major decision is choosing the search method. Google offers two fundamentally different modes:

All Results (Default):

          -Finds synonyms

          -Corrects spelling

          -May omit words

          -Tailors results based on user history and location

          -Example result count: 4,500,000

Verbatim Mode:

          -Searches exact phrase as typed

          -No synonyms or auto-corrections

          -Offers consistent, reproducible results

          -Example result count: 120,000

Choosing ‘Verbatim’ mode and using exact phrases in quotes (e.g., "exact couplet text") is essential for data reliability.

The Myth of Precision: What Google Really Tells Us

Google’s result count, often mistaken for a hard metric, is a broad estimate based on how many web pages it has indexed with the search terms. While appealing for its scale, this number comes with substantial caveats:

Advantages:

          -Easily accessible

          -Reflects global web presence

          -Encourages scalable analysis

Limitations:

          -Highly imprecise estimate

          -Affected by hidden algorithms

          -Varies by user and geography

          -Reflects web presence—not real-world popularity

          -Results fluctuate frequently

Six Hidden Pitfalls in Search-Based Literary Analysis:

1. Estimated, Not Exact

Google clearly warns users that its result counts are only rough approximations—unsuitable as a stand-alone metric in serious research.

2. Algorithmic Influence

Over 200 unseen ranking factors affect search outcomes. A couplet could rank high due to SEO tricks rather than genuine popularity.(SEO stands for Search Engine Optimization)

3. Personalization Bias

Results vary depending on who searches, where, and when. This makes data replication incredibly difficult.

4. Web Presence ≠ Popularity

A widely duplicated couplet might dominate result counts—even if few people actually read or value it.

5. Volatile Data Landscape

Google updates its index continuously. A search at 9 AM may yield very different results than the same search at 4 PM.

6. The Ecological Fallacy

Inferring individual-level insights from aggregate web data can be misleading. Web frequency does not equal cultural significance.

Building a More Credible Research Framework:

Despite its flaws, Google search data can still serve as a component of a larger analytical framework. A few strategic enhancements can boost its credibility:

1. Precision in Search Technique

Use ‘Verbatim’ mode exclusively. Enclose each couplet in double quotes for consistent phrasing and phrase order.

2. Standardize the Research Environment

Combat personalization by using:

          -Incognito browsing

          -VPN to standardize location (A VPN, or Virtual Private Network, creates a secure, encrypted connection over the internet.)

          -Consistent logging of search date and time

3. Embrace the Imperfections

Clearly state in the final paper that data reflects estimated web presence. Collect multiple data points to analyze consistency (average and standard deviation).

4. Triangulate Your Metrics

Combine Google data with:

          -Literary citation frequency (academic papers, news, blogs)

          -Surveys/interviews with Tamil scholars

          -Appearance in school curricula or anthologies

This multipronged strategy offers richer, more reliable conclusions about each couplet’s cultural relevance.

Conclusion: Search Wisely, Analyze Deeply

Google is a powerful but slippery tool for literary analysis. Alone, it risks misrepresentation. With rigor and triangulation, however, it can help shine new light on ancient wisdom like the Thirukkural—revealing how digital footprints mirror enduring textual resonance.

Thanks to : Thamizhanangu-July 2025 - (Pages : 15-18)

"Ranking Thirukkural by Web Popularity: Analyzing Google Search Results with Scholarly Rigor"

— Dr. Jothi S. Themozhi

https://archive.org/details/thamizhanangu-july-2025/page/15/mode/2up

#தமிழணங்கு,  #திருக்குறள், #English,  #Themozhi 

Periyar's Arivu Sudar

 

Periyar's Arivu Sudar

— Dr. Jothi S. Themozhi

Periyar E. V. Ramasamy presented his ideology of atheism in a very condensed form in his book titled "Arivu Sudar." This is a small book of 48 pages, published by his Kudi Arasu Publishers back in 1961 for a price of 25 paise. This book contains six articles or chapters of rationalistic ideas presented in the following order:
What is Discipline?
What is Atheism?
What is Dharma?
Bigotry
Moksha and Hell
Sami, Samayam, Samayacharyas

The first chapter discusses the concept of "morality" and argues that it is a tool used to control and suppress people, particularly the weak, uneducated, and women. The author contends that morality, like concepts such as chastity and love, is used to manipulate, exploit, and oppress women.

Periyar challenges the conventional understanding of morality and questions the existence of truly moral actions or individuals. He suggests that actions are judged based on the power and influence of the people involved, rather than on any inherent moral value.

Periyar examines various professions and social roles, arguing that individuals in these positions often engage in immoral behavior while simultaneously accusing others of lacking morality. He concludes that morality is a social construct used to maintain control and dominance, and that true morality lies in treating others with respect and dignity.

The author proposes a new definition of morality: "treating others as you would like to be treated and fulfilling their rightful expectations." Periyar emphasizes the importance of reciprocity and empathy in moral conduct.

The second chapter discusses the concept of “atheism” and its implications. It explores the reasons for the widespread disapproval of atheism, particularly the notion that it denies the existence of God. Periyar highlights the historical conflict between theism and atheism, emphasizing the recent growth of atheist movements and organizations, especially in the 20th century.

He delves into the activities of such organizations, including their publications and outreach efforts. Periyar examines the perceived consequences of atheism, addressing concerns about morality and social order. He questions whether belief in God truly leads to virtuous behavior and challenges the idea that atheism results in moral decline. Periyar concludes by raising questions about the existence and nature of God, prompting readers to consider the evidence and arguments presented.

In the third chapter, Periyar discusses the concept of Dharma and emphasizes that Dharma is not a fixed set of rules but rather a dynamic principle that adapts to changing times, places, and individual circumstances. He critiques blind adherence to tradition and advocates for a rational approach to Dharma. Periyar highlights how practices considered Dharma in the past may be seen as foolish or harmful in the present.

He argues that true Dharma is that which benefits both individuals and society as a whole and concludes by emphasizing the importance of critical thinking and understanding in determining what constitutes true Dharma.

In the fourth chapter, Periyar discusses the nature of religion and its impact on society. He argues that despite claims of divine origin, religions often rely on propaganda and fear to maintain their following. Periyar criticizes the practice of religious conversion, highlighting the potential for manipulation and exploitation, particularly among vulnerable populations.

He also emphasizes that the perceived benefits of religion, such as social harmony and spiritual well-being, are not exclusive to any particular faith. The text concludes by advocating for a society free from religious divisions, promoting a secular, egalitarian model based on reason and social justice.

The fifth chapter discusses the concepts of heaven and hell in the context of religion and human behavior. Periyar argues that these concepts are man-made constructs used to control and manipulate people. He criticizes the use of fear and reward to enforce social norms and maintain the status quo. Periyar emphasizes that the pursuit of salvation and the fear of damnation hinder progress and perpetuate inequality. He calls for the rejection of these concepts in favor of reason and human values, advocating for a focus on social justice and individual well-being in this life rather than the afterlife.

In the final chapter, Periyar discusses the role of religion, particularly Hinduism, in India. He criticizes the concept of God, religious practices, and the authority of religious leaders. Periyar argues that these elements hinder social progress, rational thinking, and scientific advancement in the country.

He emphasizes the need for India to shed its superstitions and embrace reason, self-respect, and freedom of thought. He questions the necessity of God and religious rituals for individual morality and societal well-being. The author also points out the substantial financial burden of religious practices and suggests that these resources could be better utilized for education and development. Periyar concludes by asserting that India's path to liberation lies in rejecting religious dogma and promoting rationalism.

Through this book, he presents his opinion by questioning the Vedic religion, which taught people about high and low, and the people who spread the concept of God and religion throughout history.

He compares religions and Gods. Again and again, he points out that all religions are the same and that there is no difference in ideas of God, religion, ritual, soul, heaven, and hell among them. By questioning the need for all these religions and Gods, he highlights the folly of fighting in their name and greedily destroying the hard-earned material called festivals.

To those who answered that all this is to lead people well, to live according to Dharma, to observe morality, he responds with what true morality and Dharma are.

Even today, those who oppose and deny Periyar continue to scorn him because they cannot face the questions raised by Periyar with this much research and methodology. In the process of destroying the science-based superstitions they follow, they leave behind the truth. But his questions remain unanswered.

[In observance of Periyar's oncoming  death anniversary in December...]

 

Thanks :

Sakthi (December-2024) issue

Periyar's Arivu Sudar
— Dr. J othi S. Themozhi
Page 6-9

https://archive.org/details/sakthi-december-2024/page/5/mode/2up

#சக்தி, #பெரியார், #English, #Themozhi 

 

Nature as a Teacher

Dr. Jothi S. Themozhi

Did poets perceive their works as inspirations of nature in ancient Tamil Nadu? This concept is best illustrated by a Sangam Classical Tamil poem from Puranānūru. Classical Sangam literature deals with love, war, governance, trade and bereavement of ancient Tamils. Learning how to approach life was also addressed in few poems; in Puranānūru, most of these musings are clustered between 182–194 songs. Few other mentions, however, can be found outside this categorical boundary. These poems fall under Thinai: ‘Pothuviyal’ (that means: the concept is global, and applicable to people everywhere) and Thurai: ‘Porunmozhi Kanji’ classification (that means: giving the essence of things of living, inspiring noble ideas, often the philosophical thoughts about life and advising on better ways to handle one’s living in ever-changing nature of life).

Of those poems one philosophical idea, one poem particularly attracts attention and is frequently quoted to portray characteristics of Tamil’s culture around the world. That poem is “Yādhum ūrē Yāvarum Kēlir” (which means: ‘To us, all villages are one, all people our kin’). This 192nd poem of Puranānūru) was written by Kaniyan Pūngundranār about some 2, 000 years ago.

This ancient poem has surprising modern day political history attached to it. This poem is oft cited at the United Nations in order to project thousands of years of vibrant Indian culture and its admirable history of the universality of all humans. G. G. Ponnambalam concluded his 1966 address to the 21st Session of the United Nations General Assembly by invoking this quote. Former President of India, Dr. A. P. J. Abdul Kalam, quoted this poem during his Historical Speech at European Union, and more recently by Indian Prime Minister, Narendra Modi quoted it in 74th Session of the United Nations General Assembly.

Although this poem’s first line is cited to describe the broadmindedness of ancient Tamil people, the rest of the poem exposes ancient Tamil’s philosophical contribution to the society. The verses consists of 13 lines and explains that people understand life happens, and many things not under our control, which is an inherent part of nature. Since the Tamil poets understood this fact from their fore parents, they should neither judge people based on their status in life nor discriminate them. Because of their understanding, they consider all people in the world are their relatives and that all lands are their countries.

In a nutshell, the poem describes people who received enlightenment about the nature of living; neither the suffering nor the comfort can change their attitude towards the life, and they will not discriminate people or places. They are never awed by those who are great and do not despise those who are vulnerable. They understand that experiences we encounter, either evil or good, are a part of living, and they cannot attribute them to others’ act. They are aware that death is part of the life we live, and experiencing sadness and feeling rejoice also part of life. Because this attitude, they do not feel miserable or complain about the hardship of life. The reason behind this approach is due to their understanding that, whatever happens is part of living and we do not have much control over that. These are many fine traits of nobility and wisdom, and those who aware how nature leads the way and find bliss.

The essence of this poem, we can narrow it down to the following lines that explains that:

mallal pēriyāṟṟu

nīrvaḻip paṭū’um puṇaipōl āruyir

muṟai vaḻip paṭū’um

(Kaniyan Pūngundran, Puranānūru — 192)

“This much-praised life of ours a fragile raft

Borne down the waters of some mountain stream

That o’er huge boulders roaring seeks the plain

Tho’ storms with lightning’s flash from darkened skies

Descend, the raft goes on as fates ordain

(Adapted from translation by G. U. Pope, 1906)

Comparing life to a journey by boat through waterways is a metaphor used in many modern Tamil literary works. People recite them without realizing that this comparison has a place in ancient scribes.

How did the poets see their work as inspiration from nature in ancient Tamil land? The basic premise lies in the concept of Nature as Teacher. In fact, Nature is a preacher and theologian. Though Nature has given us everything, human beings do not recognize its value.

“That’s life.” This familiar statement implies that the circumstances must be accepted as part of life, in which problems and inconveniences are inevitable. “That’s life” is an expression of our acceptance of a situation, however difficult it is. We may hear this statement many times, but only people say “that’s life” after an unlucky or unpleasant event or about an unpleasant fact to show that they realize such things are part of life and must be accepted. But wise people understood this fact under any circumstances, pleasant or sorrowful.

There are quite a few non-theistic (Nāstika) religions like Jainism, Buddhism, Ājīvika, Cārvāka (also known as Lokāyata) schools of the Indian philosophies that were practiced by ancient Tamils. These religious philosophies emerged in India about the same time as Buddhism. They have a common ground as they were in anti-Vedic philosophy; they reject the authority of sacred scriptures of Vedas of Brahmanism. Many of them did not survive brutal treatment of Brahmanism, but still Buddhism (0.7%) and Jainism (0.4%) practiced by a very few Indians.

Many researchers conclude that Porunmozhi Kanji Thurai songs are written by poets who were described as philosophies of non-theistic religions. Their ideas were from these non-theistic religious concepts, especially “Yādhum ūrē Yāvarum Kēlir” poem and its’ reference to way of living is from philosophies of Charvaka school of thoughts, that considers nature as the teacher. The condensed ideas stating the nature of the world, which is widely practiced in the world and how the world functions. The teaching can be narrowed simply to, sticking to moral principles, and understands that this life is to live.

Of the above-mentioned non-theistic religions, the Cārvāka school of philosophy rejects ritualism, supernatural concepts like God and soul, and metaphysical concepts like afterlife, rebirth, reincarnation, paradise and hell. The essential tenets of the philosophy were:

- Direct perception is the only means of establishing and accepting any truth

- What cannot be perceived and understood by the senses does not exist

- All that exists are the observable elements of air, earth, fire, and water

- The ultimate good in life is pleasure; the only evil is pain

- Pursuing pleasure and avoiding pain is the sole purpose of human existence

- Religion is an invention of the strong and clever who prey on the weak

We can observe that, generally, the concepts dealt with in poems of Porunmozhi Kanji Thurai are: wise people who will give up their lives for fame, but will not accept fame if it comes with dishonor and with noble virtues. They understand that the need for a measure of food to eat and two sets of clothes, thus they consider the purpose of wealth is charity. Also, noble people who consider virtue as their principle and live for that, and are wise and have self-control. The principles are constructed on the ideal of simple ethical humanity.

About the Author:

Dr. Themozhi, a native of Trichy, writes short stories, essays, translation essays, science essays, research essays and poems. She has published 9 books so far, and contributed as editor for two online magazines. She holds a PhD in Public Administration and previously worked as a Program Evaluator for a State Agency of Oklahoma. She lived in the United States for the past 35 years and is currently living in California with her family.

Thanks: 
Cenkantal
Nov 25, 2021
Nature as a Teacher
https://medium.com/cenkantal/nature-as-a-teacher-e4b93c29483a

#Cenkantal, #English, #Themozhi