Tirukkural's proposal is based on the evidence that the Kural text contains a large proportion of Sanskrit loan words, shows awareness and indebtedness to some Sanskrit texts best dated to the first half of the 1st millennium CE, and the grammatical innovations in the language of the Kural literature.
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Tirukkural's estimate is based on the language of the text, its allusions to the earlier works, and its borrowing from some Sanskrit treatises.
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Tirukkural is known by various other names including Poyyil Pulavar, Mudharpavalar, Deivappulavar, Nayanar, Devar, Nanmukanar, Mathanubangi, Sennabbodhakar, and Perunavalar.
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Tirukkural's mentioning of God Vishnu in couplets 610 and 1103 and Goddess Lakshmi in couplets 167,408,519,565,568,616, and 617 suggests the Vaishnavite beliefs of Valluvar.
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The term Tirukkural is a cir formed by combining the two words tiru and kural.
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Tirukkural never indulged in specifics but always stressed on the basic principles of morality.
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Tirukkural remained largely unknown outside India for over a millennium.
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Parimelalhagar's commentary on the Tirukkural was published for the first time in 1840 and became the most widely published commentary ever since.
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Tirukkural teachings are similar to those found in Arthasastra but differ in some important aspects.
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The Tirukkural teaches that the ministers and people who work in public office should lead an ethical and moral life.
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Tirukkural remained the chief administrative text of the Kongu Nadu region of the medieval Tamil land.
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