Ethical Values from Tirukkural

2011-02-24T01:02:00.000-08:00

EthicalValuesfromThirukkural:PartIII:On love

Part 3 : On Love

In the third book ‘On Love’, the saint portrays a mood rather than a conduct. This section is of use only to householders. It is a very deep and subtle portion of the Tirukkural. The saint talks of meetings, of falling in love and the pangs of parting experienced by lovers. He portrays the blossoming of love. The quarrels and reunions of lovers are described with delicacy and humour. This third book is not as well-known as the other two.

[Note: Ahimsa or non-injury of any form is the highest virtue. Sri Swami Shivananda says: "Do not injure any being or creature in thought, word or deed". Valluvar also exhorts man to refrain from killing in any form.]

"All virtue’s aim is not to kill,
For killing leads to every kind of ill". (321)

"You may lose your life but still,
Another being you should not kill". (327)

Saints have repeatedly spoken of the unreal nature of this world. Can you name anything that will remain exactly the same after a million years? That is why we are told not to place our faith in the objects of this world. They can never give us true happiness. Valluvar says:

"Only the base and ignorant
Hold transient as permanent". (331)

"A day seems real but it is a knife
That daily saws a portion from your life". (384)

"The soul from body any day,
Like bird from egg-shell, flies away".(338)

Tiruvalluvar deals with the subject of reincarnation. Reincarnation is one of the cardinal tenets of the Hindu religion.

"Death is sinking into slumbers deep
Birth again is waking out of sleep". (339)

The goal of life is the attainment of the state of permanent happiness. For this, renunciation is necessary. Renunciation means giving up all wealth, pleasures of the senses, and the fruits of all actions. It does not mean running away to a cave or to an Ashram. The senses must be subdued and the ego crushed. Birth carries with it the seeds of suffering. Happiness comes only when we realise God and overcome both birth and death.

It is desire that is the source of all pain and suffering. If one can gain mastery over desire, one experiences true freedom and enjoys lasting peace and bliss. Desires can never be satisfied by fulfilling them. Trying to satisfy them by fulfilling them will be like adding fuel to the fire to extinguish the flame. Desires make the mind restless with all kinds of thoughts whirling about.

Ø Tirukkural Part 3

Ø Forbearance: Your forbearance will prove your greater worth and disillusion opponent’s pride. Forbearance is not a negative thing. It is an effective blow delivered to the wrong doer’s pride. It is not a platitude. The incisive rationalist approach is a common characteristic of Tiru-Valluvar .]

Ø Does not the earth support the man that is engaged in digging it? It is proper that we too bear with those who wrong us.

Ø If one wrongs you, put up with it. But it is better still to forget it if you can.

Ø It is not a very great achievement if one inflicts revenge for a wrong done. It is a golden achievement and will remain in the public memory as such, if a strong man shows forbearance in the face of wrongs done to him.

Ø Retaliation gives but a day’s joy. Forbearance brings glory for all time.

Ø Arrogance leads a man to do wrong to you. But your pride should be to defeat him by your forbearance.

Ø The man who shows forbearance in the face of insult has truly practised the discipline of the Sannyasin though he is a householder.

Ø Ascetics go without food and do penance, but forbearance in the face of the foolish attacks of ignorant men is a greater penance than such fasting.

Ø Do Not Envy/Greed

Ø There is no greater wealth than the possession of a mind that is free from envy.

Ø It is he that cares not for his own spiritual or material well being that allows his mind to entertain envious thoughts instead of feeling happy when he sees the well being of others.

Ø Envy makes a man lose happiness without having a single enemy in the outer world. His own envy is enough to do all the mischief.

Ø The goddess of good luck is impatient with men who cannot bear the sight of other people’s good fortune. She immediately entrusts such men to the charge of her elder sister(Misfortune)[Note: In the folk mythology of India, which in its own way embodied Vedanta, the elder sister of the goddess of Fortune is Misfortune. Misfortune is the responsibility of the senior goddess, while the younger is in charge of good luck and well being. The two are sisters, and therein we can see the philosophy of Vedanta, which looks on pain and pleasure with indifference.]

Ø You may be blessed with every good trait and all good fortune. But the one serious blemish of envy is enough to cast you into hell-fire.Envy makes hell for the man who nourishes that feeling in his present life as well hereafter.

Ø None has grown richer by envying. No one has lost anything by not envying.

Ø Do Not Covet

Ø If a man’s mind turns to thoughts of abandoning rectitude and taking by illegitimate means what belongs to others, it will automatically lead him from error to error and bring disgrace on him and his family.

Ø Those who desire to be happy in the real sense do not turn to what is not legitimate, which at the most can give but transient pleasure.

Ø Those who have acquired true vision by keeping their senses under control never think of other’s possessions to make up for their want.

Ø Of no avail is keenness of intellect, of no avail is wide knowledge, if greed seizes a man and leads him to folly.[Note: Greed is a malady, which affects even men of keen intellect and wide learning. Hence this warning.]

Ø If indeed you live a householder’s life in order ultimately to learn to look upon all beings with the eye of universal love and charity, how ruinous to that plan to let greedy thoughts enter your mind!

Ø Do not covet others’ possessions. When you come to possess the things, which you laboured illegitimately to obtain, you will find no true enjoyment therein, such as you had desired. True enjoyment is possible only if the acquisition is lawful.

Ø Greed is folly. It results only in misery equivalent to death. On the other hand, it should be your pride not to be tempted to look with covetous eyes on other people’s possessions. Cultivate this indifference. It will give you a sense of triumph.

Ø Speak not ill of others

Ø You may sometimes speak the harshest things to a man’s face, but do not indulge in the folly of attacking any one behind his back.

Ø If men would see their own faults as they see the faults of others, verily evil would come to an end in this world.

Ø Avoid Worthless Talk

Ø He who indulges in purposeless talk causing disgust to his company earns universal contempt.

Ø Indulging in indecent talk in mixed company does great mischief than even wrongs done to friends.

Ø Conscience:‘Trepidation at the thought of wrongdoing’

Ø The very thought of wrongdoing frightens good men, although bad men see nothing terrible in wrongdoing.

Ø From evil springs fresh evil, like fire which regenerates itself. Men should shrink from sin as from a terror even worse than fire.

Ø The highest and most precious of all arts consists in not returning evil for evil.

Ø Even by inadvertence do not think of any act that would hurt another. If you plan evil for any one, Dharma will decree your own ruin.

Ø The evil pursues the evildoer as a man finds his shadow pursuing him wherever his feet may take him. Those who commit evil cannot escape nemesis.

Ø Do you love yourself? Then do not do to any one what falls in the class of wrongdoing, however small it may be.[Note: The inexorable law will bring injury to one who behaves wrongly towards others.]

Ø Social Co-operation – Proper Use Of Wealth

Ø What good did the creatures of the earth do to the clouds that pour the rain? So indeed should you serve society, seeking no return.

Ø Good men put forth industry and produce wealth, not for themselves but for the use of society.[Note: Wealth is not to be earned for the purpose of self-indulgence or for satisfaction of greed. Wealth should be treated as the citizen’s instrument for helpfulness combined with a sense of duty.]

Ø There is no pleasure in this or in the other world equal to the joy of being helpful to those around you. Do not lose the opportunity for this rare pleasure.

Ø Man is born as a social being. He alone truly lives who functions as a social co-operator. He who does not recognize this duty is to be counted as one dead.

Ø When prosperity comes to a man who has understanding and knows his duty to his fellowmen, it is like the village water tank that is filled by the rain. When the village water tank gets filled by rain it is an occasion for joy for the whole community. The tank keeps the water from running to waste or being dried up, and serves to quench the people’s thirst throughout the year. So should the government feel when a good man prospers.

Ø When wealth comes to a large hearted man, it is like the village tree coming to be in fruit.

Ø If wealth comes to one who is blessed with a large heart it becomes the unfailing drug plant for society’s troubles.

Ø [Note: The village water tank stores the water from running to waste; so the wise citizen acquires and looks after his acquisitions in order to serve all. The village tree bears ripe fruit; so the liberal minded citizen freely gives of his wealth to help all around. The medicinal tree is the precious alchemist of nature. Its leaves, bark, fruit and root take out of the earth those essences, which relieve ailments of all kinds. So does the wealth of the great citizens serve to relieve suffering of all kinds. His knowledge and experience make up the alchemy that is needed to put the wealth to effective use for the benefit of the community.]

Ø Poverty does not stop the social co-operation of those who have a clear understanding of the duties of life. They continue their social service undeterred by adversity.[Note: It is not necessary to be rich to be helpful. There are ways in which in any position one can help. The essence of social service is in the mind. Under each changed circumstance, a new duty arises and the due fulfillment of it is what should be attended to. When, therefore, a man loses his material resources, he does not need to think that his capacity for social co-operation has ended.]

Ø The worst misery that poverty brings to the large hearted man is the pain of not having resources enough to serve others in the manner he had been accustomed to.

Ø If social co-operation appears to ruin you, it is indeed worthwhile to be ruined. You may sell yourself into slavery if that would enable you to serve the people around you.[Note: There is no price too high to pay for being of service to society.]

Ø Helping The Poor

Ø That alone is a gift, which is given to the needy. Gifts to others are in the nature of business transactions wherein what is given is expected to be duly returned.

Ø To depend on and receive charity, even when poverty permits it, invariably hurts. On the other hand, to give to the poor is good, even if there were no future world wherein merit is duly rewarded.[Note: The very act of giving gives joy to the giver and receiving a favour causes pain to the receiver. This is inherent in human nature, apart from any consequences as promised in scriptures. This is a characteristic instance of the Tiru-Valluvar approach. He always reserves for emphasis some aspect, which is not bound up with religious beliefs.

Ø You may find it unpleasant to be approached for charity. But that is only until you see the radiant face of the man whose distress you have relieved.

Ø The ascetic’s strength of mind enabled him to bear hunger and out of it arises his power also. But the act of relieving another’s hunger is greater than suffering hunger oneself.

Ø Fortunate is he who saves men from the devastating curse of hunger, for he has thereby deposited his possessions in a well-guarded vault.

Ø Have not these men ever experienced the delight of giving? Else, why are they so hard-hearted and refuse to give and at the end of it all disappear from earth, leaving behind what they withheld from the needy?

Ø Wretched is he whose poverty forces him to beg for alms. But more wretched indeed is he whose narrow heart makes him close the door against the hungry so that he may eat by himself.

Ø Death is most painful. But even that becomes pleasant to the good man when he finds himself unable to help the wretched.

Ø Public Esteem

Ø Poverty is wealth if it is brought about for causes that raise a man in the esteem of the world. Death under certain circumstances is life everlasting. Such poverty, which is not poverty, and such death, which is not death but life, comes only to those who understand true values.

Ø When men have not lived so as to earn the esteem of good men, why do they not see and grieve over their own fault but blame the world that refuses to esteem them?

Ø [Note: According to commentators, chapters 25 to 38 of the Kural from which the following selections have been taken, deal with matters of special significance to the order of ascetics and monastic life. When Kural was written, large numbers of people in South India of the Jain and Buddhist denominations were solemnly pledged to a monastic life. There was therefore a place for special chapters dealing with the monastic life in the comprehensive book that Kural was planned to be. But one cannot be certain that these chapters had only this specific purpose. Much of what is said in these chapters is applicable even to men leading family lives. Tiru-Valluvar, like the Bhagavad Gita, definitely takes the view that detachment in conduct is the essence of the principle of renunciation and that monastic life is not necessary for a man’s salvation if he knows how to do his duties in ordinary life with detachment and equanimity.]

Ø Compassion

Ø Diverse are the teachings of the religions of the world, but in all will be found that compassion is that which gives men spiritual deliverance. Hold on to it.

Ø [Note; ‘Arul’ is love for all creatures equal to what is associated with blood relationship.]

Ø Soul-endangering sin flees from him who looks upon all beings with affection.

Ø Even as happiness in this world depends on material possessions, compassion is that on which your happiness in the world beyond wholly depends.

Ø Those who have lost their possessions may flourish once again. But there is no hope for those who have failed in the duty of compassion.

Ø Can one who has no compassion in his heart practise Dharma through other virtues? It is no more possible than that one who has no understanding can teach the true meaning of things.

Ø [Note: Men can see easily that clarity of understanding is essential for acquiring knowledge, but they do not see what is equally true, viz., that compassion is essential for goodness.]

Ø When a man is inclined to be cruel to those over whom he has power, let him think of himself trembling before the cruelty of stronger men.

Ø Eat No Meat

Ø How can a man adopt the way of compassion, gorging on the flesh of other beings in order to fatten his own flesh?

Ø Meat eating is inconsistent with tenderness to life or compassion. Nature cannot work a contrary whatever be the casuistry (clever but false reasoning) about it. If we must eat meat, let us not talk of compassion.

Ø The butcher with the knife in his hand cannot turn his heart to compassion. It is just the same with one who has trained his mind to find pleasure in the eating of the body of another creature made tasty with condiments.

Ø [Note: He who likes the taste of meat is a butcher, whose occupation one detests. It is no use distinguishing between meat eating and the slaughtering of animals oneself.]

Ø Eating the meat that is obtained by killing is gross stupidity. It is the direct opposite of the doctrine of compassion to kill the doctrine of non-killing by eating meat and thereby encouraging others to kill.[Note: To make other people break the law against killing life cannot be consistent with compassion. There is no sense, therefore, in those who would not themselves kill but eating the meat that is necessarily obtained by killing. This is obviously a protest against the eating of meat practised by persons professing to be adherents of the law of non-killing, and an answer to those who argue that dietary rules should not be mixed up with compassion of virtues of the mind.]

Ø If men will decide not to kill for the sake of eating no one will make a trade or profession of slaughtering living creatures.

Ø [Note: This is an answer to the argument that people live by selling meat and that if we buy meat already slaughtered there can be no sin in it or want of compassion.]

Ø What is meat but a cruel and ugly ulcer or wound in the body of another creature? How can one who realises this make it an article of food?

Ø [Note: It is strange, says the poet, that something so disgusting and so cruel can be regarded as food.]

Ø More meritorious than a thousand burnt offerings is to give up the practice of killing a living creature and eating its carcass.

Ø All the creatures of the world offer worship to the man who refrains from killing and abstains from meat.

Ø [Note: The poet figures to himself the grateful adoration of dumb animals as to a god descended on earth to save them from their relentless enemies.]

Ø Share you food with the hungry and help life in all forms. Refrain from causing death to any form of life. All the codes enjoin this.

Ø Life is dear, but even to save your life, do not do that which would deprive another creature of its own dear life.

Ø Penance

Ø [Note: When Kural was written, the monastic life was common in South India. Tiru-Valluvar does not oppose it, but brings out the essence of the virtue in such life in a rational manner.]

Ø Penance really consists in the fortitude with which the pain that falls to one’s lot is borne and in the avoidance of causing pain to sentient beings. This is the substance of penance, nothing else.

Ø [Note: All notions of supernatural benefits arising out of self-inflicted pain are quietly discounted here, and a rational and catholic doctrine of patiently suffering whatever pain falls to one’s lot is indicated.]

Ø Blessed is he who is qualified for penance. To those who undertake penance in the form of self-inflicted pain without being truly qualified, penance is mere profitless travail.

Ø Those who have not renounced the worldly life must have kept out of the order of ascetics only to be able to look after those who undergo penance.

Ø [Note: there is a delicately expressed warning here that the householder’s life is not to be deemed inferior.]

Ø The gold in the furnace shines the more it is in the fire. So do they who suffer in order to chasten their spirit; they shine the more resplendently for the pain that they willingly bear.

Ø He who has acquired mastery over his self is the object of universal worship.

Ø [Note: i.e. he who holds his life in full possession and who does not let himself be held by his senses. Otherwise, instead of the spirit being master and the body its slave, the soul becomes slave to the body.]

Ø Impure Life

Ø If one has falsehood in his heart and secretly breaks the law of celibacy the five elements that watch from inside his body laugh at the futile fraud.

Ø [Note: Remember that you have within you five witnesses watching your secret and shameful crime. Not God the All-immanent, but even the physical elements laugh in scorn, says the poet.]

Ø Of what avail are the trappings of purity or sainthood when within him his conscience knows its inescapable guilt?

Ø The feeble minded wearing the brave trappings of strength is like a miserable cow putting on the skin of a tiger to save itself from being impounded while feeding stealthily on the corn in a stranger’s field.

Ø If a man hides himself in the externals of a saint and under that cover commits sin, he descends to the life of the mean bird catcher who hides in the bush to trap innocent birds.

Ø Making public pretensions to purity of life, if you secretly act contrary to the law, soon you will be landed in numberless troubles and you will lament in exceeding measure.

Ø There are some in this world who, like the kunri seed, are beautifully red all over, but have in their hearts a black spot like that seed.

Ø [Note: kunri is a very hard and light and beautiful red seed used as the smallest unit in weighing gold. It has a black spot on its ‘nose’.]

Ø There are many that pass for holy men who keep foulness in their hearts and go through the external ablutions of saints in order to hide their sins.

Ø Is not the cruel arrow smooth and straight, while the curved lyre makes sweet music? Our judgment must depend not on appearance but on conduct.

Ø Avoid what the world condemns. If you succeed in this, there is no need for the shaven head or the growing of long beards.

Ø [Note: Some hermits shave their heads clean and others allow their hair to grow wild, according to the order to which they belong. Purity makes the saint, not these and other externals.]

Ø Truthfulness

Ø Truthfulness is attained if one’s speech is such that it harms no being in the world.

Ø If one could speak an untruth, which brought good without the least blemish of evil, it might be classed with truth.

Ø Of all things confirmed in our experience, the rule of truthfulness stands out most firmly established. There is nothing more precious than truth.

Ø If you are truthful in thought and word you are superior to one who undergoes penances and gives gifts.

Ø Truthfulness earns the esteem of the world besides bringing in its train the merit of every other virtue without the physical privations of penance.

Ø Water makes external cleanliness. Truthfulness is the detergent of the heart.

Ø Lamps do not give the light that holy men desire. It is the light of truth that illuminates their path.

Ø Against Anger

Ø He truly is without anger who does not give vent to anger when the wrongdoer is under his power. Where his anger cannot hurt, that is when he cannot effectively retaliate, what matters is whether he guards against anger or not.

Ø Everyone knows that it is bad for oneself to lose temper in dealing with superiors. But where anger is directed against persons in one’s power it is the worst of all offences.

Ø From anger is born all evil. Let us forget the cause for provocation given by anyone.

Ø Can there be any greater enemy to mankind than anger, which kills laughter and joy (which indeed are the greatest of blessings on earth)?

Ø Let him who would save himself guard against anger. The anger that is not held back is disastrous to oneself.

Ø He who thinks anger is a profitable or worthy thing and yields to it is bound to suffer the evil thereof, even like the fool that hits the ground with his hand.

Ø Great may the wrong done to you; like many tongued fire it may burn, but it is worthwhile yet to struggle and rein back one’s anger, if at all possible.

Ø There is nothing lost by not entertaining anger. On the contrary it will be seen that what is sought to be attained comes quicker if the mind is kept free from it.

Ø Do Not Cause Harm

Ø The best punishment for those who do evil to you is to shame them by returning good for evil.

Ø Is there anything in much learning if it does not make a man feel the pain of others as keenly as the pain in his own body and avoid causing it?

Ø When a man has experienced pain and knows what it is, how can he bring himself wantonly to cause pain to others?

Ø The pain that a man causes to another in the forenoon returns to him that very afternoon.

Ø The Fleeting World

Ø Like the crowd that gathers to see a play comes dazzling wealth. It disappears like the gathering, which melts away when the play is over.

Ø We imagine the day is something by itself. But to those who can see the truth, the day is in reality nothing but the relentless movement of the saw that unremittingly saws through life.

Ø Do that which is good without delay, for you must do it before the tongue fails and the last hiccup seizes you.

Ø Wondrous indeed is this world where one who was here yesterday may not be found today.

Ø We cannot be certain of living the next minute. But we are not content with even a million plans.

Ø The soul’s connection with the body is just like that of the bird’s connection with the eggshell. The bird leaves it joyfully to fly in the air.

Ø The soul is indeed a homeless wanderer. It stays for a brief time in the body, as the homeless wretch who takes shelter under some roof, only to leave it at the earliest call.

Ø Renunciation

Ø As one by one you detach yourself from the things of the world you are saved from pain in respect of it.

Ø The absence of something to that extent makes it easier to give it up wholly, i.e., even the thought of it. Possession tends to hold the mind in delusion and therefore is a hindrance to true knowledge.

Ø If one’s heart is set on ending the round of births, there is no purpose in keeping any attachments alive. Even the body is a burden to be got rid of soon.

Ø Pain of all kinds holds him in its relentless grip who fondly holds on to the things of the world.

Ø Those who renounce wholly, i.e., who give up even the thought of things to be desired, have saved themselves. The rest are deluded and are still in the net.

Ø Deliverance comes only with the abandonment of attachments. Else the fleeting world must be one’s home again and again.

Ø [Note: Mere privation enforced on oneself will not help. What is required is the giving up of attachment and desire.]

Ø Let attachment to the Lord be your one attachment. That attachment will help you to free yourself from other attachments.

vedaprakasha

2011-02-24T00:57:00.000-08:00

Ethical Values from Thirukkural:Part II:Wealth

Part 2: On Wealth:The second section Porutpaal deals with man’s urge to acquire wealth. Tiruvalluvar gives wonderful advice to those who are in power. These include kings, rulers and employers. He lays down high standards of conduct for rulers and leaders of men. Such persons must be learned and courageous, and have an ability to express themselves in public. They must have an ability to choose the right place, time and people for various activities of the State. A king must be humble and listen to the advice of wise men.

Ø A ruler must be well- read. A wise ruler is a good ruler. He must be versed in both Mathematics and the arts, that is, numbers and letters. These are the true eyes through which man sees the world.

Ø There must be no hesitation in eradicating faults. A good leader corrects his own errors first, before pointing out those of others.

Ø The head of a state cannot afford to make any errors. The spirit of perfect humility, service of the people, and complete freedom from desire are the hallmark of a great king.It is important for a king to have worthy friends.

Ø As water gets discoloured when a little soil is put into it, so also man’s character, wisdom and reputation are all influenced by the company he keeps.

Ø On Friendship

Ø Good friendship grows from strength to strength. A full moon is destined to lose its intensity, but good friendship can never weaken. A true and sincere friend is one who gently corrects your faults and helps you to improve. He is always true and frank in his relationship towards you. The face does not always reveal what lies in the heart. So, beware of false friendship.

"With soil changes the water’s taste;
With mates changes the mental state".(452)

"Good men’s friendship grows like crescent moon;
Friendship with fools, like full moon will wane soon". (782)

"Though the wicked should unbounded friendship show,
It’s better if their friendship does not grow". (811)

"Beware of men who are full of deceit,
Whose hearts are bitter but whose smile is sweet". (824)

Rulers

Ø Rulers, while exercising discipline, must be compassionate and kind, and refrain from harshness. Cruelty brings ruin.

"Harsh words and punishment beyond the right
Is a file that saws away a monarch’s might". (567)

"True modesty and kindly word combined,
He is a jewel; the rest are not refined". (595)

Determination

Ø Never give up trying. Have a strong will. These are the secrets of success. Without effort there is no gain.

Ø Be energetic. When troubles come, face them. Every failure is a stepping stone to success. He who refuses to be defeated by failure will overcome all grief and pain.

Ø Effective Communication

Ø Those who speak to large audiences have a responsibility. They have to choose their words carefully, and should use the time allotted to them profitably. Book knowledge is empty if one does not have the ability of transmitting it to others effectively.

Ø ON WEALTH

Ø There is no harm in amassing wealth. But such wealth should be earned by the individual by honest means. Money gained by a person in a deceitful manner or by causing pain and suffering to others ought to be spurned.

‘Not Drinking: Despite the seriousness with which Tiruvalluvar deals with lofty themes, there is also a light-hearted side to his nature. His wit overflows in the chapter entitled ‘Not Drinking". The hilarity, with which the poet sage approaches these themes, ought to be sufficient to turn any drinker or gambler away from these vices. The sage says that there is no such thing as drinking ‘secretly’.

"To buy with money one’s unconsciousness,
Is nothing but rank foolishness". (925)

"Who drink in secret and whose eyelids close,
At them the village laughs, for all the village knows". (927)

" I do not drink’, make no such foolish claim,
For what you hide, the drink will soon proclaim". (928)

"To reason with a man who is dead tight
Is like searching under water with a light". (929)

Alcohol, drugs and gambling are addictive. A single taste of any of these vices drives one to greed, and a desire for more.

Ø A fish, attracted by the bait on a hook, will find it nearly impossible to gain release after a bite at the baited hook. Likewise, an addict cannot escape easily from an addiction.

Ø This is especially true of gambling. Avoid these vices like one avoids a king cobra. You lose your wealth and your dignity and can gain nothing but poverty.

"Dress, wealth, food, fame and learning all depart,
If on gambler’s gain he sets his heart". (939)

On Noble Birth: Tiruvalluvar has written thirteen chapters on themes other than virtue, stately wealth and love. They are described as ‘Miscellaneous’. The first is on ‘Noble Birth’.Nobility is a state of mind. Although the word is often used to describe people of royal birth, nobility is within the reach of all, even beggars. What then are the signs of nobility? Amongst other things, they are good conduct, modesty, truth, humility, cheerfulness, generosity, and kind and courageous words. One must have a charitable heart even though one does not have the means. He must show excellence in speech, be humble and treat everyone, be he a servant or king, with great respect. He should always speak sweetly and lovingly.

‘The high born will not stray from these things three:
Good conduct, truth and modesty". (952)

"A smile, generosity, good words and courtesy:
These are the signs, they say, of true nobility". (953)

"The high born, though they have no means for charity,
Won’t lose their ancient liberality". (955)

"Plants reveal the soil from which they grow,
And men of noble birth, their speech will show". (959)

On Honour

Ø Shun acts that will cast doubts on your honour. Success and failure can be used to advantage; success should make one more respectful and failure strengthen one’s dignity.

On greatness

"Living beings are all alike at birth,
The difference comes from acts of special worth". (972)

"High born, whose souls are mean, are never great;
The low, of lofty mind, are not of low estate". (973)

On Perfection

While the road to perfection is a long, slippery and very difficult one, the mastery of a few virtues will take one there by leaps and bounds. Do not kill any being or creature. Even loftier than this is not to injure anyone in thought, word and deed. Ahimsa is one of the highest of virtues. Give up the detestable faultfinding habit. Always return good for evil.

"Not killing is the essence of penance;
Not finding fault is virtue’s excellence. (984)

"The strength of the noble ones is humility;
With that, the wise disarm all enmity". (985)

On courtesy

"Though sharp as file, their intellect is good,
Who are void of courtesy are blocks of wood". (997)

On Wasted Wealth: What is the use of money if it is not used for the common good? Imagine a fruit tree in a busy market place. If it bears tasty fruit, it brings joy to people, but if it bears poisonous fruit, it is of no use; its presence is a source of great pain. A wealthy miser is like such a tree. He has everything, but is in greater need than others, for he is not really happy and peaceful.

"Who neither spend their wealth nor give,
Amidst their millions, in want they live". (1006)

On Modesty: If you desire to attain perfection, you must not be afraid to have a genuine feeling of shame whenever you commit any mistakes. Those who have no feelings of guilt are usually unaware of their faults. Some people consider it a weakness to blush. On the contrary, blushing is not at all a weakness, but a virtue. It reveals a sense of shame and is a sign of modesty and humility.

‘Food, clothing and the rest are common to the race,
But modesty is mankind’s special grace". (1012)

"Those who have no shame at heart, their stance
Is like wooden dolls; when pulled by string, dance". (1020)

Part 3 : On Love : In the third book ‘On Love’, the saint portrays a mood rather than a conduct. This section is of use only to householders. It is a very deep and subtle portion of the Tirukkural. The saint talks of meetings, of falling in love and the pangs of parting experienced by lovers. He portrays the blossoming of love. The quarrels and reunions of lovers are described with delicacy and humour.

Conclusion
Tiruvalluvar was one of the greatest social philosophers of the ancient world. His writings show that he was interested not only in the behaviour and conduct and bearing of a person, but also in the harmonious development of society. His advice is valuable to ascetics as well as to householders.

He roundly condemns accumulation of material wealth, but praises it if such wealth is acquired by honest means and used for the common good of society. In the same breath he encourages the growth of intellectual and spiritual development. He wants people to acquire learning and, having learnt, practise it. Yet, spirituality is superior to all else. As early as in the second verse of the Tirukkural, he says:

"Of what avail is learned scholarship,
If the Lord’s divine feet they do not worship?" (2)

The great saint has presented his thoughts in verses of extreme beauty and delicacy. The combination of ideas, language and metre is unique. The verses presented in this article are all translations from the original Tamil. Every translator, without exception, has admitted that it is not possible to capture the elegance of Tiruvalluvar's beautiful style and rhythm in a translation. It can, at best, be a pale reflection of the original work.

There are many translations of the Tirukkural. Maharishi Shuddhananda Bharati’s translation is simple to follow. In his introduction he says: "The Tirukkural is the guiding light to humanity. It leads one to live in moral purity, in eternal wisdom, in spiritual knowledge, and in perfect prosperity, wealth and health. It is a faithful friend to the family man, to the mother, to children, to teachers, artists, scholars, rulers and politicians.

"Plants reveal the soil from which they grow,
And men of noble birth, their speech will show". (959)

On Honour

Shun acts that will cast doubts on your honour. Success and failure can be used to advantage; success should make one more respectful and failure strengthen one’s dignity.

On greatness

Greatness is a quality of mind, not of birth. All are equal at birth. Our actions make us different from one another.

"Living beings are all alike at birth,
The difference comes from acts of special worth". (972)

"High born, whose souls are mean, are never great;
The low, of lofty mind, are not of low estate". (973)

On Perfection

While the road to perfection is a long, slippery and very difficult one, the mastery of a few virtues will take one there by leaps and bounds. Do not kill any being or creature. Even loftier than this is not to injure anyone in thought, word and deed. Ahimsa is one of the highest of virtues. Give up the detestable faultfinding habit. Always return good for evil.

"Not killing is the essence of penance;
Not finding fault is virtue’s excellence. (984)

"The strength of the noble ones is humility;
With that, the wise disarm all enmity". (985)

On courtesy

It is wrong to belittle others. Even highly intelligent people lose respect from everyone if they are not courteous.

"Though sharp as file, their intellect is good,
Who are void of courtesy are blocks of wood". (997)

On Wasted Wealth

What is the use of money if it is not used for the common good? Imagine a fruit tree in a busy market place. If it bears tasty fruit, it brings joy to people, but if it bears poisonous fruit, it is of no use; its presence is a source of great pain. A wealthy miser is like such a tree. He has everything, but is in greater need than others, for he is not really happy and peaceful.

"Who neither spend their wealth nor give,
Amidst their millions, in want they live". (1006)

On Modesty

If you desire to attain perfection, you must not be afraid to have a genuine feeling of shame whenever you commit any mistakes. Those who have no feelings of guilt are usually unaware of their faults. Some people consider it a weakness to blush. On the contrary, blushing is not at all a weakness, but a virtue. It reveals a sense of shame and is a sign of modesty and humility.

‘Food, clothing and the rest are common to the race,
But modesty is mankind’s special grace". (1012)

"Those who have no shame at heart, their stance
Is like wooden dolls; when pulled by string, dance". (1020

vedaprakasha

2011-02-24T00:51:00.000-08:00

Ethical Values from Thirukkural: Virtues(Part I)

Tiruvalluvar was one of the greatest social philosophers of the ancient world. His writings show that

Ø he was interested not only in the behaviour and conduct and bearing of a person, but also in the harmonious development of society. His advice is valuable to ascetics as well as to householders.

Ø He roundly condemns accumulation of material wealth, but praises it if such wealth is acquired by honest means and used for the common good of society. In the same breath he encourages the growth of intellectual and spiritual development. He wants people to acquire learning and, having learnt, practise it. Yet, spirituality is superior to all else. As early as in the second verse of the Tirukkural, he says:

Ø "Of what avail is learned scholarship,
If the Lord’s divine feet they do not worship?" (2)

Ø The great sage has presented his thoughts in verses of extreme beauty and delicacy. The combination of ideas, language and metre is unique. The verses presented in this article are all translations from the original Tamil. Every translator, without exception, has admitted that it is not possible to capture the elegance of Tiruvalluvar's beautiful style and rhythm in a translation. It can, at best, be a pale reflection of the original work.

Ø His teachings have had a warm place in the hearts of the Tamil people for many generations, and have become part of their culture and life. They might not have always followed the saint, but they have loved, cherished and revered him.

Ø There are many translations of the Tirukkural. Maharishi Shuddhananda Bharati’s translation is simple to follow. In his introduction he says: "The Tirukkural is the guiding light to humanity. It leads one to live in moral purity, in eternal wisdom, in spiritual knowledge, and in perfect prosperity, wealth and health. It is a faithful friend to the family man, to the mother, to children, to teachers, artists, scholars, rulers and politicians.”

Ø Valluvar was a philosopher, that is, a man of great wisdom. He gave the world a most wonderful gift in the form of the Tirukkural.

Ø The great scholar and statesman, Sri Rajagopalachari said: "Tiruvalluvar was one of those rare and great men whose catholic spirit rose above all kinds of castes and creeds, and whose vision was not clouded by dogma or prejudice of any kind".

Ø Part 1: On Virtue

Ø In a beautifully simple way, Tiruvalluvar wastes no time in talking about what is good and what is not. Goodness is purity of mind, and that which ought to be done. Vice is that which has to be avoided.

Ø In this the Arthuppaal section, Tiruvalluvar makes comments on what is good and what is bad. He describes life and lays down a code of conduct or behaviour, the first ten verses are in praise of God. At the very outset, Valluvar impresses on our mind the supreme aim of human life. It is the attainment of God. God is the basis of all peace, bliss and knowledge. Likewise, God is the end of all knowledge. The goal of life, which is birth-less-ness and the end of all pain and suffering, can be reached only by those who have surrendered totally at His divine feet.

Ø There are none so great as those who have renounced the world. They have knowledge of both worlds, the world of trials and hardships, which is the world we live in, as well as the world of peace and eternal bliss.

Ø The ascetic controls the five senses,( of sight, sound, smell, touch and taste) is the first step to God-vision. It is the seed, which eventually flowers in heaven. The fully developed Yogi who has mastered the senses is truly a king. The rest of the world, who are slaves to their senses and passions, are obliged to bow to such a sage of wisdom.

Ø Domestic Virtue: Tiruvalluvar devotes twenty chapters to the important subject of domestic virtue. The advice given in them is useful to practically the whole of humanity. The themes, beginning with married life and the bliss of having children, continue with advice relating to hospitality, kindness, sweet words, gratitude, self-control and good conduct, and conclude with clear guidelines on how the householder can avoid being envious, how he can stop the free flow of vicious gossip and slander, and how he can relate to the society he lives in through charity and other good deeds. Valluvar urges us to perform good action at all times. The Yoga of good action is also a path to God-realisation. Birth and consequent suffering are not for a true Karma Yogi who serves God. The duties of a householder, who earns money and brings home an income, are just as important as those of an ascetic. It is he who supports the renunciate, the students and the needy. He who lives virtuously as a householder, is sure to make progress God-ward. A home in which love and virtue abound is truly heaven on earth.

Ø A good wife is one who is virtuous and keeps control over the household budget. She is chaste and honourable, is the husband’s helpmate in everything that he does. Children are their parent’s greatest treasures.

Ø Receiving guests and extending hospitality to them was given great importance during Tiruvalluvar’s time. A householder should serve guests first before partaking of meals himself. Neglect of guests is considered as something mean. On the other hand, the Goddess of Fortune smiles on one who is hospitable.

Ø The ideal householder is courteous in speech, does not lose his self-control, and is free from envy. He is full of love and gratitude to those who have helped him in any way.

Ø Self-control is the mark that identifies a wise man. He has perfect control of the senses, and withdraws them just as a tortoise withdraws its limbs into its body.

Ø At a rash moment it is possible to do harm which would take time to heal. The tongue is a troublemaker. Valluvar urges its control. One who controls his tongue perfectly is free from anger. Anger is your worst enemy.

Ø [Note: Swami Shivananda says that of all the spiritual practices the most difficult one in which to succeed is to be able to bear insult and injury. This is called forbearance. The poet (Valluvar) also beseeches us to forgive and forget.]

Ø Do not return evil for evil. Not even the penance of fasting can compare with the penance of refusing to respond to the hurt caused by the cruel words of others.

Ø Do not be envious of the success of others. Do not be greedy.

Ø It is better to confront someone directly; slandering and backbiting are wrong. He who speaks ill of others will find others speaking ill of him. Take stock of yourself for a few days and count the number of times you speak ill of others. You will be amazed how guilty all are of slander.

Ø Idle, useless talk is the mark of the unwise. Hence, refrain from it at all costs. Gossiping, faultfinding and slandering should not be indulged in.

Ø Give, give, give. It is a strange truth that the more one gives, the more one receives. You must have heard of this riddle- "The more one takes out, the bigger it grows". What is it? The answer is- a hole! Charity is very much like that. Give to others with a loving heart, and the world will one day be at your feet. Pure, loving charity is one of the greatest purifiers of the heart.

Ø Ascetic Virtues

Ø The renunciate or Sannyasin is one who has renounced the world and its pleasures of the senses. Such a person is also called an ascetic. The saint makes a distinction between domestic virtue (good deeds practised by a householder), and ascetic virtue. Even virtues come in degrees! For this to be understood, try to work out the difference in meaning between kindness and compassion. Tiruvalluvar devotes thirteen chapters to the subject of ascetic virtue. He dwells on such subjects as non-killing, mercy, hypocrisy, truthfulness, curbing of desires, and the renunciation of objects.

Ø Anyone- even the basest of men- can possess money. But only those who are truly kind are wealthy.

Ø Successful people often forget that they, too, were once weak and sought the compassion of those stronger than themselves. We remember unkind acts done to us for years and years. Those who lack compassion and love have very few friends.

Ø Be sincere at heart, judge men by their actions, not by their looks; a straight arrow causes pain, yet a bent lute brings joy into the hearts of the listener. Even amongst Sadhus (ascetics), there are some hypocrites- men who pretend to be what they are not.

On Truthfullness

"If you should ask what truth may be,
It’s speech from every evil free". (291)

"If it will yield pure, unmixed good,
Truth may be replaced by falsehood". (292)

Valluvar is interested mainly in the welfare of people and the happiness of mankind. He does not want needless misery and suffering for the sake of merely upholding a moral idea. Let us understand the second verse well (292, which is by no means a passport to wide-spread untruthfulness.

vedaprakasha

Dharma

Ø There is no great wealth one can acquire than Dharma and no misfortune greater than the forgetting of it. Forgetting Dharma is failing to perform one’s duties according to Dharma.

Ø Go as far as your strength and resources permit without swerving from the path of Dharma.[Note: This is Tiru-Valluvar’s characteristic way of bringing everything down to the level of practicability without losing hold of the ideal.]

Ø Keep the mind from evil thoughts. This is the whole of Dharma. The rest is only of the nature of sound and show.

Ø The key to purity of action is purity of thought. The attainment of a mind free from evil thoughts is the aim of a religious life, and this is a silent process. External observances are sound and show.[Note: The Tamil word Aakulam is sound and show.]

Ø True religious life consists in the avoidance of four things: envy, the craving for pleasure, anger and harsh speech.

Ø Do not say to yourself ‘Let me see about it later when I shall be better fitted.’ Live the true religious life now. It will be the one unfailing support when all else will disappear and become of no use.

Ø Only the joy that comes from right conduct is true happiness. Other pleasures are really sources of pain and causes of shame.Ø Pleasure will soon become shame and pain, if the act that procured it was unrighteous. Right conduct is therefore not only right but also wise.

The Good Householder: The householder so-called helps the other orders in the proper fulfillment of their duties.The unmarried student,who gives up active life and goes to the jungle, and the Sannyasin, can carry on as such, only because some others live as good householders. The householders therefore should not be looked upon as selfishly living for pleasures while the others are leading lives of abstinence. The householder works for the others who renounce work.

Ø Love and right conduct give to the householder’s life its true character and purposefulness.

Ø Family life is beautiful and purposeful only if it is marked by love and Dharma. Love makes it beautiful and Dharma is fulfillment of its purpose.

Ø If a man goes through the householder’s life along the way of Dharma, nothing is left for him to attain by becoming a recluse or going to the forest.

Ø Of all classes of aspirants to Dharma, the householder who lives up to the standard is the most estimable.

Ø There is more penance in the life of a householder who does what should be done and avoids any lapse from Dharma, than in the privations of hermits.

Ø He, who leads his life in this world, as he should, ranks with the gods in heaven.

Ø The Life Partner

Ø She is a true-life companion who proves equal to the tasks of a householder’s life, adjusting herself to the breadwinner’s resources.

Ø It is essential for happiness in family life that culturally and economically the wife should fall into line with the family of her adoption. The partnership will not work otherwise.

Ø There is no true family life where the wife has not the qualities required for helping in the fulfillment of the duties of a good householder. If the mistress of the house has not these qualities, neither wealth nor other circumstances can be of any avail.The husband’s virtues cannot make up for it.

Ø If the mistress of the house possesses the qualities of a true-life partner, nothing will be wanting. If the mistress of the house does not have those qualities, naught will avail.

What possession of greater value can one have than a wife,

if she be firm in her loyalty to her partner in life?

Ø The true wife thinks not of God when she rises in the morning. She offers her worship to the husband and that is enough. Even the clouds will obey and pour the rain at her command.

Ø Of what use is that purity which is brought about by physical restrictions and isolation to which women are subjected? Their own senses of a pure life is the best watch.

Ø Children

Ø Of all things one may be blessed with, we can think of nothing equal to the joy of having begot children who have grown up to true enlightenment.

Ø Far sweeter than heavenly ambrosia is the porridge in which one’s child has dabbled with its little hand.

Ø They speak of the sweet tones of the flute and of the harp, who have not had children and heard them lisp their newly learnt words.

Ø The best inheritance that a father can provide for his son is an education that will fit him to take an honoured place among cultured men.

Ø In bringing up sons, fathers should remember that not wealth but education conduces most to their happiness.

Ø Hearing words of appreciation uttered by people about her son, the mother feels greater joy than what she felt on the day he was born.

Ø The son’s greatest filial service is so to conduct himself as to make men say in wonderment ‘Great must have been the father’s good deeds to be blessed with such a noble son’.

Ø A Loving Disposition

Ø Those who have not the loving disposition, belong wholly to themselves. The tenderhearted belong to others even in their bones.

Ø The love in their hearts makes them possession of the living world outside of them.The enlightened hold that the saving joy of the soul when burdened with the body is the experience of human affection.

Ø Human affection is possible only if the soul is clothed in flesh and blood, and it is worthwhile for the sake of the experience of such affection to suffer the miseries of life on earth. The soul would like to be born in flesh and blood for the sake of enjoying this incident of life on earth.

Ø Affection is atraining for bhakti (devotion), and out of bhakti will come unsought, true enlightenment, the goal of all religious endeavour.

Ø Strewn with pleasure is the way to heaven, for it can be attained by well ordered family life. This is contrasted by implication to the toilsome path of celibacy and penance.

Ø LOVE

Ø Men of imperfect understanding think that a tender heart helps one only in the path of good morality. Love inspires the warlike deeds of the brave soldiers too.

Ø Inflexible law withers the soul of him that has no love in his heart, even as the sun shrivels up the bodies of boneless worms.

Ø As the spine supports the bodies of vertebrates, love supports the soul. Without it, it shrinks and stops the spirit’s evolution.

Ø Where there is no tenderness of heart, life is barren of purpose. Can a tree that is dried up in the desert sun put forth leaves?

Ø Without a tender heart, of what avail are the externals of family life? Just as the outer ear or eye may be there, but it is of no avail to the deaf and the blind, so is the soulless routine of a householder’s life purposeless without tenderness of heart.

Ø Without tenderness of heart, the body is but bones covered up with skin. In love alone is the secret of life .Life functions really in love and not in the physical activities of the body.

Ø An Open House/Hospitality

Ø The only justification for a man to remain in family life and for acquiring and keeping property (without becoming a Sannyasin) is that he may command the means by which help may be given to those who seek help.

Ø Family life is not a right but a duty arising out of the obligations of the individual to society.

Ø To seat for a meal by oneself, keeping out those who come expecting hospitality, is a thing to be abhorred even if the food were the elixir of immortality.

Ø The goddess of prosperity will be gladdened in heart and linger in the house of the man whose smiling face welcomes those who seek hospitality.

Ø Must he indeed sow seeds in his field, who eats what remains after feeding the guests?

Ø The gods will look after the affairs of the man who feeds his guest before sitting down himself to eat. Hospitality is itself seed enough for his fields and the crops will rise.

Ø "What have we gained spending all our lives in toil and care? Nothing avails now. There is nothing to lean upon." Thus on their last day will lament those who have failed to perform the sacrifice of hospitality and look after those who come for help.Hospitality is equivalent to a religious sacrifice.

Ø How stupid those misers are who fail to practise the law of hospitality! They succeed in being poor in the midst of plenty.

Ø The delicate flower withers away if you take it to the nose to inhale its fragrance. But the guest who comes for a meal will shrink even at a distant look that indicates unwillingness to receive.

Ø We should treat poor guests more delicately than the most delicate flower.

Ø The Soft Word

Ø The speech of enlightened men consists of truth soaked in affection.Gentleness of speech is not pleasant falsehood, but the truth that is spoken by men who know the whole of the law and are not misled by dry dogmas, who are full of affection for the person to whom the truth is addressed, and therefore find the words that save truth from harshness.

Ø The kindly word and the glad and loving look accompanying a gift are appreciated even more than the gift itself.

Ø To give is good. But the sweet manner accompanying the gift touches the heart of the receiver even more than the good gift itself.

Ø The relief of distress consists in the glad face, the welcome look and speech that is marked by genuine consideration for the feelings of the man who is in distress.

Ø The gift that is thrown at the distressed without these accompaniments does not really relieve suffering but hurts.

Ø One need not fear poverty if he has gladdened the hearts of men by kind words.The world will not leave such a man to suffer by reason of adversity.

Ø Not jewels but courteous deportment and gladness of speech are the things that adorn.

Ø Truly it is strange that people speak harsh words, when they have themselves felt and experienced the joy that kindly speech begets.

Ø Every moment we have direct personal experience of the marvellous effect of kind words from others and yet, when we speak, we forget it and indulge in harsh speech.[Note: The Kural technique of carrying conviction can be seen in this.]

Ø When gentle words are available, why do men choose the words that hurt? Is it not foolish to pick unripe berries when ripe ones can be had for the plucking?

Ø Gratitude

Ø The good deed that is done not in return, but in the first instance, is more precious than anything is in this world or beyond. Nothing can repay that act.

Ø What is done in return for something previously done can never be as great as the deed born out of sheer generosity, be it ever so small by itself. There is therefore nothing that can be considered an adequate repayment. It is above every other kind of goodness.

Ø By itself the help rendered may be a trifle, but the hour of need when it was given makes it bigger than the whole world.

Ø It is bad to forget a favour done to you. But if someone does you a wrong, it is good to forget it that very day.

Ø Painful like death itself may be the evil that you suffer at a man’s hand. But remind yourself of some good thing that he once did for you. It will help you to forget the present pain.[Note: This is another fine instance of Tiru-Valluvar’s characteristic way of giving helpful practical hints to follow what may seem to be a mere counsel of perfection, showing what a great master of psychology Valluvar was.]

Ø Rectitude

Ø The acquisition of a man of rectitude goes down to his children without diminution and will protect them against adversity.[Note: This is not a mere superstition invoked for supporting the moral rule. There is practical wisdom in the statement as to the stability of well-earned wealth and the instability of acquisitions got by methods that society condemns. Rectitude of means employed gives stability to what is acquired, whereas what is got by swerving from the straight path stands ever in danger of being lost again or serving as a snare. The most powerful motive for the householder is the desire to see that his children are assured of happiness after him. Upright conduct, says Tiru-Valluvar, ensures this.]

Ø It may seem that no evil attaches to the acquisition that comes by swerving from the path of rectitude. But do not be tempted. Give up the thought at once.

Ø Who lived a life of rectitude and who did not can be seen from how the children they have left behind fare.[Note: Your life will impress itself on your child’s character, and if you wish well for your child beware and walk in the path of rectitude, says the poet.]

Ø The swerving of your mind can be perceived by you before anyone else sees it. Look upon it as an evil portent and beware.

Ø If the man who walks firmly in the path of rectitude thereby loses his worldly possessions, his poverty does not lower him in the estimation of the world. He retains his status in society as if nothing had happened to him.

Ø Let businessmen know that it is good business to protect the interests of others exactly as they do their own.[Note: This is the Kural version of the formula that honesty is the best policy. Rectitude is not only Dharma but good economic policy also.]

Ø Self-Control : Self-control is as necessary a virtue for the householder as for the recluse. ‘Adakkam’ in Tamil may mean either self-control or humility. Self-control, guarding against cupidity, pride and anger, is what is dealt with here.

Ø Self-control takes one to the gods. Want of it will push one into utter darkness.

Ø There is no possession more precious than self-control. Watch yourself therefore as you would watch treasure.

Ø It is well for everyone to be meek, but for those who have wealth meekness is added possession.[Note: Learning, good birth, and wealth are not reduced but enhanced by a becoming humility of deportment. The word used here for humility of deportment is ‘Panidal’ which literally means ‘bowing to show respect’.]

Ø If a man lives a life of self-control and withdraws the five senses from tempting pleasures as a tortoise , upon sensing danger, draws its head and limbs into its shell, he shall have insured himself against evil in seven births thereafter.

Ø You may neglect everything else, but be ever vigilant in restraining your tongue. Those who fail to do so meet with great trouble.[Note: Not that in other things one may relax control; but the danger of careless or angry speech is constantly present, and requires special attention.]

Ø The injury caused by a burn heals, but the pain caused by the thoughtless word is never forgotten by the man who is hurt. It remains forever in his mind like an ugly scar.

Ø If a man knows how to control the rising anger in his mind and guards himself against losing his temper, all other virtues will seek him out and wait on his pleasure.

Ø The Regulated Life

Ø Discipline of life is more precious than life itself, for it is out of that discipline that life derives value.

Ø One may study many philosophies and clear his doubts but it is the well-regulated life that ultimately avails and nothing else. Therefore, guard it whatever may be the difficulty involved.

Ø The well-regulated life ennobles every rank of life. Where this fails, good or noble parentage will not save the man.

Ø The Brahmin can study again what he has forgotten of the scriptures and make up for lost memory. But if he neglects regulation of life he forfeits forever the advantage of his birth.

Ø A well-regulated life brings honour. Neglect of it will lead to utter disgrace.

Ø The learned really betray ignorance when in spite of their learning they fail to regulate their lives in accordance with the principle of social cooperation.

Ø [Note: Learning is worthless if one cannot exercise self-control in conduct and behaviour. Regulation of life and social cooperation are more important than scriptural or philosophical knowledge.]

Ø Unlawful Love

Ø It is stupidity to entertain amorous thoughts about one who belongs to another. Any one that knows either the way of Dharma or that of worldly wisdom will avoid this folly.

Ø Among those who stray from the path of right conduct, there is none so stupid as the man who trespasses into another man’s home.

Ø It is better for one to be dead than to be tempted by thoughts of sin where one has been received with trust.

Ø Of no avail will be a man’s importance, however great it may be, if he is thoughtless and lacks the simple wisdom of not violating another’s home.

Ø It may seem all too easy to err with another’s wife, but the disgrace will be irredeemable for all time.

Ø Enmity, Sin, Fear and Disgrace will always dog the path of the man who violates the sacredness of another’s home.

Ø He is not a true householder who lets his amorous thoughts dwell on those who belong to others. He may in conduct be a good husband and a good father and everything else, but the impure thought is enough to make it all unreal.

Ø Manhood consists in being able to control one’s mind and being proof against amorous thoughts towards one that belongs to another. It is good religion as well as social order.

2011-02-22T21:48:00.000-08:00

About Sage Tiruvalluvar

Tiruvalluvar was a sage who lived in Tamil Nadu over two thousand years ago. He lived in Mylapore, in the present city of Chennai . Tiruvalluvar was married to Vasuki, who was an ideal housewife. Soon after they married, Vasuki said once: "My dear lord, for many years now, I have pondered as to the reason behind my lord’s strange request that a toothpick accompanied by a little water be placed on your supper table. I am troubled that the secret may be buried along with my revered lord and husband. Valluvar smiled and said gently: "Dear Vasuki, you are a devoted wife and have served me very well all these years. Kindly forgive me for not explaining to you earlier the reason for my request to you. You see, if a grain of rice or a morsel of food accidentally fell on to the table while I was eating, it would be a great sin to let such food go to waste. With the toothpick available, I could easily pick up the fallen food, rinse it in the water you so kindly provided, and eat it thereafter. Food would thus not go wasted. "Is it not marvellous that despite this caution the famous poet never dropped even a single grain of rice in all the years that he was married to Vasuki! . This delightful story tells us what kind of a person sage Tiruvalluvar was. The saintly Tiruvalluvar and his devoted wife Vasuki have been held as perfect ideals of the Hindu household life ever since they left this earth.

There are three holy works by which the Tamil language has been made universal and immortal. These three are the Tirukkural, the Tiruvasagam and the Tirumandiram. The Tirukkural is the life, the Tiruvasagam is the heart, and the Tirumandiram is the soul of Tamil culture.

vedaprakasha

http://www.ethicalvaluesfromtirukkural.blogspot.com/

2011-02-22T21:44:00.000-08:00

Ethical Values from Tirukkural

The Tirukkural

The Tirukkural in Tamil means "Holy Kural", is a book for all humanity and for all times. A world that lives by its teachings shall enjoy eternal peace, harmony, health, wealth, power, grace and bliss. It contains treasures that lead to peace and harmony at home as well as the country.

The great sages of the earlier times were very fond of discussing ethical ideals. The concerned persons gathered to apply their concentrated minds on the great question of what ought to be considered as good and right, and what as evil and wrong. The caste system had not then taken root and there was freedom of thought, ideas were readily and easily exchanged, and men were willing to listen patiently to points of view that differed from their own. It was in this flourishing environment that Sage Tiruvalluvar lived. The Tirukkural, or Kural as it is also known, contains some of the greatest truths known to man, written in a style that has rarely been surpassed. Tiruvalluvar, or Valluvar as he was popularly known, was clearly familiar with all the great religions of his time, including the philosophy of the Romans and the Greeks. Valluvar was a philosopher, that is, a man of great wisdom. He gave the world a most wonderful gift in the form of the Tirukkural.

Valluvar took up the first three of the Purusharthas or the fourfold objects of life, namely Dharma, Artha, Kama and Moksha (virtue, wealth, love and liberation), as given by the Vedic Rishis. He presented them in the three sections of the Tirukkural, known respectively as Arathuppaal, Porutpaal and Kaamathuppaal. He left out Moksha or liberation, for the simple reason that when the first three are set in order, the final state of God-realisation is attained naturally. He also recognised that Moksha or liberation is the ultimate aim for realisation.

The word ‘Kural’ refers to a short verse of only two lines. Ten such verses make up a single chapter of the book the Tirukkural. There are 133 chapters, with 1330 couplets or two-lined verses that make up the Tirukkural. Each couplet contains a single complete idea. Although poets generally find it rather difficult to write in a couplet form, Tiruvalluvar handles this medium with remarkable skill and ease. He does not waste words. The ideas come to us quietly, in a style that is both graceful and beautiful at the same time. Each of the 133 chapters is headed by one major idea such as ‘Friendship’, ‘Wisdom’, ‘Justice’, and so on. The ten verses under each major idea give the poet opportunity to expand on each idea fully. The work is divided into three sections. The first section, entitled ‘Aram’ (virtue) deals with ingredients of an ideal family life. It also gives guidelines to spiritual aspirants. : ‘Aram’ is the Tamil equivalent of the Sanskrit word ‘Dharma.’The second section, broadly entitled ‘Porul’ (wealth) deals with various matters pertaining to government, like royalty, the parliament, politics and alliance. The third section deals with ‘Kamam’ (love) and is concerned mostly with marriage and love.

The Tirukkural is thus a book of morals or ethics. It ranks high in the literature of Tamil Nadu. Certainly it is one of the most useful treatises on ethics ever written by man. It leads humanity to live, as it ought to live- in moral purity, in spiritual knowledge, and in perfect health, wealth and prosperity. It is a faithful friend to the family man, to the mother, to children, to workers, teachers, politicians, artists, scholars and rulers. At the very outset, Valluvar impresses on our mind the supreme aim of human life. It is the attainment of God. God is the basis of all peace, bliss and knowledge. Likewise, God is the end of all knowledge. The goal of life, which is birth-less-ness and the end of all pain and suffering, can be reached only by those who have surrendered totally at His divine feet.

“Tiruvalluvar was one of the greatest social philosophers of the ancient world. His writings show that he was interested not only in the behaviour and conduct and bearing of a person, but also in the harmonious development of society. His advice is valuable to ascetics as well as to householders. He profusely condemns accumulation of material wealth, but praises it if such wealth is acquired by honest means and used for the common good of society. In the same breath he encourages the growth of intellectual and spiritual development. He wants people to acquire learning and, having learnt, practise it. Yet, spirituality is superior to all else. As early as in the second verse of the Tirukkural, he says:

"Of what avail is learned scholarship,

If the Lord’s divine feet they do not worship?"

The great sage has presented his thoughts in verses of extreme beauty and delicacy. The combination of ideas, language and metre is unique. The verses presented in this article are all translations from the original Tamil. Every translator, without exception, has admitted that it is not possible to capture the elegance of Tiruvalluvar's beautiful style and rhythm in a translation. It can, at best, be a pale reflection of the original work.

His teachings have had a warm place in the hearts of the Tamil people for many generations, and have become part of their culture and life. They might not have always followed the saint, but they have loved, cherished and revered him.There are many translations of the Tirukkural. Maharishi Shuddhananda Bharati’s translation is simple to follow. In his introduction he says: "The Tirukkural is the guiding light to humanity. It leads one to live in moral purity, in eternal wisdom, in spiritual knowledge, and in perfect prosperity, wealth and health. It is a faithful friend to the family man, to the mother, to children, to teachers, artists, scholars, rulers and politicians.”

Valluvar was a philosopher, that is, a man of great wisdom. He gave the world a most wonderful gift in the form of the Tirukkural.The great scholar and statesman, Sri Rajagopalachari said: "Tiruvalluvar was one of those rare and great men whose catholic spirit rose above all kinds of castes and creeds, and whose vision was not clouded by dogma or prejudice of any kind".

vedaprakasha

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