TN History Culture Part 2 Revision Test in English

In Arathupal of Thirukkural, Valluvar was a great enunciator of morals; In Inbathupal, he has become a poet and in Porutpal, he is known to be a political philosopher. The political philosophy of Thiruvalluvar is applicable across times even today.

In porutpal, Valluvar mentioned about nature of a king in detailed manner in 25 chapters starting from Qualities of ruler (Iraimatchi – chapter 39) to idukkan azhaiyaamai (Unfazed in the face of trouble – chapter 63) in 25 chapters, in the name of “Arasar”, “Vender”, “Nilan Aandavar” “Mannavar” he has indicated 46 times about the king.

The King must possess the leadership qualities such as, Education (40), Listening Ability (42), Wisdom (43), Fending off Faults (44), Seeking the company of great men (45), Avoiding mean–minded (46) Rationality (47), Priority for time for action (51), Assessing and Assigning tasks (52), Embracing the Kin (53), Doing duty without forgetting (54), Justice (55), Knowing the right place (50), Refraining from Terrifying Deeds (57), Compassion (58), Espionage (59), Spirit (60), To avoid laziness (61), Perseverance (62) and Determination (63) which should be the requisites of a king.These above-mentioned qualities may also be possessed by good people.

Valluvar lived in the period of monarchy. However, his ideas and ideals are also applicable for the present leaders of democracy. He also indicated the nature of state and government in the king’s rule.

‘Who guards the realm and justice strict maintains, That king as god over subject people reigns’. If a king delivered justice by doing the duties honestly, he may be regarded as a God. Ideal path and welfare – arrived kings can be respected and kept on par with divine. This kind of view is not only applicable to monarchical period but it also applicable to present democratic period.

Kingship, in virtue failing not, all vice restrains, In courage failing not, it honour’s grace maintains. King’s path is the peoples’ path, king should act as a guide for his subjects, if he does harm or evil activities, it may influence all. It is because of his position as a leader, his discipline and private life will spreadto all in the kingdom. Moral and ethical life is quite essential for the ruling kings.

All earth looks up to heaven where raindrops fall; All subjects look to king that ruleth all. In this couplet Valluvar indicates “Kol” as ideal rule which not only applies for monarchy but also for democracy. In the monarchical rule, the integrity and ideal governance for all periods were advocated by Valluvar. People of all regions expect rain for their growth; likewise, citizens of a nation expect integrity and ideal rule of the king.

A king is be who treasure gains, stores up, defends, And duly for his kingdom’s weal expends. At first point, a king should search for the different sources of income. For this, he calls it as “Iyatral”. Then, the second point is that, all such resources should be put together, which is called as “Ettal”. Third, the resources thus collected must be protected with all precautionary measures which is called as “Kaathal.”

The Educational qualities that are indicated by Valluvar for a king may also apply to the citizens. Thus, he used the words “Idukkan Ariyamai”, “Kalvi” for “Vazhum Uyirku”, “Maandharkku” which is for all the people. The political ideas advocated by Valluvar in porutpal highly circumvent around morals and noble principles.

The ancient Indian law-giver Manu and the ancient Greek philosophers Plato and Aristotle maintained with absolute certainty that human begins were not born equal. This popular view is accepted in all civilizations over centuries. Valluvar, the philosopher poet, held a radically different view. He says: “ All human beings are equal by birth; but differ as regards characteristics because of the different qualities of their actions.” (Kural 972).

The economic ideas of Thiruvalluvar are found in his immortal work, Thirukkural, a book of ethics. Even though scholars differ widely over the estimation of the period of Thiruvalluvar, it is generally believed that, he belongs to the Sangam age in Tamil Nadu around third century A.D. Thiruvalluvar’s work is marked by pragmatic idealism.

A large part of Valluvar’s economic ideas are found in the second part of Thirukkural, the porutpal. It deals with wealth. Thiruvalluvaris a fundamental thinker. He believes that rains are the basicsupport of life. Since rain provides food, it forms the basis for stable economic life. Agriculture which is the most fundamental economic activity depends on rain,”It is rain that both ruins and aids the ruined to rise.”

According to Thiruvalluvar, agriculture is the most fundamental economic activity. They are the axle-pin of the world, for on their prosperity revolves prosperity of other sectors of the economy, “The ploughmen alone”, he says “live as the freemen of the soil; the rest are mere slaves that follow on their toil”(Kural 1032). Valluvar believes that agriculture is superior to all other occupation.

Valluvarhas recommended a balanced budget. “ It is not a great misfortune for a state if its revenues are limited, provided the expenditure is kept within bounds.” He has given certainguidelines for a budgetary policy. “Budget for a surplus, if possible, balances the budget at other times, but never budget for a deficit.” Valluvar advocates the following main items of public expenditure: 1) Defence 2) Public Works and 3) Social Services.

Valluvar was against seeking external assistance. According to Kural No. 739, countries taking external assistance are not to be considered as countries at all. In other words, he advocated a self-sufficient economy.

Valluvar consideres freedom from hunger as one of the fundamental freedoms that should be enjoyed by every citizen. According to him ‘poverty’ is the root cause of all other evils which would lead to ever-lasting sufferings. It is to be noted that the number of people living below poverty line, begging, sleeping on the roadsides and rag picking in India has been increasing.

Thiruvalluvar is for a welfare state. In a welfare state there will be no poverty illiteracy, disease and industry. The important elements of a welfare state are 1) perfect health of the people without disease 2) abundant wealth, 3) good crop 4) prosperity and happiness and 5) full security for the people.

To bear with those who revile us, just as the earth bears up those who dig it, is the first of virtues. (kural 151) As earth bears up the men who delve into her breast, To bear with scornful men of virtues is the best.

Though others inflict injuries on you, yet compassionating the evil it will be well not to do them anything contrary to virtue. (kural 157) Though others work thee ill, thus shalt thou blessing reap; Grieve for their sin, thyself from vicious action keep!

Let a man by patience overcome those who through pride commit excesses. (kural158) With overweening pride when men with injuries assail, By thine own righteous dealing shalt thou mightily prevail.

Because evil produces evil, therefore should evil be feared more than fire. (kural 202) Since evils new from evils ever grow, Evil than fire works out more dreaded woe.

Even though forgetfulness meditate not the ruin of another. Virtue will meditate the ruin of him who thus meditates. Though good thy soul forget, plot not thy neighbour's fall, Thy plans shall 'virtue's Power' by ruin to thyself forestall. (kural 204)

Wealth of wealth is wealth acquired be ear attent; Wealth mid all wealth supremely excellent. (kural 411) Wealth (gained) by the ear is wealth of wealth; that wealth is the chief of all wealth.

Of greatness and of meanness too, The deeds of each are touchstone true. (kural 505) A man's deeds are the touchstone of his greatness and littleness

The sacred law he reads and learns, to other men expounds,- Himself obeys not; where can greater fool be found (kural 834).

Ashamed of nothing, searching nothing out, of loveless heart, Nought cherishing, 'tis thus the fool will play his part (kural 833) Shamelessness indifference (to what must be sought after), harshness, and aversion for everything (that ought to be desired) are the qualities of the fool.

Weigh well the good of each, his failings closely scan, As these or those prevail, so estimate the man. (kural 504) Let (a king) consider (a man's) good qualities, as well as his faults, and then judge (of his character) by that which prevails.

E'en in a dream the intercourse is bitterness With men whose deeds are other than their words profess. (kural 819) The friendship of those whose actions do not agree with their words will distress (one) even in (one's) dreams.

Make not thy poverty a plea for ill; Thy evil deeds will make thee poorer still. (kural 205) Commit not evil, saying, I am poor: if you do, you will become poorer still.

To stand, like balance-rod that level hangs and rightly weighs, With calm unbiassed equity of soul, is sages' praise. (kural 118) To incline to neither side, but to rest impartial as the even-fixed scale is the ornament of the wise.

Who just or unjust lived shall soon appear: By each one's offspring shall the truth be clear. (kural 114) The worthy and unworthy may be known by the existence or otherwise of good offsprings.

As if a steer should graze wrapped round with tiger's skin, Is show of virtuous might when weakness lurks within. (kural 273) The assumed appearance of power, by a man who has no power (to restrain his senses and perform austerity), is like a cow feeding on grass covered with a tiger's skin

Cruel is the arrow straight, the crooked lute is sweet, Judge by their deeds the many forms of men you meet. (kural 279) As, in its use, the arrow is crooked, and the curved lute is straight, so by their deeds, (and not by their appearance) let (the uprightness or crookedness of) men be estimated.

Learning's irradiating grace who gain, Others excel, as men the bestial train. (couplet 410) Learning's irradiating grace who gain, Others excel, as men the bestial train.

The just man's wealth unwasting shall endure, And to his race a lasting joy ensure (couplet 112) The wealth of the man of rectitude will not perish, but will bring happiness also to his posterity.

Though only good it seem to give, yet gain By wrong acquired, not e'en one day retain! (couplet 113) Forsake in the very moment (of acquisition) that gain which, though it should bring advantage, is without equity.

The man who justly lives, tenacious of the right, In low estate is never low to wise man's sight. (couplet 117) The great will not regard as poverty the low estate of that man who dwells in the virtue of equity.

Freedom from obliquity of speech is rectitude, if there be (corresponding) freedom from bias of mind.

The true merchandize of merchants is to guard and do by the things of others as they do by their own. As thriving trader is the trader known, Who guards another's interests as his own. (couplet 120)

Who with deceitful mind in false way walks of covert sin, The five-fold elements his frame compose, decide within. (kural 271) The five elements (of his body) will laugh within him at the feigned conduct of the deceitful minded man.

'Tis as a fowler, silly birds to snare, in thicket lurks. When, clad in stern ascetic garb, one secret evil works.(couplet 274) He who hides himself under the mask of an ascetic and commits sins, like a sportsman who conceals himself in the thicket to catch birds

In mind renouncing nought, in speech renouncing every tie, Who guileful live,- no men are found than these of 'harder eye'. Amongst living men there are none so hard-hearted as those who without to saking (desire) in their heart, falsely take the appearance of those who have forsaken (it).

Outward, they shine as 'kunri' berry's scarlet bright; Inward, like tip of 'kunri' bead, as black as night. (kural 277 ) (The world) contains persons whose outside appears (as fair) as the (red) berry of the Abrus, but whose inside is as black as the nose of that berry.

A, as its first of letters, every speech maintains; The Primal Deity is first through all the world's domains. (couplet 1) As all letters have the letter A for their first, so the world has the eternal God for its first.

If clouds, that promised rain, deceive, and in the sky remain, Famine, sore torment, stalks o'er earth's vast ocean-girdled plain.(kural 13) If the cloud, withholding rain, deceive (our hopes) hunger will long distress the sea-girt spacious world.

'Tis rain works all: it ruin spreads, then timely aid supplies; As, in the happy days before, it bids the ruined rise. (kural 15) Rain by its absence ruins men; and by its existence restores them to fortune.

Things hard in the doing will great men do; Things hard in the doing the mean eschew. (kural 26) The great will do those things which is difficult to be done; but the mean cannot do them.

Their children's wisdom greater than their own confessed, Through the wide world is sweet to every human breast. (kural 68) That their children should possess knowledge is more pleasing to all men of this great earth than to themselves.

When mother hears him named 'fulfill'd of wisdom's lore, ' Far greater joy she feels, than when her son she bore. (kural 69) The mother who hears her son called a wise man will rejoice more than she did at his birth.

The loveless to themselves belong alone; The loving men are others to the very bone. (kural 72) Those who are destitute of love appropriate all they have to themselves; but those who possess love consider even their bones to belong to others.

Bodies of loveless men are bony framework clad with skin; Then is the body seat of life, when love resides within. (kural 80) That body alone which is inspired with love contains a living soul: if void of it, (the body) is bone overlaid with skin.

Humility with pleasant speech to man on earth, Is choice adornment; all besides is nothing worth. (kural 95) Humility and sweetness of speech are the ornaments of man; all others are not (ornaments).

When pleasant words are easy, bitter words to use, Is, leaving sweet ripe fruit, the sour unripe to choose. (kural 100) To say disagreeable things when agreeable are at hand is like eating unripe fruit when there is ripe.

Thirukural is considered one among pathinenkilkanakku books.

The flower of 'Anicha' withers away, If you do but its fragrance inhale; If the face of the host cold welcome convey, The guest's heart within him will fail.

'Tis sin if in the mind man but thought conceive; 'By fraud I will my neighbour of his wealth bereave'. (kural 282) Even the thought (of sin) is sin; think not then of crafiily stealing the property of another.

The gain that comes by fraud, although it seems to grow With limitless increase, to ruin swift shall go. (kural 283) The property, which is acquired by fraud, will entirely perish, even while it seems to increase.

The wealth of mind man owns a real worth imparts, Material wealth man owns endures not, utterly departs. (kural 592) The possession of (energy of) mind is true property; the possession of wealth passes away and abides not

“the man of energy of soul inflexible, Good fortune seeks him out and comes a friend to dwell. (couplet 594) Wealth will find its own way to the man of unfailing energy.

With rising flood the rising lotus flower its stem unwinds; The dignity of men is measured by their minds. (kural 595) The stalks of water-flowers are proportionate to the depth of water; so is men's greatness proportionate to their minds.

The gain that comes by fraud, although it seems to grow With limitless increase, to ruin swift shall go. (kural 283) The property, which is acquired by fraud, will entirely perish, even while it seems to increase.

Speak out your speech, when once 'tis past dispute That none can utter speech that shall your speech refute. (couplet 645) Deliver your speech, after assuring yourself that no counter speech can defeat your own.

Let those that need partake your meal; guard every-thing that lives; (kural 322) The chief of all (the virtues) which authors have summed up, is the partaking of food that has been shared with others, and the preservation of the mainfold life of other creatures.

Though in the conflagration caught, he may escape from thence: He 'scapes not who in life to great ones gives offence. (896) Though burnt by a fire (from a forest), one may perhaps live; (but) never will he live who has shown disrespect to the great (devotees).

Helping poor is considered as charity as it is considered above all

A minister is he who grasps, with wisdom large, Means, time, work's mode, and functions rare he must discharge.(631) The minister is one who can make an excellent choice of means, time, manner of execution, and the difficult undertaking (itself).

Whate'er they fail to guard, o'er lips men guard should keep; If not, through fault of tongue, they bitter tears shall weep.(127) Whatever besides you leave unguarded, guard your tongue; otherwise errors of speech and the consequent misery will ensue.

In flesh by fire inflamed, nature may thoroughly heal the sore; In soul by tongue inflamed, the ulcer healeth never more. (129) The wound which has been burnt in by fire may heal, but a wound burnt in by the tongue will never heal.

Who knows what's human life's befitting grace, He lives; the rest 'mongst dead men have their place. (214) He truly lives who knows (and discharges) the proper duties (of benevolence). He who knows them not will be reckoned among the dead.

Save praise alone that soars on high, Nought lives on earth that shall not die. (233) There is nothing that stands forth in the world imperishable, except fame, exalted in solitary greatness.

Porutpal consists of 7 parts, further ithas 70 verses / couplets. They are Politics-25,Ministry-10, Defence-2, Wealth-1, Army-2, Friendship-17, and citizens-13 respectively.

Political ideologies in Tamilnadu is rich with ideas, beliefs, opinions and attitudes towards society, polity and economy. This is evident from the ancient political ideas of Thiruvalluvar, where as Bharathiyar is a nationalist and Singaravelar is a communist.

So learn that you may full and faultless learning gain, Then in obedience meet to lessons learnt remain. (391) Let a man learn thoroughly whatever he may learn, and let his conduct be worthy of his learning.

The twain that lore of numbers and of letters give Are eyes, the wise declare, to all on earth that live. (392) Letters and numbers are the two eyes of man.

In sandy soil, when deep you delve, you reach the springs below; The more you learn, the freer streams of wisdom flow. (396) Water will flow from a well in the sand in proportion to the depth to which it is dug, and knowledge will flow from a man in proportion to his learning.

Learning is excellence of wealth that none destroy; To man nought else affords reality of joy. (400) Learning is the true imperishable riches; all other things are not riches.

Consider, and then undertake a matter; after having undertaken it, to say We will consider, is folly.

though well the work be done, yet one mistake is made, To habitudes of various men when no regard is paid.(469) There are failures even in acting well, when it is done without knowing the various dispositions of men.

Advised, he heeds not; of himself knows nothing wise; This man's whole life is all one plague until he dies. (848) The fool will not perform (his duties) even when advised nor ascertain them himself; such a soul is a burden (to the earth) till it departs (from the body).

One who would teach a fool will (simply) betray his folly; and the fool would (still) think himself wise in his own conceit.

Joy of joys abundant grows, When malice dies that woe of woes. (854) If hatred which is the greatest misery is destroyed, it will yield the greatest delight.

Millions on millions piled would never win The men of noble race to soul-degrading sin. (couplet 954) Though blessed with immense wealth, the noble will never do anything unbecoming.

Love, modesty, beneficence, benignant grace, (kural983 ) With truth, are pillars five of perfect virtue's resting-place. Affection, fear (of sin), benevolence, favour and truthfulness; these are the five pillars on which perfect goodness rests.

Call them of perfect virtue's sea the shore, (989) Who, though the fates should fail, fail not for evermore. Those who are said to be the shore of the sea of perfection will never change, though ages may change.

Agriculture, though laborious, is the most excellent (form of labour); for people, though they go about (in search of various employments), have at last to resort to the farmer.

The ploughers are the linch-pin of the world; they bear (1032) Them up who other works perform, too weak its toils to share. Agriculturists are (as it were) the linch-pin of the world for they support all other workers who cannot till the soil.

Who know not with the world in harmony to dwell, May many things have learned, but nothing well. (140) Those who know not how to act agreeably to the world, though they have learnt many things, are still ignorant.

Whatever thing, of whatsoever kind it be, (355) 'Tis wisdom's part in each the very thing to see. True knowledge is the perception concerning every thing of whatever kind, that that thing is the true thing.

If the very names of these three things, desire, anger, and confusion of mind, be destroyed, then will also perish the evils (which flow from them). When lust and wrath and error's triple tyranny is o'er, (368) Their very names for aye extinct, then pain shall be no more.

To cherish men of mighty soul, and make them all their own, Of kingly treasures rare, as rarest gift is known. (443) To cherish great men and make them his own, is the most difficult of all difficult things.

The king with none to censure him, bereft of safeguards all, Though none his ruin work, shall surely ruined fall. (448) The king, who is without the guard of men who can rebuke him, will perish, even though there be no one to destroy him.

As 'Give' the robber cries with lance uplift, So kings with sceptred hand implore a gift. (552) The request (for money) of him who holds the sceptre is like the word of a highway robber who stands with a weapon in hand and says give up your wealth.

Who makes no daily search for wrongs, nor justly rules, that king Doth day by day his realm to ruin bring. (553) The country of the king who does not daily examine into the wrongs done and distribute justice, will daily fall to ruin.

Who can benignant smile, yet leave no work undone; By them as very own may all the earth be won. (578) The world is theirs (kings) who are able to show kindness, without injury to their affairs, (administration of justice).

In strenuous effort doth reside (613) The power of helping others: noble pride! The lustre of munificence will dwell only with the dignity of laboriousness or efforts.

Effort brings fortune's sure increase, (616) Its absence brings to nothingness. Labour will produce wealth; idleness will bring poverty.

'Tis no reproach unpropitious fate should ban; (618) But not to do man's work is foul disgrace to man! Adverse fate is no disgrace to any one; to be without exertion and without knowing what should be known, is disgrace.

Who strive with undismayed, unfaltering mind, (620) At length shall leave opposing fate behind. They who labour on, without fear and without fainting will see even fate (put) behind their back.

When he whom no man loves exults in great prosperity, (1008) 'Tis as when fruits in midmost of the town some poisonous tree. The wealth of him who is disliked (by all) is like the fruit-bearing of the etty tree in the midst of a town.

Wealth gained by loss of love and grace, Let man cast off from his embrace. (755) (Kings) should rather avoid than seek the accumulation of wealth which does not flow in with mercy and love.