Mention some features of Tivalluvara’s moral philosophy
INTRODUCTION
‘Tirukkural’ etymologically means the ‘holy couplets,’ i.e. a
text having two lines with seven words each in the Tamil poetic ‘venba’ metre.
It has 1330 couplets with 133 chapters each containing 10 couplets.
Tiruvalluvar did not write autobiography nor any authentic biographies are
available there is no perfect life-sketch of Tiruvalluvar. A few information
about his life are passed on orally.
He lived at Mylapore, Chennai, engaged in weaving as his
profession, married to a maid known as Vasuki. Certain events that are
purported to have taken place in his life seem to be unbelievable. Tirukkural
is a moral compendium which has been classified under three major headings;
aram (righteousness), porul (wealth), ibam (enjoyment). The ideological
implication of these titles is that one must earn wealth through righteous
means and enjoyment becomes imminent through that which leads to enlightenment.
This view is similar to the Sanskrit tradition of dharma, artha, kama and
moksa.
PHILOSOPHICAL INSIGHTS
OF TIRUKKURAL
Tiruvalluvar’s philosophy is that of common man and hence he developed
his ideals in such a manner that man ought to live as a true human being and
cherish all the human values, promote earthly virtues, establish social
harmony, engage in domestic life, follow political ideologies, develop mutual
assistance, adhere to the life of renunciation, enjoy all kinds of pleasures,
contemplate deeply on a few metaphysical issues etc. In the invocatory chapter
known as ‘the Praise of God,’ Tiruvalluvar glorifies the significant features
of God: He is the ancient Lord or the Supreme Being; Lord with perfect
intelligence; Flower decked God; He who has transcended likes and dislikes;
Iraivan – the protector of the universe; unparalleled Lord; the embodiment of
righteousness; Lord endowed with Eight attributes; He who has annihilated the
onslaught of the senses; the great controller of the living beings.
Nowhere does the author mention the Lord with his specific
name, probably to teach mankind about the relationship between God, human
beings and the world. Had he mentioned the name of God, then people would think
that the moral philosophy of Tiruvalluvar is based on the preachings of that
particular religion whose God’s name has been mentioned. Since Tiruvalluvar
wanted to establish a society where people belonging to all religious sects
should lead a peaceful and harmonious life, he had explicated the need of
monotheistic divinity. Still scholars taking into consideration few religious
expressions found in the couplets proclaim that such expressions unequivocally
indicate their God and therefore Tiruvalluvar belongs to their religious cult
and his moral thought are pertaining to their religion. If Tiruvalluvar is
confined to a particular religion, then the universalistic outlook of his moral
ideologies would be misnomer.
In the chapter on “The Dread of Beggary,’ he explaines: If
the Supreme Lord who has created this world has destined that man should
continue to live through begging, then let that Lord wander about the world and
perish.”(1062). In this verse Tiruvalluvar links the life of penury and poverty
leading to the act of begging and the person who is responsible for this
degradation and curses Him to go away from this world. Thus Tiruvalluvar wants
to behold that mankind should have a self-contained life. Tiruvalluvar has mentioned
the fact that the universe has been created by God.
MORAL PHILOSOPHY OF TIRUVALLUVAR
Very cleverly Tiruvalluvar refers to virtue in two different
but similar terms, viz., aram and aran. The title of the chapter is emphasis on
aran which means the glorification of righteousness. The subtle difference
between these two terms is that aram means the definition of virtue. For
instance, avoidance of jealously, greediness, wrath and abusive language is the
best way to acquire aram (35).
As contrast he reiterates that domestic life is exclusively
that is practiced as aran: life not blamed by others but earning good name
(49). When abundant love and aran prevail at home, they are the quality and
benefit of family life (45). Promoting purity of heart without any blemish
whatsoever is the best way of living; the other so called aran are nothing but
empty display (34). However both these terms viz., aram and aran indicate
virtue, the former is used to refer to the definition of righteousness, while
the former its fulfillment or utlity. However, one can notice the difficulty of
the author is not giving a positive meaning or definition of righteousness. The
Absence of certain ignorable traits such as anger, jealously etc., is to be
understood as aram
The second section ends with the chapter on baseness,
kayamai. The contents of this chapter reveal the truth that even during the
time of Tiruvalluvar the society has been degraded. In any social setting if
there the vile people with malevolent attitude and highly despicable character
predominate, then naturally that society would lose respect. Tiruvalluvar uses
highly contemptuous language to describe the attitude of the degenerates. It
would be very difficult to distinguish between the men of base and honest
people since the base resemble the celestials; for they act as they like
The principle of behavior in the mean is chiefly fear; if
not, hope of gain, to some extent. The great bestow their alms as soon as they
are informed; but the mean, like the sugar-cane, only when they are tortured to
death. The base will hasten to sell themselves as soon as a calamity has
befallen them. For what else are they gifted? Thus it is clear that the
individuals have to promote all noble traits so that the socio-political
organizations would be free from the highly despicable men
SOCIAL PHILOSOPHY OF TIRUVALLUVAR
As it is generally known social ideologies cannot exist and
survive without being followed and patronized by individuals. Tiruvalluvar’s
message for the social well-being of people is found in several couplets. In
the chapter on cherishing guests. It is not proper to keep the guests outside
his residence even though he were eating the food of immortality. (82). He who
having entertained the guests who have visited him, looks out for other guests
to visit, will certainly be a welcome guest to the celestial beings. (86). In
the sectionon wealth in association with political thought Tiruvalluvar speaks
of social virtues.
The processof getting education, non-learning, listening to
others, the possession of knowledge, the correction of faults, seeking the
guidance of great people, avoidance of mean minded people, acting after
realization, knowing the power, knowing the place, knowing the time,
clarification with enlightenement, engagement afterrealization, cherishing
one’s kindred, unforgetfulness, unsluggishness, personality endeavours,
withstanding in trouble, method of acquiring wealth, friendship, investigation
in making friendship, familiarity, evil friendship, unwanted friendship, folly,
ignorance, hostitlity, themight of hatred, knowing the efficiency of enmity,
internal enmity, non offending the great, being led by women, wanton women, non
drinking of toddy, gambling, medicine, nobility, honour, greatness,
perfectness, noble qualities, wealth without benefaction, shamefulness, the way
of maintaining the family, agriculture, poverty, mendicancy, the dread of
mendicancy and baseness.
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