June,24 2010
Sunday, July 25, 2010
Thursday, July 22, 2010
Face Reading Thirukkural (part 2)
In reference to face reading, Thiruvalluvar emphasizes the remaining kural in chapter 71 to our eyes which forms the other important organ on our face. Eye contact falls along the five categories of non-verbal communication besides gesticulations, paralanguage, and posture and overall facial expression. In kural 705, Valluvar first question the importance of eyes that necessitates the task of
face reading as below: 
Kurippir Kurippunaraa Vaayin Uruppinul Enna Payaththavo Kan?
Among senses what is the speciality of eye, if thought by thought
one cannot descry?
Our eyes need the skill of reading one's mind by the expressions on the face. Eyes are not only for seeing at the surface level but should be able to probe deeper. The eyes enable to communicate everything to the world. If we are not able to understand the meaning from the eyes of other(s), then our eyes may not be consider as a useful organ.
In kural 93, Valluvar states that
Mukaththaan Amarndhuinidhu Nokki Akaththaanaam Inso Linadhe Aram
With brighty beaming smile, kindly light love of loving eye, And heart sincere to utter pleasant word is charity
A spoken word is merely a word, but a word expressed upon the sincerity of the eyes will allow the words spoken to reach the minds of a person we spoken to. This is why the eye contact is crucial. Similar to kural 93, again kural 1100 from the section of love, Thiruvalluvar again emphasizes further on the same point as below:
Kannotu Kaninai Nokkokkin Vaaichchorkal Enna Payanum Ila
When eye to answering eye reveals, the words of the mouths are of no use whatever
It can be interpreted that eye contact is a non-verbal ability to communicate, and it often equals to the ability to verbally express a thought. Interestingly, this non-verbal communication skill often speaks louder than the words.
Whereas in kural 708, Thiruvalluvar confirms that eyes can help an individual or a face reader to identify the nature of relationship with another person.
Pakaimaiyum Kenmaiyum Kannuraikkum Kannin Vakaimai Unarvaarp Perin
Look at the eyes of a person. They would convincingly reflect both
friendliness and hostility lying in their minds.
Eye contact can relay ones inner most intimate thoughts and desires. For instance, a longing stare or the ability to smile with the eyes like a super model can often deliver the subtle message of interest. On the flip side, anger, disgust, and dissatisfaction can also be easily delivered through ones eye contact.
The last kural in chapter 71 states concludes
Nunniyam Enpaar Alakkungol Kaanungaal Kannalladhu Illai Pira
Observe those who are said to subtly with their mind's eye – their singular
measuring rod is their eyes.
This interprets there is nothing more revealing than the eyes for assessing the subtleties lying in the minds of others.
Beside chapter 71, kural relating to eye contact are mentioned in chapter 58 and chapter 110. Table-1 below summarises all those relevant kural from chapter 58 but refers other kural referring similar ideas:
Kural | 573 |
Transliteration | Panennaam Paatarku Iyaipindrel Kanennaam Kannottam Illaadha Kan |
English Translation | Of what avail is a song if it be inconsistent with harmony? what is the use of eyes which possess no kindliness |
Kural | 574 |
Transliteration | Ulapol Mukaththevan Seyyum Alavinaal Kannottam Illaadha Kan |
English Translation | Beyond appearing to be in the face, what good do they do those eyes in which are no well-regulated kindnesses? |
Kural | 575 |
Transliteration | Kannirku Anikalam Kannottam Aqdhindrel Punnendru Unarap Patum |
English Translation | Kind looks are the ornaments of the eyes; without these they will be considered (by the wise) to be merely two sores |
Kural | 576 |
Transliteration | Manno Tiyaindha Maraththanaiyar Kanno Tiyaindhukan Notaa Thavar |
English Translation | They resemble the trees of the earth, who although they have eyes, never look kindly (on others) |
Kural | 577 |
Transliteration | Kannottam Illavar Kannilar KannutaiyaarKannottam Inmaiyum Il |
English Translation | Men without kind looks are men without eyes; those who (really) have eyes are also not devoid of kind looks |
All the kural highlighted in Table-1 refers to eyes from the aspect of kindliness which can be expressed through the way we look at others.
Finally kural from chapter 110 is summarises into Table-2 as below which express the eye contact that may happen between lovers:
Kural | 1091 |
Transliteration | Irunokku Ivalunkan Ulladhu OrunokkuNoinokkon Rannoi Marundhu |
English Translation | There are two looks in the dyed eyes of this (fair one); one causes pain, and the other is the cure thereof |
Kural | 1092 |
Transliteration | Kankalavu Kollum Sirunokkam Kaamaththil Sempaakam Andru Peridhu |
English Translation | A single stolen glance of her eyes is more than half the pleasure (of sexual embrace) |
Kural | 1094 |
Transliteration | Yaannokkum Kaalai Nilannokkum Nokkaakkaal Thaannokki Mella Nakum |
English Translation | When I look, she looks down; when I do not, she looks and smiles gently |
Kural | 1095 |
Transliteration | Kurikkontu Nokkaamai Allaal Orukan Sirakkaniththaal Pola Nakum |
English Translation | She not only avoids a direct look at me, but looks as it were with a half-closed eye and smiles |
Kural | 1097 |
Transliteration | Seraaach Chirusollum Setraarpol Nokkum |
English Translation | Little words that are harsh and looks that are hateful are (but) the expressions of lovers who wish to act like strangers |
Kural | 1098 |
Transliteration | Asaiyiyarku Untaantor Eeryaan Nokkap Pasaiyinal Paiya Nakum |
English Translation | When I look, the pitying maid looks in return and smiles gently; and that is a comforting sign for me |
Kural | 1099 |
Transliteration | Edhilaar Polap Podhunokku Nokkudhal Kaadhalaar Kanne Ula |
English Translation | Both the lovers are capable of looking at each other in an ordinary way, as if they were perfect strangers |
Although Thiruvalluvar praises the skill of face reading 2000 years back but it not seems to play much important role in Tamil culture today. Unlike the Chinese traditional medicine practitioners, the Tamil who are famous with Siddha medicine practice does not practice face reading very seriously. Face reading which plays important role in Behavioural Studies especially in communication skill need to be given the importance as non-verbal expressions act as an interactive medium in the communication. Mastering this technique will save our time and to tactfully dealing with many people in our daily life.
References:
- Gokulnath's Blog : http://www.gokulnath.com/thirukural/
- Insight through Body Language and Nonverbal references in Tirukkural : http://www.languageinindia.com/feb2010/subramaninonverbal.pdf
Face Reading in Thirukkural (part 1)
Human beings possess THREE bodies. First, there is the physical body, which we can see and is tangible. It is solid and has a shape, a colour and a texture. The second and third bodies are the mental and the spiritual which are intangible and merge with the physical body.
Our true nature begins to take on a physical form on our face which like referred in Tamil proverb as Agathin Azhagu Mugathil Theriyum- The beauty of the soul is in known in the face. Meaning: Face is the index of the mind.
Thiruvalluvar in kural 706 states the same as "Atuththadhu Kaattum Palingupol Nenjam Katuththadhu Kaattum Mukam" which means - As a mirror shows what is in front, so the face reveals the full mind. Meaning Mirror always reflects what is before it. Similarly, the human face is the mirror of what is inside one's mind. By seeing one's face, we would be able to interpret what is happening within.
Face is where our emotions (fear, surprise, sadness, disgust, anger, anticipation, joy, acceptance and neutral emotion) and our state of health are first revealed. Valluvar emphasises face reading through kural 708 where he written Mukamnokki Nirka Amaiyum Akamnokki Utra Thunarvaarp Perin which means Learn to study the face of people. It is a great skill to understanding what lies underneath. This oppose to Shakespeare's idea in his play Macbeth: "There's no art to find the mind's construction in the face". For the face is truly an opened book.
For thousands of years, the philosophers like Thiruvalluvar, Aristotle ,Gui-Gu Tze and others has wondered if our facial features could determine our fate or personality.
Thiruvalluvar in his Thirukkural devoted chapter 71 for this purpose where kural 701 states:
Kooraamai Nokkake Kuripparivaan Egngnaandrum Maaraaneer Vaiyak Ahni
Who knows the sign, and reads unuttered thought, the gem is he,
Of earth round traversed by the changeless sea
In kural 702 he further praises the person with face reading ability with certitude having divine power:
Aiyap Pataaadhu Akaththadhu Unarvaanaith Theyvaththo Oppak Kolal
Take upon that man as God who reads the thought of another man with certitude.
The man who possesses the power to unmistakably discern what lies within another's mind can be considered to possess the divine powers.
Thiruvalluvar recommends one (could be CEO or a minister) to have an associate or advisor who has the ability to face read at any cost; as in kural 703 below:
Kurippir Kurippunar Vaarai Uruppinul Yaadhu Kotuththum Kolal
Behold the men that can judge a man's intentions from his looks; take them into council at whatever cost. In kural 704, he justifies the above statement by comparing the worth of a face reader with those without the skill.
Kuriththadhu Kooraamaik Kolvaaro Tenai Uruppo Ranaiyaraal Veru
Those who understand one's thoughts without being informed (thereof) and those who do not, may (indeed) resemble one another bodily; but they form class apart.
Also means, the ability of those who can scan another's mind is far superior to the others we may have around us.
As mentioned at the beginning of this article that face reveals ones emotion and state of health which Thiruvalluvar highlighted in kural 708 and explained above. In Kural 707 he concludes:
Mukaththin Mudhukkuraindhadhu Undho Uvappinum Kaayinum Thaanmun Thurum
Human face is the index of both happiness and agony in the mind of the owner.
Tiruvalluvar through kural 824 however warns a hypocrite face would not be able to justifiably understand by face reading.
Mukaththin Iniya Nakaaa Akaththinnaa Vanjarai Anjap Patum
A person having capacity of reading the facial expressions of an individual has no need to converse since the face exhibits the personal feelings and intensity of psyche to the world.
Exercise caution when dealing with deceitful person who may carry smile at their face but guile at their heart.
All the above kural agrees with the first scientific study of non-verbal communication done by Charles Darwin's in his book "The Expression of the Emotions in Man and Animals (1872)" i.e. more than thousand years after Valluvar composed kural 706. Darwin argued that all mammals show emotion reliably in their faces. In 2004 findings by Gerdd I. and Henry H also confirms that most of the human communication is by non-verbal means where 93% of our feelings are expressed in a non-verbal way and our words only convey 7% of what we are saying.
In ancient Greece, Aristotle wrote extensively on physiognomy - the assessment of a person's character or personality from their outer appearance, especially the face. He categorizes his findings into six chapters that included physical characteristics of face, body and voice. The Classical scholars, such as Homer and Hippocrates, wrote of face reading as an ancient method of practical philosophy.
In the Middle Ages physiognomy was combined with astrology and became part of the divination arts. By the 18th & 19th century it was used in Europe as a separate study of criminology where facial features were used to identify potential criminals. In the 20th century it was lost to folklore and superstition. But, face reading has re-emerged in the 21st century as a guide in psychoanalysis or, as a tool for a competitive edge in the executive boardrooms of corporate America. It is no longer a parlour game. The continuous interest in face reading has given credence to an art that the Chinese have always known has been an important guide in human understanding.
In China, the father of face reading is often credited to the philosopher Gui-Gu Tze, who lived during the Warring State Period (481-221 BC). His book Xiang Bian Wei Mang is still in print to this very day and is studied by serious students of physiognomy.
Saturday, July 10, 2010
Thiruvalluvar's Administration and Economic Ideas - The Relevance Today
Source : http://www.goethals.org/thiruval2.htm
Author : Fr. Felix Raj, SJ
The economic as well as political ideas of Thiruvalluvar are found in Part II of Thirukkural, which is on Wealth (Porul). I make an attempt below to understand and appreciate Thiruvalluvar’s socio-economic and political ideas under fifteen topics and discover their relevance and application to our time.
1). King’s excellence, Qualities and Duties: (39 – 46): It was Tamil tradition to consider the king as the life and soul of society. “A king is one who possesses the following six things: an army, a people, wealth, ministers, friends and a fortress; he never fails in the following four qualities: fearlessness, liberty, wisdom and energy; he is a man of modesty and virtues, and refrains from all vices; he is free from pride, anger and lust; he does not praise himself; he should be a man of self control; he acquires wealth, guards it and distributes to people; he is accessible and kind to all; he cares for his people, protects all who come to him; his friends are men of virtues and knowledge; he makes them his own; he considers his ministers as his own eyes; he examines their character and qualification before appointing; he shows respect even to his enemies; and Unkind kings are a burden to the earth.”
This section is a lesson on good governance. There are three sources of income to the king: unclaimed wealth, taxes which subjects pay, and customs collection from foreigners. In Valuvar’s world, there were three channels of equitable distribution of wealth: Defence; Public works and Social service. These three cover the legitimate public expenditure for distribution. All the kurals are primarily addressed to the king, but many of them will be equally applicable to all people. In modern times, democracies have replaced Kingdoms and political parties and ministers have replaced kings. The qualities Thiruvalluvar attributes to kings are naturally expected to be found in our leaders: Ministers, MPs, MLAs, diplomats, planners, policy makers, public office-holders and so on.
A few years ago, John Major, ex-British Prime Minister appointed a committee under the leadership of British lawyer, Lord Nolan to draw up a Charter of Governance in public life. This committee drew up seven principles under the Charter: 1) Selflessness in service; 2) Integrity in life; 3) Objectivity; 4) Accountability; 5) Honesty; and 6) Leadership. These are very similar to qualities of kings and ministers (dealt in section 3), which we have just seen in the Kural. In the spirit of Kural, today’s administrators must become popular not by their money power, but by their easy access to the public and the alert performance of their duties
Corruption in governance is the root cause of many evils today. It brings down the quality of governance. A survey of seven government departments conducted in 2002 in five metros in India rated Delhi’s Customs and Excise Department, scoring 8.6 on a scale of 10, the most corrupt.[iv] Leaders need to be service-minded and people oriented, going beyond caste, religion, region and party, and see only the good of the country and society.
2). Economic Planning (47 – 50): “A king must act with forethought; he must reflect and consult before acting; he must choose suitable methods for actions. He should weigh the pros and cons of any act; he must reflect on the strengths and the resources available before taking a decision; he should know what will be loss and what will be the gain of any action; he should not act only for profit; he must weigh his ability before setting out for a war; As a crow overcomes an owl in daytime, so must a king weigh his time, season, opportunity and place, in order to conquer his enemy; he must “think first before beginning any work; he should find suitable methods for works; The world will not approve of things which are done without reflection”; "he will have an end to his life if he climbs further than the end of a branch”; even if his income is small, there will be no loss, if his expenditures are small”; the wise never hastily reveal their anger.”
This is a lesson to planners and policy makers on economic governance and budget making. According to Valluvar, the energy and effort spent in action without adequate prior planning will not produce the desired result. This is what we call today “ cost-benefit analysis”. Verse 478 is an excellent principle of public finance and financial administration: “ If the revenue of the State are limited, the king should keep the expenditure within bounds”. Our failure in economic development in India reflects our inefficient planning, administration and implementation at different levels. In this connection, I am reminded of what A.H. Hanson[v] observed 40 years ago about Indian planning:
The men are able, the organization is adequate, and the procedures are intelligently devised. Why, then, have the Plans, since 1956, so persistently run into crisis?”
Hanson’s answer to his question is also revealing:
For various reasons, Indian planners have never treated the ‘objective function’ with sufficient respect. Their tendency is to give themselves the fullest benefit of every possible doubt… Too many of their aims are contingent upon the adoption, by various sections of the Indian community, of attitudes they are exceedingly unlikely to adopt….
Planning needs to be people oriented, and for real growth and development. Then only the forecasts of a well known economist Kirit Parikh that India could have a per capita income of US$ 30,000 by the year 2047, and of an American professor, A. J. Rosensweig that India’s GDP would exceed that of Japan by the year 2025 and that India would be the third largest economy in the world (behind USA and China) could be transformed into reality.
3). On Employment of Ministers and others (51-52): “ Let a minister be chosen after he has been tried by means of i) his virtue (aram), ii) his love for money (porul), iii) his love for sex (inbam) and iv) his fear of losing his life (uyir).” A king should not chose ignorant men through partiality; if he does, it will be the highest folly. Those who are employed should have: pleasing nature to do good; ability to enlarge the resources, increase wealth and prevent calamities. They should possess love, knowledge, clear mind and freedom from covetousness. They must be men of wisdom and endurance; their conduct must be examined daily by the king, because their conduct influences the world “ if they act crookedly, the world will also act crookedly.“
Valluvar speaks of right man for right job. Rajaji interprets that men should be appointed to responsible position only on the basis of their proven ability and resourcefulness. Once appointed to a job, he must be fully trusted so that his performance is optimal. This section also touches upon the issue of relationship between Employer and employee and their mutual responsibility to their work and society. The present situation is often one of mistrust and antagonism. Thiruvalluvar calls for impartial recruitment, effective human resource management, accountability, transparency, mechanism for grievance redressal and clean image.
4). On Upright Government (55 – 56): This section is on just rule. Valluvar emphasized the Rule of Law, a good governance by law – ‘equality before the law’ and equal protection of the law’. If there is a delay in identifying and redressing the people’s grievances in time and failure in rendering justice to them according to the law, the reputation of the government will go down the drain and the government will have its natural end. Government is to examine the crimes which may be committed, to show no favor to any one, and to inflict such punishment as may be wisely resolved on; “When there is rain, the world enjoys prosperity; when the king rules with justice, his subjects prosper”; It is king’s duty to guard his people from harm and punish criminals. Kingdom will fall to ruin, if the government does not examine its works and business daily. “The king defends the world, and justice defends the king”. “Prosperity gives more sorrow than poverty under unjust rule.”
The world will embrace the feet of the king who rules with love. The scepter of justice will bring rain and plentiful crops. Unjust government will fall to ruin. “ As is the world without rain, so is the country with unjust government”. If the king and his rule ensures “just government”, his kingdom will surely be blessed with seasonal rains and rich harvest, which never fail. If the guardian fails to guard or if there is misrule and failure of justice, everything in the country will fail – from the milk yield of the cow to the performance of priests.
Thiruvalluvar’s precepts on just government should remind us of our rulers and governments, and the scams and scandals attributed to them. 1990s has been a decade of scams – the Bofors, the Bank Securities scam, the Hawala scam, the Animal Husbandry scam, the Sugar scam, Telecom scam, Fertilizer import scam, PSE disinvestment scam etc. Our governments, Centre and States, are full of scandals and corruption charges involving those who occupy top political positions. Corruption manifests itself in many forms: at the highest political level as horse-trading of MLAs and MPs; at the fiscal level in the form of evading taxes; at the corporate level in terms of financing elections by black money and so on.
As Ruddar Datt puts it, “ A strong feeling has grown in Indian political life that corruption has become a way of life. In case, you are caught taking a bribe, you can get rid of the crime by paying a bribe”.[vi] Bribe has become an incentive these days, which increases work efficiency in public offices. It is disturbing to note that corruption has brought India among the lowest in the list of countries of the world in the matter of prevalence of corrupt activities. Today government is being gradually transformed into a company/a business enterprise. Can governance become a business? Our political system needs reforms, and the political process requires purification so that political will is strengthened to take necessary action against forces that generate black money, and sow the seeds of division, casteism, hatred and communal violence. There is a need for transparency at all levels.
5). On Employing spies and Law (59): A spy and the book of law are the two eyes of a good king. It is the duty of a king to know quickly all that happen in the kingdom. A spy is one who has an appearance of no alarm and who does not reveal his purpose. He assumes the appearance of an ascetic and discovers what is hidden and helps the king in his benevolent administration. The spy engaged in collection of secret information should never be honored in public by the king; otherwise it will lead to leakage of secrets.
6). On Qualities of Ministers (64 - 68): Chapter 64 is a dissertation on ministers – their qualifications, characteristics and activities. This is an important section on Statecraft. “A Minister is one who makes excellent consideration of time, means, place, manner and the difficulties. He excels in firmness, knowledge, perseverance, and protection of subjects. He gives sound advice to kings and people. Minister should possess 1) power of speech (because wealth and evil result from his speech); 2) firm in action; and 3) proper consultation. “ Far better are the seventy crores of enemies for a king, than an unfaithful minister at his side”. Chapter 68 is on management techniques and decision-making process. “A Minister is conversant with the best methods of performance; he should avoid actions that yield no benefit or bring grief to the king. Even though he may see his mother starve, he should not act hastily”. After considerable thought, planning and analysis, one arrives at a decision. Once a decision is taken, any hesitation or delay is suicidal.
7). On Envoy/Ambassador (69): This section is on diplomacy. “Ambassadors should have: love for the king, knowledge of his affairs, pleasing attributes; power of speech (brief & pleasant) and ability to bring glory to his country. The ambassador should fearlessly seek his country’s good even though it might cost him his life.”
8). On King’s Advisors or Secretaries (Ch. 70): In this section Valluvar writes on those who are chosen to serve the king. Secretaries or advisers to king are like those who “warm themselves at fire, neither too close nor too far” from the king; “they neither whisper not smile in the presence of the king; they should always know king’s disposition and suggest desirable things to king; they should understand the king, just by his disposition; they should neither over hear when the king is in secret council or pry into it; they should be able to read the eyes of foreign kings and visitors, and reveal to their king.” They shall not desire the same thing, which the king himself desires.
Thiruvalluvar says that the adviser to the ruler should give firm advice to rectify errors. It is gratifying to find an ancient saint giving this advice when the present day advisers (secretaries to Ministers and ministries) are shy of being firm in giving advice to mend their ways.
9). On Kingdom (74): According to Valluvar, for the prosperity of a country, three factors are indispensable: farmers (Land), merchants (Capital) and virtuous people (Labour). Valluvar’s economic thought includes what later economic thinkers like Adam Smith (1776) and Alfred Marshal (1880) proposed as factors of production – Land, Labour, Capital and Organization. In an ideal kingdom there is no starvation, no epidemics, no destructive foes, and no internal enemies. The constituents of a kingdom are: two sources of waters - one from above and the other from below (rain and under-earth water), well situated hills and indestructible fort. A prosperous nation is one in which there is plentiful harvest, industrial productivity with agricultural inputs, and consequent abundance of production and wealth.
Valluvar also speaks of the vital need of freedom from hunger and disease (“Garibi Hatao”), and from foreign invasions. Tribes and sects within the country, which incessantly fight with each other and infighting factions and anti-social elements, disturb the king’s peace and do not contribute to the nation’s prosperity. Although a country is in possession of all excellences, there is no use of them if there is no harmony. Valluvar’s message of harmony is very relevant to us in the midst of communal disturbances and violence. By tending to be ‘dynamic’ ‘to life’ – ‘to love’ and ‘to live together in harmony, Thirukkural is, to a great extent, a utopia. A utopia is today understood to be “a historical plan for a qualitatively different society and to express the aspirations to establish new social relations among people”. The most important feature in a country, according to Valluvar is the ruler-subject relationship. If there is a well-established and stable relationship, the country can be called a “perfect one”, For, the ruler’s real support is not his military strength, but the strength of his people. Kural speaks of people’s power here. It is people who matter and who should be the center of all programmes and projects in a country.
10). On Fort/Fortress (75): A Fort is one, which has water, plains, mountains, cool forests etc; which cannot be captured, by assaulting or blocking; which has all things needed and excellent heroes to defend. The inmates within the fort must possess excellence of action in defence to overcome the enemy.
11). On Wealth (76): This chapter is a treatise on wealth, which reminds us of Adam Smith’s “Wealth of Nation.” According to Valluvar wealth is productive of the joys of this world. “Wealth makes people important. Wealth acquired with proper means will yield virtues and happiness; All despise the poor, but all praise the rich; All honor the poor man when he become rich; Wealth like taxes belong to the government; There is no sharper weapon than wealth to destroy the arrogance of one’s enemies. If wealth is used for noble purpose, it will earn peace and prosperity. The rich man glitters in the brightness of wealth. He enjoys life and visits places he likes in countries far and near.” Valluvar says that acquisition of wealth is important, and not to be despised. In chapter 101, Valluvar speaks about wasted wealth. “He who hoards wealth and does not enjoy it or utilize it to benefit others, is as good as dead, and his wealth is a waste”.
In Kurals 215, 216 and 217 Thiruvalluvar presents three smiles: First, just as the village lake (pond) is filled with drinking water so also is the great wise man endowed with wealth for the world; the second is, if wealth is in the hands of a man of propriety it is like a fruit-bearing tree ripe at the centre of the village; and finally, wealth in the hands of a great man of dignity is like the medicine from an unfailing tree.
12). On Good Army and Soldiers (77-78): Valluvar has given great emphasis to people whose political and economic support was the prized possession of the kind, and army and its exploits. “Valour, honor, following in the footsteps of its predecessors and trustworthiness constitute the safeguard of an army. The army that conquers without fear is the chief wealth of the king. A good army is one that stands firm and does not desert to the enemy.” It must be capable of united resistance. An army cannot last long without brave generals. What if a host of rats roar like the sea? They will perish at the mere breath of the cobra.
Valluvar rightly says that it is the affection of the people that keeps the morale and efficiency of the army. If people hate the army, then it will dwindle. The army in garrison has to be used in active service; otherwise they will lose their efficiency. A soldier’s achievement is in his Valour; on the days he has not received wounds in action are days lost to him. Centuries later, Machiavelli in his Prince said: “ The chief foundations of all States are good laws and good armies… where there are good armies, there must be good laws….” I am reminded of Late Prime Minster Lal Bahadur Sastri’s popular slogan “ Jai Jawan, Jai Kisan” during the Indo-Pak war.
13). On Agriculture (104): Valluvar says that the world depends on agriculture. “Though laborious, agriculture is the best form of craft that sustains all on earth and is the worthiest of crafts. Farmers are the lynchpin of the world; they alone are independent citizens, others are dependent on them; If the farmer’s hands are slackened, even ascetics will fail in their meditation. If a man does not attend to his land personally, it will behave like an angry wife and yield him no pleasure. More than ploughing is manuring, then weeding; more vital than water management is plant protection.” Valluvar has emphasized the importance of agriculture and its primacy over all other occupations. In the same line Daniel Webster stated: “ Farmers are the founders of civilization”. If the ploughmen cease to work, the entire economy will collapse. We also find in the Kurals the elements of “Green Revolution” except high yielding variety of seeds: extent of ploughing, manure and fertilizers, water-management, weeding at the right time, and protection against pests and diseases.
14. On Poverty (105): The evils of poverty are personified in kurals as a sinner and a demon. When the demon takes possession of a person, the latter loses all joy in life. “Poverty is cruel; it afflicts people; “ one may sleep in the midst of fire; but by no means in the midst of poverty”; it destroys the greatness of the kingdom; poverty brings many miseries to a country. The words of the poor are profitless; the destitute that are lazy to work consume their neighbor’s salt and water; a poor man is a stranger to others; prolonged poverty destroys one’s past greatness and the dignity of his speech.”
We are living in a very challenging environment. Of the 6 billion people living on the planet earth today, 4.8 billion, i.e. 80 percent of the world population, live in the developing countries. These 4.8 billion receive only around $ 6 trillion, i.e. 20 per cent of global GNP. Imagine the demography of the next 25 years: about 2 billion will be added to the planet of which 95 per cent will be in the developing world. Besides the critical global problem of poverty, the demographic disequilibrium is another challenge to be faced now.[vii]
Global inequalities in income have increased alarmingly in the last hundred years. More than 30,000 children die everyday from preventable diseases. Some 120 million children are excluded from primary education. About 500 million women are illiterate. 1.5 billion people have no safe drinking water. One woman dies for every 260 live births – which is one woman in a minute. More than 20 million have died of AIDS, 34 million people are living with HIV/AIDS, and everyday 15,000 are infected. About 790 million people are hungry and 1.2 billion live on less than one dollar a day.[viii] I am reminded what Subramani Bharatiyar wrote: “Even if there is only one individual person without food to eat, I shall destroy the world.”
15. On Begging and its Evil (106-107): While describing begging as an act, the saintly poet says, “ Begging may be pleasant if it is done with cheerfulness. As long as there are those who give without refusing, there will be those who stand in front of them to begAll the evil of begging will disappear at the sight of those who generously give alms.. ” Writing on the evils of begging, Valluvar condemns it. If Creator of the world has decreed begging as a means of livelihood, may he too go begging and perish. The ancient poet goes to the extent of saying that even God deserves punishment if he allowed begging. “Though poor, if a man is determined not to beg, he becomes the lord of the universe.” The crop that is grown by hands is far sweeter than the gruel collected by begging. “There is nothing more disgraceful than begging; there is no greater folly than to remedy the evils of poverty by begging”. The maiden earth laughs at those who are lazy and idle and live on begging.”
Conclusion:
Dr. V. C. Kulandaisamy has said: “ Thirukkural is neither Scripture nor an epic, but an extraordinary treatise on the Art of Living, which delves deep into the un-shifting foundations of human life and attempts to provide guidelines for individual persons”. Valluvar has examined all aspects of life and analyzed life in its details and complexities. Though part II on wealth (Porutpal) is meant to be for kings and rulers, Valluvar has aimed to reach out to all. Thirukkural is a contribution of a great genius. It is a good guide to individuals, groups and communities of persons, corporate houses, management institutes, government departments and officials and political leaders. As S M Diaz observes, though similar in some areas, Valluvar’s ideas are different in many respects from his predecessors like Plato Confucius and Kautilya who recorded their pragmatic ideas on State polity, and his successors like Machiavelli. His concepts are based on Dharma of a universal character on time and place. His moral tone is missing in all of them.
Once Rev. P. Percival, a missionary is Jaffna, wrote of the Kural, “Nothing in the whole compass of human language can equal the force and terseness of the couplets in which Valluvar conveys the lessons of wisdom.” Kural reveals that the doctrine of non-violence obviously has had a great influence on him. He teaches deep faith in God, justice, mercy, compassion, friendliness, harmony and hard work. It is one of the few literary works that is being quoted widely by academicians, politicians and administrators as well as common people. While being sworn in as the president of India, Dr. Abdul Kalam said that a country needs to have the characteristics as enshrined in Thirukkural and quoted from the Kural: “ Pini inmai Selvam Vilaivinbam Emam, aniyenba Nattirku vainthu”. That is “The important elements that constitute a nation are: being disease free; wealth; high productivity; harmonious living and strong defence.” It makes deep sense in this fast-moving world. If only there is more forbearance and patience, mutual respect and understanding, the world would become a better place for all of us to live.
It is remarkable that the quintessence of some of the modern ideas of planning, management and behavioral sciences are found elegantly and succinctly enshrined in some of the kurals of this part. The State, in Valluvar’s days, was primarily the king, and so, kingship is dealt with in substantial detail – the qualitative aspects of a king’s personality and leadership such as education, training for leadership and personal conduct. While most of his precepts would primarily apply to king’s handling of projects, finance and warfare, many of the instructions on normal life’s requirements will apply equally to educated and virtuous people. Kurals reflect his outlook on social reforms. Take for evidence kurals 33 and 93 on “Kollanmai” – non-violence, and on “Kallunnaamai” – non-drinking (prohibition). He had the courage to point out the defects found in the society of his period, known as the Golden Era of Tamil Sangam and bring about changes. He has been responsible for a great revolution in the Tamil country. And this revolution must continue all over and Thirukkural immortal and universal power must penetrate into every dimension of human life.
Author : Fr. Felix Raj, SJ
The economic as well as political ideas of Thiruvalluvar are found in Part II of Thirukkural, which is on Wealth (Porul). I make an attempt below to understand and appreciate Thiruvalluvar’s socio-economic and political ideas under fifteen topics and discover their relevance and application to our time.
1). King’s excellence, Qualities and Duties: (39 – 46): It was Tamil tradition to consider the king as the life and soul of society. “A king is one who possesses the following six things: an army, a people, wealth, ministers, friends and a fortress; he never fails in the following four qualities: fearlessness, liberty, wisdom and energy; he is a man of modesty and virtues, and refrains from all vices; he is free from pride, anger and lust; he does not praise himself; he should be a man of self control; he acquires wealth, guards it and distributes to people; he is accessible and kind to all; he cares for his people, protects all who come to him; his friends are men of virtues and knowledge; he makes them his own; he considers his ministers as his own eyes; he examines their character and qualification before appointing; he shows respect even to his enemies; and Unkind kings are a burden to the earth.”
This section is a lesson on good governance. There are three sources of income to the king: unclaimed wealth, taxes which subjects pay, and customs collection from foreigners. In Valuvar’s world, there were three channels of equitable distribution of wealth: Defence; Public works and Social service. These three cover the legitimate public expenditure for distribution. All the kurals are primarily addressed to the king, but many of them will be equally applicable to all people. In modern times, democracies have replaced Kingdoms and political parties and ministers have replaced kings. The qualities Thiruvalluvar attributes to kings are naturally expected to be found in our leaders: Ministers, MPs, MLAs, diplomats, planners, policy makers, public office-holders and so on.
A few years ago, John Major, ex-British Prime Minister appointed a committee under the leadership of British lawyer, Lord Nolan to draw up a Charter of Governance in public life. This committee drew up seven principles under the Charter: 1) Selflessness in service; 2) Integrity in life; 3) Objectivity; 4) Accountability; 5) Honesty; and 6) Leadership. These are very similar to qualities of kings and ministers (dealt in section 3), which we have just seen in the Kural. In the spirit of Kural, today’s administrators must become popular not by their money power, but by their easy access to the public and the alert performance of their duties
Corruption in governance is the root cause of many evils today. It brings down the quality of governance. A survey of seven government departments conducted in 2002 in five metros in India rated Delhi’s Customs and Excise Department, scoring 8.6 on a scale of 10, the most corrupt.[iv] Leaders need to be service-minded and people oriented, going beyond caste, religion, region and party, and see only the good of the country and society.
2). Economic Planning (47 – 50): “A king must act with forethought; he must reflect and consult before acting; he must choose suitable methods for actions. He should weigh the pros and cons of any act; he must reflect on the strengths and the resources available before taking a decision; he should know what will be loss and what will be the gain of any action; he should not act only for profit; he must weigh his ability before setting out for a war; As a crow overcomes an owl in daytime, so must a king weigh his time, season, opportunity and place, in order to conquer his enemy; he must “think first before beginning any work; he should find suitable methods for works; The world will not approve of things which are done without reflection”; "he will have an end to his life if he climbs further than the end of a branch”; even if his income is small, there will be no loss, if his expenditures are small”; the wise never hastily reveal their anger.”
This is a lesson to planners and policy makers on economic governance and budget making. According to Valluvar, the energy and effort spent in action without adequate prior planning will not produce the desired result. This is what we call today “ cost-benefit analysis”. Verse 478 is an excellent principle of public finance and financial administration: “ If the revenue of the State are limited, the king should keep the expenditure within bounds”. Our failure in economic development in India reflects our inefficient planning, administration and implementation at different levels. In this connection, I am reminded of what A.H. Hanson[v] observed 40 years ago about Indian planning:
The men are able, the organization is adequate, and the procedures are intelligently devised. Why, then, have the Plans, since 1956, so persistently run into crisis?”
Hanson’s answer to his question is also revealing:
For various reasons, Indian planners have never treated the ‘objective function’ with sufficient respect. Their tendency is to give themselves the fullest benefit of every possible doubt… Too many of their aims are contingent upon the adoption, by various sections of the Indian community, of attitudes they are exceedingly unlikely to adopt….
Planning needs to be people oriented, and for real growth and development. Then only the forecasts of a well known economist Kirit Parikh that India could have a per capita income of US$ 30,000 by the year 2047, and of an American professor, A. J. Rosensweig that India’s GDP would exceed that of Japan by the year 2025 and that India would be the third largest economy in the world (behind USA and China) could be transformed into reality.
3). On Employment of Ministers and others (51-52): “ Let a minister be chosen after he has been tried by means of i) his virtue (aram), ii) his love for money (porul), iii) his love for sex (inbam) and iv) his fear of losing his life (uyir).” A king should not chose ignorant men through partiality; if he does, it will be the highest folly. Those who are employed should have: pleasing nature to do good; ability to enlarge the resources, increase wealth and prevent calamities. They should possess love, knowledge, clear mind and freedom from covetousness. They must be men of wisdom and endurance; their conduct must be examined daily by the king, because their conduct influences the world “ if they act crookedly, the world will also act crookedly.“
Valluvar speaks of right man for right job. Rajaji interprets that men should be appointed to responsible position only on the basis of their proven ability and resourcefulness. Once appointed to a job, he must be fully trusted so that his performance is optimal. This section also touches upon the issue of relationship between Employer and employee and their mutual responsibility to their work and society. The present situation is often one of mistrust and antagonism. Thiruvalluvar calls for impartial recruitment, effective human resource management, accountability, transparency, mechanism for grievance redressal and clean image.
4). On Upright Government (55 – 56): This section is on just rule. Valluvar emphasized the Rule of Law, a good governance by law – ‘equality before the law’ and equal protection of the law’. If there is a delay in identifying and redressing the people’s grievances in time and failure in rendering justice to them according to the law, the reputation of the government will go down the drain and the government will have its natural end. Government is to examine the crimes which may be committed, to show no favor to any one, and to inflict such punishment as may be wisely resolved on; “When there is rain, the world enjoys prosperity; when the king rules with justice, his subjects prosper”; It is king’s duty to guard his people from harm and punish criminals. Kingdom will fall to ruin, if the government does not examine its works and business daily. “The king defends the world, and justice defends the king”. “Prosperity gives more sorrow than poverty under unjust rule.”
The world will embrace the feet of the king who rules with love. The scepter of justice will bring rain and plentiful crops. Unjust government will fall to ruin. “ As is the world without rain, so is the country with unjust government”. If the king and his rule ensures “just government”, his kingdom will surely be blessed with seasonal rains and rich harvest, which never fail. If the guardian fails to guard or if there is misrule and failure of justice, everything in the country will fail – from the milk yield of the cow to the performance of priests.
Thiruvalluvar’s precepts on just government should remind us of our rulers and governments, and the scams and scandals attributed to them. 1990s has been a decade of scams – the Bofors, the Bank Securities scam, the Hawala scam, the Animal Husbandry scam, the Sugar scam, Telecom scam, Fertilizer import scam, PSE disinvestment scam etc. Our governments, Centre and States, are full of scandals and corruption charges involving those who occupy top political positions. Corruption manifests itself in many forms: at the highest political level as horse-trading of MLAs and MPs; at the fiscal level in the form of evading taxes; at the corporate level in terms of financing elections by black money and so on.
As Ruddar Datt puts it, “ A strong feeling has grown in Indian political life that corruption has become a way of life. In case, you are caught taking a bribe, you can get rid of the crime by paying a bribe”.[vi] Bribe has become an incentive these days, which increases work efficiency in public offices. It is disturbing to note that corruption has brought India among the lowest in the list of countries of the world in the matter of prevalence of corrupt activities. Today government is being gradually transformed into a company/a business enterprise. Can governance become a business? Our political system needs reforms, and the political process requires purification so that political will is strengthened to take necessary action against forces that generate black money, and sow the seeds of division, casteism, hatred and communal violence. There is a need for transparency at all levels.
5). On Employing spies and Law (59): A spy and the book of law are the two eyes of a good king. It is the duty of a king to know quickly all that happen in the kingdom. A spy is one who has an appearance of no alarm and who does not reveal his purpose. He assumes the appearance of an ascetic and discovers what is hidden and helps the king in his benevolent administration. The spy engaged in collection of secret information should never be honored in public by the king; otherwise it will lead to leakage of secrets.
6). On Qualities of Ministers (64 - 68): Chapter 64 is a dissertation on ministers – their qualifications, characteristics and activities. This is an important section on Statecraft. “A Minister is one who makes excellent consideration of time, means, place, manner and the difficulties. He excels in firmness, knowledge, perseverance, and protection of subjects. He gives sound advice to kings and people. Minister should possess 1) power of speech (because wealth and evil result from his speech); 2) firm in action; and 3) proper consultation. “ Far better are the seventy crores of enemies for a king, than an unfaithful minister at his side”. Chapter 68 is on management techniques and decision-making process. “A Minister is conversant with the best methods of performance; he should avoid actions that yield no benefit or bring grief to the king. Even though he may see his mother starve, he should not act hastily”. After considerable thought, planning and analysis, one arrives at a decision. Once a decision is taken, any hesitation or delay is suicidal.
7). On Envoy/Ambassador (69): This section is on diplomacy. “Ambassadors should have: love for the king, knowledge of his affairs, pleasing attributes; power of speech (brief & pleasant) and ability to bring glory to his country. The ambassador should fearlessly seek his country’s good even though it might cost him his life.”
8). On King’s Advisors or Secretaries (Ch. 70): In this section Valluvar writes on those who are chosen to serve the king. Secretaries or advisers to king are like those who “warm themselves at fire, neither too close nor too far” from the king; “they neither whisper not smile in the presence of the king; they should always know king’s disposition and suggest desirable things to king; they should understand the king, just by his disposition; they should neither over hear when the king is in secret council or pry into it; they should be able to read the eyes of foreign kings and visitors, and reveal to their king.” They shall not desire the same thing, which the king himself desires.
Thiruvalluvar says that the adviser to the ruler should give firm advice to rectify errors. It is gratifying to find an ancient saint giving this advice when the present day advisers (secretaries to Ministers and ministries) are shy of being firm in giving advice to mend their ways.
9). On Kingdom (74): According to Valluvar, for the prosperity of a country, three factors are indispensable: farmers (Land), merchants (Capital) and virtuous people (Labour). Valluvar’s economic thought includes what later economic thinkers like Adam Smith (1776) and Alfred Marshal (1880) proposed as factors of production – Land, Labour, Capital and Organization. In an ideal kingdom there is no starvation, no epidemics, no destructive foes, and no internal enemies. The constituents of a kingdom are: two sources of waters - one from above and the other from below (rain and under-earth water), well situated hills and indestructible fort. A prosperous nation is one in which there is plentiful harvest, industrial productivity with agricultural inputs, and consequent abundance of production and wealth.
Valluvar also speaks of the vital need of freedom from hunger and disease (“Garibi Hatao”), and from foreign invasions. Tribes and sects within the country, which incessantly fight with each other and infighting factions and anti-social elements, disturb the king’s peace and do not contribute to the nation’s prosperity. Although a country is in possession of all excellences, there is no use of them if there is no harmony. Valluvar’s message of harmony is very relevant to us in the midst of communal disturbances and violence. By tending to be ‘dynamic’ ‘to life’ – ‘to love’ and ‘to live together in harmony, Thirukkural is, to a great extent, a utopia. A utopia is today understood to be “a historical plan for a qualitatively different society and to express the aspirations to establish new social relations among people”. The most important feature in a country, according to Valluvar is the ruler-subject relationship. If there is a well-established and stable relationship, the country can be called a “perfect one”, For, the ruler’s real support is not his military strength, but the strength of his people. Kural speaks of people’s power here. It is people who matter and who should be the center of all programmes and projects in a country.
10). On Fort/Fortress (75): A Fort is one, which has water, plains, mountains, cool forests etc; which cannot be captured, by assaulting or blocking; which has all things needed and excellent heroes to defend. The inmates within the fort must possess excellence of action in defence to overcome the enemy.
11). On Wealth (76): This chapter is a treatise on wealth, which reminds us of Adam Smith’s “Wealth of Nation.” According to Valluvar wealth is productive of the joys of this world. “Wealth makes people important. Wealth acquired with proper means will yield virtues and happiness; All despise the poor, but all praise the rich; All honor the poor man when he become rich; Wealth like taxes belong to the government; There is no sharper weapon than wealth to destroy the arrogance of one’s enemies. If wealth is used for noble purpose, it will earn peace and prosperity. The rich man glitters in the brightness of wealth. He enjoys life and visits places he likes in countries far and near.” Valluvar says that acquisition of wealth is important, and not to be despised. In chapter 101, Valluvar speaks about wasted wealth. “He who hoards wealth and does not enjoy it or utilize it to benefit others, is as good as dead, and his wealth is a waste”.
In Kurals 215, 216 and 217 Thiruvalluvar presents three smiles: First, just as the village lake (pond) is filled with drinking water so also is the great wise man endowed with wealth for the world; the second is, if wealth is in the hands of a man of propriety it is like a fruit-bearing tree ripe at the centre of the village; and finally, wealth in the hands of a great man of dignity is like the medicine from an unfailing tree.
12). On Good Army and Soldiers (77-78): Valluvar has given great emphasis to people whose political and economic support was the prized possession of the kind, and army and its exploits. “Valour, honor, following in the footsteps of its predecessors and trustworthiness constitute the safeguard of an army. The army that conquers without fear is the chief wealth of the king. A good army is one that stands firm and does not desert to the enemy.” It must be capable of united resistance. An army cannot last long without brave generals. What if a host of rats roar like the sea? They will perish at the mere breath of the cobra.
Valluvar rightly says that it is the affection of the people that keeps the morale and efficiency of the army. If people hate the army, then it will dwindle. The army in garrison has to be used in active service; otherwise they will lose their efficiency. A soldier’s achievement is in his Valour; on the days he has not received wounds in action are days lost to him. Centuries later, Machiavelli in his Prince said: “ The chief foundations of all States are good laws and good armies… where there are good armies, there must be good laws….” I am reminded of Late Prime Minster Lal Bahadur Sastri’s popular slogan “ Jai Jawan, Jai Kisan” during the Indo-Pak war.
13). On Agriculture (104): Valluvar says that the world depends on agriculture. “Though laborious, agriculture is the best form of craft that sustains all on earth and is the worthiest of crafts. Farmers are the lynchpin of the world; they alone are independent citizens, others are dependent on them; If the farmer’s hands are slackened, even ascetics will fail in their meditation. If a man does not attend to his land personally, it will behave like an angry wife and yield him no pleasure. More than ploughing is manuring, then weeding; more vital than water management is plant protection.” Valluvar has emphasized the importance of agriculture and its primacy over all other occupations. In the same line Daniel Webster stated: “ Farmers are the founders of civilization”. If the ploughmen cease to work, the entire economy will collapse. We also find in the Kurals the elements of “Green Revolution” except high yielding variety of seeds: extent of ploughing, manure and fertilizers, water-management, weeding at the right time, and protection against pests and diseases.
14. On Poverty (105): The evils of poverty are personified in kurals as a sinner and a demon. When the demon takes possession of a person, the latter loses all joy in life. “Poverty is cruel; it afflicts people; “ one may sleep in the midst of fire; but by no means in the midst of poverty”; it destroys the greatness of the kingdom; poverty brings many miseries to a country. The words of the poor are profitless; the destitute that are lazy to work consume their neighbor’s salt and water; a poor man is a stranger to others; prolonged poverty destroys one’s past greatness and the dignity of his speech.”
We are living in a very challenging environment. Of the 6 billion people living on the planet earth today, 4.8 billion, i.e. 80 percent of the world population, live in the developing countries. These 4.8 billion receive only around $ 6 trillion, i.e. 20 per cent of global GNP. Imagine the demography of the next 25 years: about 2 billion will be added to the planet of which 95 per cent will be in the developing world. Besides the critical global problem of poverty, the demographic disequilibrium is another challenge to be faced now.[vii]
Global inequalities in income have increased alarmingly in the last hundred years. More than 30,000 children die everyday from preventable diseases. Some 120 million children are excluded from primary education. About 500 million women are illiterate. 1.5 billion people have no safe drinking water. One woman dies for every 260 live births – which is one woman in a minute. More than 20 million have died of AIDS, 34 million people are living with HIV/AIDS, and everyday 15,000 are infected. About 790 million people are hungry and 1.2 billion live on less than one dollar a day.[viii] I am reminded what Subramani Bharatiyar wrote: “Even if there is only one individual person without food to eat, I shall destroy the world.”
15. On Begging and its Evil (106-107): While describing begging as an act, the saintly poet says, “ Begging may be pleasant if it is done with cheerfulness. As long as there are those who give without refusing, there will be those who stand in front of them to begAll the evil of begging will disappear at the sight of those who generously give alms.. ” Writing on the evils of begging, Valluvar condemns it. If Creator of the world has decreed begging as a means of livelihood, may he too go begging and perish. The ancient poet goes to the extent of saying that even God deserves punishment if he allowed begging. “Though poor, if a man is determined not to beg, he becomes the lord of the universe.” The crop that is grown by hands is far sweeter than the gruel collected by begging. “There is nothing more disgraceful than begging; there is no greater folly than to remedy the evils of poverty by begging”. The maiden earth laughs at those who are lazy and idle and live on begging.”
Conclusion:
Dr. V. C. Kulandaisamy has said: “ Thirukkural is neither Scripture nor an epic, but an extraordinary treatise on the Art of Living, which delves deep into the un-shifting foundations of human life and attempts to provide guidelines for individual persons”. Valluvar has examined all aspects of life and analyzed life in its details and complexities. Though part II on wealth (Porutpal) is meant to be for kings and rulers, Valluvar has aimed to reach out to all. Thirukkural is a contribution of a great genius. It is a good guide to individuals, groups and communities of persons, corporate houses, management institutes, government departments and officials and political leaders. As S M Diaz observes, though similar in some areas, Valluvar’s ideas are different in many respects from his predecessors like Plato Confucius and Kautilya who recorded their pragmatic ideas on State polity, and his successors like Machiavelli. His concepts are based on Dharma of a universal character on time and place. His moral tone is missing in all of them.
Once Rev. P. Percival, a missionary is Jaffna, wrote of the Kural, “Nothing in the whole compass of human language can equal the force and terseness of the couplets in which Valluvar conveys the lessons of wisdom.” Kural reveals that the doctrine of non-violence obviously has had a great influence on him. He teaches deep faith in God, justice, mercy, compassion, friendliness, harmony and hard work. It is one of the few literary works that is being quoted widely by academicians, politicians and administrators as well as common people. While being sworn in as the president of India, Dr. Abdul Kalam said that a country needs to have the characteristics as enshrined in Thirukkural and quoted from the Kural: “ Pini inmai Selvam Vilaivinbam Emam, aniyenba Nattirku vainthu”. That is “The important elements that constitute a nation are: being disease free; wealth; high productivity; harmonious living and strong defence.” It makes deep sense in this fast-moving world. If only there is more forbearance and patience, mutual respect and understanding, the world would become a better place for all of us to live.
It is remarkable that the quintessence of some of the modern ideas of planning, management and behavioral sciences are found elegantly and succinctly enshrined in some of the kurals of this part. The State, in Valluvar’s days, was primarily the king, and so, kingship is dealt with in substantial detail – the qualitative aspects of a king’s personality and leadership such as education, training for leadership and personal conduct. While most of his precepts would primarily apply to king’s handling of projects, finance and warfare, many of the instructions on normal life’s requirements will apply equally to educated and virtuous people. Kurals reflect his outlook on social reforms. Take for evidence kurals 33 and 93 on “Kollanmai” – non-violence, and on “Kallunnaamai” – non-drinking (prohibition). He had the courage to point out the defects found in the society of his period, known as the Golden Era of Tamil Sangam and bring about changes. He has been responsible for a great revolution in the Tamil country. And this revolution must continue all over and Thirukkural immortal and universal power must penetrate into every dimension of human life.
Valluvar's Way of Life
Source : http://www.goethals.org/thiruval2.htm
Author : Fr. Felix Raj, SJ
There was a man in the first century B.C. in Tamil Nadu, in a place named Poompuhar on the banks of the river Cauvery. He earned a living by weaving cloth and selling it. In the same place there was a rich man whose son was a naughty boy. This lad came to the weaver and asked what was the price of the sari he was selling. The man replied, "Three rupees (the price in those days)". The lad tore the sari into half and asked what was the price of the half of the sari. The weaver relied, "A rupee and a half." The lad tore it again into two and asked what was the price of the torn piece. The man replied, "It is worth twelve annas" (The three fourths of a rupee). The weaver did not get angry at the lad’s behavior. He was calm and unruffled. The young lad was astonished. He asked the weaver, "How did you acquire the quality of forbearance (Kshama)?" The man replied, "Forbearance is truth. It is right conduct. It is non-violence. It is a source of great joy. It is heaven itself. It is the summum bonum of this world. There is nothing greater than forbearance in this world."
The weaver was Thiruvalluvar and the numerous poems he composed were Thrukkural: “Thiru” plus “Kural”. The word “Thiru” denotes Kural’s sanctity (sacredness), and “Kural” means the short verses (couplets). Thirukkural, meaning sacred couplets, is considered equivalent to the Vedas of the Hindu Scriptures and “the Bible of the Tamil Land”. It is evident from the Kurals that Valluvar had plenty of opportunities to talk to people from abroad and to know their different cultures and religions. He has taken the best from all cultures and religions and put them together in Kural form. All the 1330 couplets portray the simple human pictures of life. The sacred verses deal very much with political and social affairs of life.
St. Thiruvalluvar, the author of THIRUKKURAL was born about 30 years before Jesus Christ in Mylapore, the village of peacocks (Myl in Tamil means peacock), the present day Chennai, at a time when the Tamil Land was rich in culture, vivid in its life and adventurous in its commerce. Valluvars were the priests of outcaste people at that time. Tamilians take cognizance of the birth of Thiruvalluvar as a basis of Tamil calendar according to which we are now in the year 2032 of Thiruvalluvar Aandu (Year). Thirukkural is regarded as a renowned work, eulogized as a directory of code of conduct and ethics to humanity. The revered poet not only deals with the general administration, but also codified clear-cut directions to the mankind on how they should behave and act in a social, political, religious and family circles.
Thiruvalluvar used to keep by his side, when he sat for meals, a needle and a small cup filled with water. Once, his host asked him as to why he insisted on having these two placed by the side of the plate. He said, "Food should not be wasted, even a grain is precious. Sometimes, stray grains of cooked rice or stray pieces of cooked vegetables fall off the plate or away from it. While I eat, I lift them off the floor, with the help of this needle and stir them in the water to clean them and eat them." What a great lesson this is for those who waste more, than they consume in today’s consumerist society!
As Emmons White has said, Thiruvalluvar was a kindly, liberal-minded man and his poetry is a kind of synthesis of the best moral teachings of his age. In the words of Dr. John Lazarus who has made an English translation of the Kural, “It is refreshing to think of a nation which produced so great a man and so unique a work. The morality he preached could not have grown except on an essentially moral soil.” This classical work in Tamil has been widely translated in over 60 languages of the world. Nearly 300 years ago, the Italian Jesuit missionary, Constantius Beschi (known as Veeramamunnivar in Tamil) who came to Tamil Nadu in 1710, translated the Thirukkural into Latin. Rev. G U Pope who hailed Thiruvalluvar as “the Bard of Universal Man” translated the Kural and printed the it first in English. Many European missionaries have made translations into English between 1820 and 1886. Freedom fighters and statesmen, C Rajagopalachari and VVS Iyer have also translated the Kural into English. Barring perhaps the Bible and the Koran, the Kural is the most translated work.
The well-known Tamil Poet of the Freedom Movement, Mahakavi Subramani Bharatiyar has acknowledged the greatness of Thiruvalluvar in the following words: “Tamil Nadu gave unto the World Valluvar and won thereby great renown.” Kural’s immortality and universality are unquestionable. Its ethics and values are applicable to all religions, all countries and at all times. That is why Mahatma Gandhi said; “Thiruvalluvar gave us the famous Thirukkural, holy maxims described by Tamilians as the Tamil Veda and by M. Ariel as one of the highest and purest expressions of human thought”.
Erudite Tamil Poets as well as the kings of the three Tamil Kingdoms – Chera, Chola and Pandya – acknowledged the literary greatness of Thirukkural. It is said that at the time of its first presentation to the king’s court, the Pandyan king wanted its greatness to be known to his whole kingdom. He put it to test by placing the manuscript along with those of other contemporary works in a golden lotus plank and allowed it to float in the tank at the Madurai Meenakshi temple. The sanctified plank that would recognize only the masterpieces is said to have rejected all other works and retained only the Thirukkural.
People in Tamil Nadu worship Thiruvalluvar as a guru. They have erected a beautiful shrine to him and to his wife in the midst of a garden in Mylapore. It lies not far from the waves of the sea that are often referred to in his verses. Every year in the month of April, people celebrate a grand festival at the shrine. Another important memorial to the immortal saint is Valluvar Kottam in Chennai, which is shaped like a temple chariot. A life size statue of Thiruvalluvar has been installed in the tall chariot. The 133 chapters of his work have been depicted in bas-relief in the front hall corridors of the chariot. The auditorium at Valluvarkottam is said to be the largest in Asia with accommodation capacity for 4000 people. 
Recently, Tamil Nadu government has erected a magnificent 133-foot height statue of the saint denoting the 133 chapters in Thirukkural for tourists in the midst of sea in Kaniyakumari (Cape Comerin) at the confluence of the three seas. The statue dedicated at the dawn of the new millennium on 1.1.2000, stands out as a beacon light to guide human life forever.
Author : Fr. Felix Raj, SJ
There was a man in the first century B.C. in Tamil Nadu, in a place named Poompuhar on the banks of the river Cauvery. He earned a living by weaving cloth and selling it. In the same place there was a rich man whose son was a naughty boy. This lad came to the weaver and asked what was the price of the sari he was selling. The man replied, "Three rupees (the price in those days)". The lad tore the sari into half and asked what was the price of the half of the sari. The weaver relied, "A rupee and a half." The lad tore it again into two and asked what was the price of the torn piece. The man replied, "It is worth twelve annas" (The three fourths of a rupee). The weaver did not get angry at the lad’s behavior. He was calm and unruffled. The young lad was astonished. He asked the weaver, "How did you acquire the quality of forbearance (Kshama)?" The man replied, "Forbearance is truth. It is right conduct. It is non-violence. It is a source of great joy. It is heaven itself. It is the summum bonum of this world. There is nothing greater than forbearance in this world."
The weaver was Thiruvalluvar and the numerous poems he composed were Thrukkural: “Thiru” plus “Kural”. The word “Thiru” denotes Kural’s sanctity (sacredness), and “Kural” means the short verses (couplets). Thirukkural, meaning sacred couplets, is considered equivalent to the Vedas of the Hindu Scriptures and “the Bible of the Tamil Land”. It is evident from the Kurals that Valluvar had plenty of opportunities to talk to people from abroad and to know their different cultures and religions. He has taken the best from all cultures and religions and put them together in Kural form. All the 1330 couplets portray the simple human pictures of life. The sacred verses deal very much with political and social affairs of life.
St. Thiruvalluvar, the author of THIRUKKURAL was born about 30 years before Jesus Christ in Mylapore, the village of peacocks (Myl in Tamil means peacock), the present day Chennai, at a time when the Tamil Land was rich in culture, vivid in its life and adventurous in its commerce. Valluvars were the priests of outcaste people at that time. Tamilians take cognizance of the birth of Thiruvalluvar as a basis of Tamil calendar according to which we are now in the year 2032 of Thiruvalluvar Aandu (Year). Thirukkural is regarded as a renowned work, eulogized as a directory of code of conduct and ethics to humanity. The revered poet not only deals with the general administration, but also codified clear-cut directions to the mankind on how they should behave and act in a social, political, religious and family circles.
Thiruvalluvar used to keep by his side, when he sat for meals, a needle and a small cup filled with water. Once, his host asked him as to why he insisted on having these two placed by the side of the plate. He said, "Food should not be wasted, even a grain is precious. Sometimes, stray grains of cooked rice or stray pieces of cooked vegetables fall off the plate or away from it. While I eat, I lift them off the floor, with the help of this needle and stir them in the water to clean them and eat them." What a great lesson this is for those who waste more, than they consume in today’s consumerist society!
As Emmons White has said, Thiruvalluvar was a kindly, liberal-minded man and his poetry is a kind of synthesis of the best moral teachings of his age. In the words of Dr. John Lazarus who has made an English translation of the Kural, “It is refreshing to think of a nation which produced so great a man and so unique a work. The morality he preached could not have grown except on an essentially moral soil.” This classical work in Tamil has been widely translated in over 60 languages of the world. Nearly 300 years ago, the Italian Jesuit missionary, Constantius Beschi (known as Veeramamunnivar in Tamil) who came to Tamil Nadu in 1710, translated the Thirukkural into Latin. Rev. G U Pope who hailed Thiruvalluvar as “the Bard of Universal Man” translated the Kural and printed the it first in English. Many European missionaries have made translations into English between 1820 and 1886. Freedom fighters and statesmen, C Rajagopalachari and VVS Iyer have also translated the Kural into English. Barring perhaps the Bible and the Koran, the Kural is the most translated work.
The well-known Tamil Poet of the Freedom Movement, Mahakavi Subramani Bharatiyar has acknowledged the greatness of Thiruvalluvar in the following words: “Tamil Nadu gave unto the World Valluvar and won thereby great renown.” Kural’s immortality and universality are unquestionable. Its ethics and values are applicable to all religions, all countries and at all times. That is why Mahatma Gandhi said; “Thiruvalluvar gave us the famous Thirukkural, holy maxims described by Tamilians as the Tamil Veda and by M. Ariel as one of the highest and purest expressions of human thought”.
Erudite Tamil Poets as well as the kings of the three Tamil Kingdoms – Chera, Chola and Pandya – acknowledged the literary greatness of Thirukkural. It is said that at the time of its first presentation to the king’s court, the Pandyan king wanted its greatness to be known to his whole kingdom. He put it to test by placing the manuscript along with those of other contemporary works in a golden lotus plank and allowed it to float in the tank at the Madurai Meenakshi temple. The sanctified plank that would recognize only the masterpieces is said to have rejected all other works and retained only the Thirukkural.
People in Tamil Nadu worship Thiruvalluvar as a guru. They have erected a beautiful shrine to him and to his wife in the midst of a garden in Mylapore. It lies not far from the waves of the sea that are often referred to in his verses. Every year in the month of April, people celebrate a grand festival at the shrine. Another important memorial to the immortal saint is Valluvar Kottam in Chennai, which is shaped like a temple chariot. A life size statue of Thiruvalluvar has been installed in the tall chariot. The 133 chapters of his work have been depicted in bas-relief in the front hall corridors of the chariot. The auditorium at Valluvarkottam is said to be the largest in Asia with accommodation capacity for 4000 people. 
Recently, Tamil Nadu government has erected a magnificent 133-foot height statue of the saint denoting the 133 chapters in Thirukkural for tourists in the midst of sea in Kaniyakumari (Cape Comerin) at the confluence of the three seas. The statue dedicated at the dawn of the new millennium on 1.1.2000, stands out as a beacon light to guide human life forever.
Tuesday, June 29, 2010
Insight through Body Language and Nonverbal references in Tirukkural
Source : http://www.languageinindia.com/feb2010/subramaninonverbal.pdf
Author : R. Subramani, Ph.D.
Tamil Language has rich traditions and literatures; it possesses social values and universal thoughts. Tirukkural is one such ancient scripture in Tamil, and consists of 1300 couplets (two lines of verse) which are popularly known as Kural. They are grouped into three major sections of Virtue, Wealth and Pleasure.
Tiruvalluvar’s Tirukkural has exclusively deals two units of couplets on non verbal communication. The importance of the face and the eyes in communication are emphasized in the couplets. Anger, authority, fear, timidity, coyness, confidence, diffidence, etc. can be decoded from one's gaze. They can signal intimacy, concern, naughtiness, joy, surprise, curiosity, affection and love, pleading for mercy, attempts to fake.
Linguistic scholar M.S.Thirumalai has cited many literary references of communication through Eyes. His text reads as ‘Eye as a communicative medium has referred to in many poems and other works of literary art. The expression of emotion via eye attracts special notice in dramatic works also. At the ritual level, eyes are seen as 'a means of expressing feelings, of imposing silence, will, love or reverence, a means also of participating in the essence and nature of the person or object looked at'.
The human face is extremely expressive, and able to exhibit immeasurable emotions without pronouncing a word. Facial expressions are universal and they communicate information about emotions, regulates interpersonal behavior and perceptions. The human face is the most complex and resourceful. It is a rich and versatile instrument in serving many different functions. It serves as a window to display the circumstances of the person. Through the face we can able to make one's behavior more predictable and understandable.
Tiruvalluvar extensively deal with body language in his literary work. In the couplets 701-710, we can find descriptive interpretations on Body language and non verbal communication. One can easily identify the Insight; feelings, thoughts, mindset of the individual through his/her face, and eyes. The encoder (sender) and decoder (receiver) can mutually identify the state of mind and nature of the message through body language. This has been explicitly appeared in the couplets of Tirukkural. Facial expressions, Eye contact, reading the eyes are widely uttered in the literary portions.
As noted above, emotions and feelings can be decoded through facial expressions and gazes. The below uttered couplets encapsulates the active transformation of messages between the senders and receivers. The face can act as a medium for human communication. Tirukkural couplet reads thus:
The English commentator G.U. Pope commented as ‘the minister who by looking (at the king) understands his mind without being told (of it), will be a perpetual ornament to the world which is surrounded by a never-drying sea’. The face is an organ of emotions and, it provides vital clues to our own feelings and those of the people around us.
Our face could be able to offer vivid expressions, and act as a visual display, emotions can appear instantly, and then suddenly vanished and new expressions may appear. Valluvar emphasized that we must have companionship with those who are having the capacity of reading the facial expressions of the individual. His versions read thus:
The commentary of the articulated version says that ‘The king should ever give whatever (is asked) of his belongings and secure him who, by the indications (of his own mind) is able to read those of another’. Reading the signs and symbols from the facial expression of the individual is considered as a valuable art in interpersonal communication.
The face is a powerful channel for nonverbal communication. We encode messages through facial expressions; at the same time decode faces around us. It is evident that face can reveal the internal images of the person. In this context valluvar text reads as:
The commentator said that ‘As the mirror reflects what is near so does the face show what is uppermost in the mind’.
We constantly monitor the face because it provides vital clues to a notable range of possibilities, attraction, whether a person likes or dislikes us. The face has the tendency of reflecting the inner feelings of the person. The face acts as an indicator of the body. In this context valluvar text reads as:
The commentary interpreted as ‘Is there anything, as full of knowledge as the face? (No) it precedes the mind, whether (the latter is) pleased or vexed’. Human Face may exhibit the personal feelings and the intensity of the psyche to the world.
The face contains influential signs. Our face also plays a significant role in physical attractiveness. If you have a capacity of reading the facial expressions of the individual, no need to have conversation with the person.
The following text of Tiruvalluvar is evidently supporting the theories of nonverbal communication. They are:
The meaning interpreted as ‘If the king gets those who by looking into his mind can understand (and remove) what has occurred (to him) it is enough that he stand looking at their face’.
The eyes can able to communicate everything to the world. If a person is not able to make out the meaning from the eyes of others, the encoder eyes may not consider as a useful organ. Valluvar text reads as:
The commentator interpreted that ‘Of what use are the eyes amongst one's members, if they cannot by their own indications dive those of another?’ According to valluvar, eyes can act as an important medium for non verbal communication.
The eyes can help an individual to identify the nature of relationship with the person. Tiruvalluvar articulates as:
The meaning says ‘If a king gets ministers who can read the movements of the eye, the eyes (of foreign kings) will (themselves) reveal (to him) their hatred or friendship’. Eyes are performing as a diplomat in defining the relationship of the individual with the society.
Eyes are the measurement scale to examine the state of mind of the individual. In this context Tiruvalluvar couplets reads thus:
The commentary says ‘The measuring-rod of those (ministers) who say we are acute will on inquiry be found to be their (own) eyes and nothing else’.
More interestingly, Tiruvalluvar has written many couplets about nature of love. The lovers can mutually exchanging messages through signs. The following versions have supplied explicit meanings of sign language .The texts read as:
G.U. Pope’s commentary says that ‘There are two looks in the dyed eyes of this (fair one); one causes pain, and the other cures. Each eye has different functions in the context of love’.
Another couplet describes the notion of eye sight; it provides meaning for each form of sight. More interestingly, Eye look may exchange different meanings between the lovers. The text reads thus:
The commentary is ‘Little words that are harsh and looks that are hateful are (but) the expressions of lovers who wish to act like strangers’. The signs of lovers have different meaning in the public place.
Tiruvalluvar has strongly advocating the potential of non verbal communication. If the lovers have reached mutual agreement through gaze, there are no uses for words. The texts read as:
The commentary is ‘the words of the mouths are of no use whatever, when there is perfect agreement between the eyes (of lovers)’. Tiruvalluvar points out that eyes are crucial in reading the mind of a person.
Conclusion
Nonverbal communication has strong association with verbal communication and is considered as an accompanying medium. Wordless communication alone speaks volumes. The nonverbal cues which are indicated in the couplets have supply new dimensions for nonverbal communicators. Facial expressions, gaze including eye contact, the posture of the body and gestures convey lot more to the receiver. Tirukkural couplets points out that facial expressions and gazes, eye contacts are dynamically exchanging the messages between the encoder and decoder.
In this process sender and receiver can simultaneously decode the messages. Thereby Valluvar’s nonverbal expressions act as an interactive medium in the communication. Valluvar’s couplets are not only points out the expressions and feelings of the sender and they talk about the receivers as well. More interestingly few couplets have supplied the meaning for gaze of the lovers. Human body is an external vehicle to communicate messages to the world. The analyzed couplets have provides new insight for non verbal communication and further analyses may offer more and more explanations on body language.
Author : R. Subramani, Ph.D.
Tamil Language has rich traditions and literatures; it possesses social values and universal thoughts. Tirukkural is one such ancient scripture in Tamil, and consists of 1300 couplets (two lines of verse) which are popularly known as Kural. They are grouped into three major sections of Virtue, Wealth and Pleasure.
Tiruvalluvar’s Tirukkural has exclusively deals two units of couplets on non verbal communication. The importance of the face and the eyes in communication are emphasized in the couplets. Anger, authority, fear, timidity, coyness, confidence, diffidence, etc. can be decoded from one's gaze. They can signal intimacy, concern, naughtiness, joy, surprise, curiosity, affection and love, pleading for mercy, attempts to fake.
Linguistic scholar M.S.Thirumalai has cited many literary references of communication through Eyes. His text reads as ‘Eye as a communicative medium has referred to in many poems and other works of literary art. The expression of emotion via eye attracts special notice in dramatic works also. At the ritual level, eyes are seen as 'a means of expressing feelings, of imposing silence, will, love or reverence, a means also of participating in the essence and nature of the person or object looked at'.
The human face is extremely expressive, and able to exhibit immeasurable emotions without pronouncing a word. Facial expressions are universal and they communicate information about emotions, regulates interpersonal behavior and perceptions. The human face is the most complex and resourceful. It is a rich and versatile instrument in serving many different functions. It serves as a window to display the circumstances of the person. Through the face we can able to make one's behavior more predictable and understandable.
Tiruvalluvar extensively deal with body language in his literary work. In the couplets 701-710, we can find descriptive interpretations on Body language and non verbal communication. One can easily identify the Insight; feelings, thoughts, mindset of the individual through his/her face, and eyes. The encoder (sender) and decoder (receiver) can mutually identify the state of mind and nature of the message through body language. This has been explicitly appeared in the couplets of Tirukkural. Facial expressions, Eye contact, reading the eyes are widely uttered in the literary portions.
As noted above, emotions and feelings can be decoded through facial expressions and gazes. The below uttered couplets encapsulates the active transformation of messages between the senders and receivers. The face can act as a medium for human communication. Tirukkural couplet reads thus:
Who knows the sign, and reads unuttered thought, the gem is he,
Of earth round traversed by the changeless sea. (701)
The English commentator G.U. Pope commented as ‘the minister who by looking (at the king) understands his mind without being told (of it), will be a perpetual ornament to the world which is surrounded by a never-drying sea’. The face is an organ of emotions and, it provides vital clues to our own feelings and those of the people around us.
Our face could be able to offer vivid expressions, and act as a visual display, emotions can appear instantly, and then suddenly vanished and new expressions may appear. Valluvar emphasized that we must have companionship with those who are having the capacity of reading the facial expressions of the individual. His versions read thus:
Who by the sign the signs interpret plain,
Give any member up his aid to gain. (703)
The commentary of the articulated version says that ‘The king should ever give whatever (is asked) of his belongings and secure him who, by the indications (of his own mind) is able to read those of another’. Reading the signs and symbols from the facial expression of the individual is considered as a valuable art in interpersonal communication.
The face is a powerful channel for nonverbal communication. We encode messages through facial expressions; at the same time decode faces around us. It is evident that face can reveal the internal images of the person. In this context valluvar text reads as:
As forms around in crystal mirrored clear we find,
The face will show what's throbbing in the mind. (706)
The commentator said that ‘As the mirror reflects what is near so does the face show what is uppermost in the mind’.
We constantly monitor the face because it provides vital clues to a notable range of possibilities, attraction, whether a person likes or dislikes us. The face has the tendency of reflecting the inner feelings of the person. The face acts as an indicator of the body. In this context valluvar text reads as:
Than speaking countenance hath aught more prescient skill?
Rejoice or burn with rage, 'tis the first herald still! (707)
The commentary interpreted as ‘Is there anything, as full of knowledge as the face? (No) it precedes the mind, whether (the latter is) pleased or vexed’. Human Face may exhibit the personal feelings and the intensity of the psyche to the world.
The face contains influential signs. Our face also plays a significant role in physical attractiveness. If you have a capacity of reading the facial expressions of the individual, no need to have conversation with the person.
The following text of Tiruvalluvar is evidently supporting the theories of nonverbal communication. They are:
To see the face is quite enough, in presence brought,
When men can look within and know the lurking thought. (708)
The meaning interpreted as ‘If the king gets those who by looking into his mind can understand (and remove) what has occurred (to him) it is enough that he stand looking at their face’.
The eyes can able to communicate everything to the world. If a person is not able to make out the meaning from the eyes of others, the encoder eyes may not consider as a useful organ. Valluvar text reads as:
By sign who knows not sings to comprehend, what gain,
'Mid all his members, from his eyes does he obtain? (705)
The commentator interpreted that ‘Of what use are the eyes amongst one's members, if they cannot by their own indications dive those of another?’ According to valluvar, eyes can act as an important medium for non verbal communication.
The eyes can help an individual to identify the nature of relationship with the person. Tiruvalluvar articulates as:
The eye speaks out the hate or friendly soul of man;
To those who know the eye's swift varying moods to scan. (709)
The meaning says ‘If a king gets ministers who can read the movements of the eye, the eyes (of foreign kings) will (themselves) reveal (to him) their hatred or friendship’. Eyes are performing as a diplomat in defining the relationship of the individual with the society.
Eyes are the measurement scale to examine the state of mind of the individual. In this context Tiruvalluvar couplets reads thus:
The men of keen discerning soul no other test apply
(When you their secret ask) than man's revealing eye (710)
The commentary says ‘The measuring-rod of those (ministers) who say we are acute will on inquiry be found to be their (own) eyes and nothing else’.
More interestingly, Tiruvalluvar has written many couplets about nature of love. The lovers can mutually exchanging messages through signs. The following versions have supplied explicit meanings of sign language .The texts read as:
Her painted eyes two glances dart
One hurts and other heals my heart (1091)
G.U. Pope’s commentary says that ‘There are two looks in the dyed eyes of this (fair one); one causes pain, and the other cures. Each eye has different functions in the context of love’.
Another couplet describes the notion of eye sight; it provides meaning for each form of sight. More interestingly, Eye look may exchange different meanings between the lovers. The text reads thus:
The slighting words that anger feign, while eyes their love reveal.
Are signs of those that love, but would their love conceal. (1097)
The commentary is ‘Little words that are harsh and looks that are hateful are (but) the expressions of lovers who wish to act like strangers’. The signs of lovers have different meaning in the public place.
Tiruvalluvar has strongly advocating the potential of non verbal communication. If the lovers have reached mutual agreement through gaze, there are no uses for words. The texts read as:
The words of mouth are of no use
When the eyes to eye agrees the gaze (1100)
The commentary is ‘the words of the mouths are of no use whatever, when there is perfect agreement between the eyes (of lovers)’. Tiruvalluvar points out that eyes are crucial in reading the mind of a person.
Conclusion
Nonverbal communication has strong association with verbal communication and is considered as an accompanying medium. Wordless communication alone speaks volumes. The nonverbal cues which are indicated in the couplets have supply new dimensions for nonverbal communicators. Facial expressions, gaze including eye contact, the posture of the body and gestures convey lot more to the receiver. Tirukkural couplets points out that facial expressions and gazes, eye contacts are dynamically exchanging the messages between the encoder and decoder.
In this process sender and receiver can simultaneously decode the messages. Thereby Valluvar’s nonverbal expressions act as an interactive medium in the communication. Valluvar’s couplets are not only points out the expressions and feelings of the sender and they talk about the receivers as well. More interestingly few couplets have supplied the meaning for gaze of the lovers. Human body is an external vehicle to communicate messages to the world. The analyzed couplets have provides new insight for non verbal communication and further analyses may offer more and more explanations on body language.
Friday, June 18, 2010
Thirukural 2005: Conference Research Papers
Source : http://www.thirukkural2005.org/call_for_papers.htm
| 1. | Agamudainambi | THIRUVALLUVAR ON CORRUPTION AND FREE S0CIETY |
| 2. | Ahuluwalia M.S. | THIRUVALLUVAR AND GURU NANAK SOME REFLECTIONS ON THIER MORAL TEACHINGS |
| 3. | K. CHELLAPPAN | ETHICS OF LOVE AND THE PHILOSOPHY OF LIFE AFFIRMATION IN THRIUVALLUVAR AND SHAKESPEARE |
| 4. | V. IRAIANBU | A STUDY OF HRM CONCEPTS IN 'THIRUKKURAL |
| 5. | K.P. KRISHNA SHETTY | TIRUVALLUVAR'S CONTRIBUTIONS TO JURIDICAL SCIENCE |
| 6. | V.C. KULANDAISWAMY | TIRUKKURAL: DEFICIENCY IN TRANSLATION INTO OTHER LANGUAGES |
| 7. | MARUDANAYAGAM | ON THE MEANING AND END OF LIFE: PLATO AND THIRUVALLUVAR |
| 8. | N. RAJAGOPALAN | MONUMENTAL WORKS OF THIRUVALLUVAR AND MARCUS AURELIUS - A COMPARATIVE STUDY |
| 9. | S. V. Shanmugam | SYNTACTICAL STYLES OF VALLUVAR |
| 10. | N V SUBBARAMAN | VALLUVAM INSPIRED MAHATMA GANDHI |
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