The extensive profound and noble thoughts of valluvar

TTTTHE EXTENSIVEHE EXTENSIVEHE EXTENSIVEHE EXTENSIVE,,,, PROFOUND PROFOUND PROFOUND PROFOUND,,,, AND NOBLE THOUGHTS OAND NOBLE THOUGHTS OAND NOBLE THOUGHTS OAND NOBLE THOUGHTS OF F F F

VVVVALLUVARALLUVARALLUVARALLUVAR

AUTHOR:AUTHOR:AUTHOR:AUTHOR: GGGGNANAVALLAL NANAVALLAL NANAVALLAL NANAVALLAL MMMMAHAGANAM AHAGANAM AHAGANAM AHAGANAM

TTTTHANGASWAMIGALHANGASWAMIGALHANGASWAMIGALHANGASWAMIGAL

Gnanavallal Mahaganam Thangaswamigal

2

All that we possess be high

World Intelligence Nature Gnana Society – Trust

Sivathaiyapuram, Thoothukudi District.

www.meditationwings.com

Registration Number 140/4/2000

Founder ; President Annam illam, puliyanagar

Gnanavallal Mahaganam Sawyerpuram - 628251

Thangaswamigal Ph: 04630 273091

The moment we start thinking about Thiruvalluvar the thought automatically

encompasses the entire world. What is the reason for such a thought? The literary work of

Valluvar itself stands as the reason for such a thought. That text is itself instrumental in

making us perceive the greatness of the saint.

When we analyze the Tamil scripture of the honorable saint, the presence of the entire

world in it can be well understood. The saint wrote the world in form of Thirukkural. It

will not be an overstatement if we call it as the great poetry of human life in this world.

Thiruvalluvar learned the way to make this world prosper. He lived for the sake of the

betterment of this world. Thence, the world occupied his entire mind. He was born in

Tamilnadu, the place where the pure thought of “Yaathum oorae yavarum kaelir”

(everyplace is native place and every person is a relative) originated. His mind did get

entangled in the net of minor discrepancies like, caste, religion, color, race, language, or

country. His mind was filled with the entire world. That was where the well known,

applauded and appreciated text Thirukkural originated. The poets in the ancient years

then wrote explanatory works on his Thirukkural and increased its pride. The learned

men with great caliber in poetry wrote explanatory works on Thirukkural and increased

its pride. Thirukkural, the text with explanatory works, is still being explained by many

more men in this world in their own way of expression. This will continue in the future as

well.

To add to the fame of such a great saint, a memorial on his behalf (“Valluvar Koattam”)

and sky high statue of the saint himself were raised by the intellectual and honorable

person. Let his good work keep coming.

Such great men honored the saint in different ways. Like the saying, “Ponnai vaikkum

idathil oru poovaiyaavathu vaikkavum” (At least keep a flower in the place which

mandates keeping gold), I have made a garland of words in the form of the book, “The

extensive, profound and noble thoughts of Valluvar”, to keep at his feet and to salute him.

For those who indulge in family life, this will be a family book. For those who indulge in

being an ascetic it will be an ascetic book. For those who are in politics it will be like a

book of politics. For those who want to streamline their lives in a principled manner this

would be a book which would delineate the principles of life. For those who want

pleasure in life, this can be a pleasure giving book. All these need not be derived from

different places; Thirukkural is the one text which results in everything. Let us praise him

with the help of his Kural itself.

“Thoughts create doubt, doubts create research, research develops truth, and the truth acts

as a mean to abolish false beliefs”. Such deep thoughts were delivered to a mass of young

Greek men in the city of Athens, by the great philosopher Socrates.

“Kanmoodi vazhakkamellaam manmoodi poaga vaendum”

(The blind beliefs must all be buried totally) are the words of the great saint Vallalaar.

The extensive, profound, and noble thoughts of Valluvar

3

“Epporu letthanmai thaayinum apporull

Meiporull kaanba tharivu”

- Kural 355

(The knowledge of the men with true knowledge is to perfectly perceive the true quality

of anything immaterial of its appearance.)

“Epporull yaaryaarvaai kaetpinum apporull


- Kural 423

(Whenever there is a statement about anything in this world, regardless of who has said

it, not to believe it with face value, but to analyze and know the truth is true knowledge.

This is the correct way.)

The quality of Valluvar which is seen in his work is that he puts forward his statements in

a very strong and unquestionable manner. The word ‘Gnanam’ meaning Knowledge

refers to the state where ignorance has been completely wiped out. May be that was why

he had the quality of saying his statements so strongly. I give a meaning of ‘Thavam’ (is

an act, which makes one, endure tremendous difficulties to promote ones spiritual

growth) to the word ‘Aram’ (generally meant as virtuous) used by Valluvar. The thought

of Valluvar must have been the same and I have clearly stated it. For example,

“Arathaan varuvathe inbam matrellam

Puratha pugazhum ila”

- Kural 39

(The act of performing ‘Thavam’ can only provide true bliss and the freedom from death

to everyone. Any other actions or professions done by human beings end up in sorrow

and do not give fame.)

“Aravaazhi anthanan thaalsaernthaar kallaal

Piravaazhi neenthal arithu”

- Kural 8

The saints, who are like the sea of Thavam, can only give us the capacity to float on the

sea of births and help us reach the shore. This has been clearly stated in the first chapter

of “The Praise of God”.

The pride of turning my interest in spirituality goes to Perumal Nadaar, lovingly called as

“Aanmiga Periyaar” (highness of spirituality) who lived in the beautiful village of

Sevathaiyapuram. He answered the question of the possibility of attaining the various

stages of spiritualism when in normal family life. He then introduced me to my loving

Guru, Sivakalai Aadithan Pillai.

The head disciple and the head Gnani of Sankaraswamigal, Sivakalai Adithan Pillai was

the one who gave me the initiation (Diksha) of the Kundalini Gnana. Therefore we

proudly accept in calling ourselves as the lineage of Sankara Swamigal. Similarly, my

disciples also proudly consider themselves as the lineage of Sankara Swamigal.

“Paethag anmatthaal vantha praratha nadhaa vaagum

Aathalaal vivagaaranga lavaravar kaanavaagum


4

Maathavam seiyyinum seivaar vaanibam seiyyinum seivaar

Poothalam purappaa raiyum pugunthunbar seevanmuthar”

- ‘Kaivalliya Navaneetham (tattuva vilakka padalam 90)

“There are Jeevan Mukthars, who do great thavam, who do business, who are kings who

rule the country and who beg for food like ‘Sanyaasi’ (ascetics).” The Jeevan Muktar can

take any kind of life is the truth conveyed in all kinds of scriptures. After clearing such

doubts only did I start proceeding towards the glorified path.

Like the day and night which follow each other, like the good and the evil living together,

the Kaarana Guru and the Kaariya Guru will be mingled and appear the same. False

ascetics were present even in the time of Thiruvalluvar, which was the reason why he had

created a chapter of ‘Kooda Ozhukkam’ (Inconsistent Conduct) to create awareness

among people. Such false prophets are still present in today’s world. The things which

have to be accepted and those which have to be rejected by the human race, as a whole,

have been delineated in his work. His extensive poetical talent, his profound knowledge

and his noble mind are the reasons for me to be attracted to his work. That’s the reason

why this book was written.

“An Atma can be initiated only from another Atma and not from anything else. The Atma

which acts as the initiator is the Guru, Teacher. The Atma who receives it is the disciple,

the Student.”

- Vivekanada

Like the words of Vivekananda, the disciples who have learnt the Gnana practice from

me are present all over the world. The disciples who have received various degrees have

created a platform in the internet to spread the same. The spread of this practice all over

the world was the reason why we began “WINGS” (World Intelligence Nature Gnanam

Society or Ulaga arivaarnthoar iyarkai Gnanasabhai). It has been growing day by day.

This book was written because of the interest of my disciples. Thence, my disciples have

written their introductory notes in this book and have decorated the book further.

“Mannil marainthirukkum maratthin vaerai pola

Paalil marainthirukum neiyyai pola

Poovil marainthirukkum thaenai pola

Aazhiyil marainthirukkum muthukkalai pola

Mannil marainthirukkum thangasurangathai pola

Maegathil marainthirukkum mazhai neerai pola

Ovvoru manitharidamum marainthirukkirathu thiramai

Thiramayai velipadutha muyarchi sei”

‘Talent is hidden in every human being like the roots hidden inside the earth, ghee hidden

in the milk, nectar hidden in the flowers, pearls hidden in the sea, and water hidden in the

clouds. Try to bring out your own talent.’

In accordance to the words of all the learned men, Thirukkural will help one bring out his

own talent.

The honorable Associate Dean, SRM Medical College, Chennai, Dr. A. Srinivasan, M.S,

has written his introductory note and has increased the merit of this book. The

introductory note of Professor S. Palraj M.Sc, M.Phil., is thought provoking. Kanam

Porunthiya Dr. C. Ponraj M.S, M.Ch, Kanam Porunthiya Dr. P. Shanmuga Aravindh


5

M.S., Kanam Porunthiya Dr. K. Karthikeyan MDS, and Kanam Porunthiya Dr. S. Arun

BDS, DMD, are the four doctors who not only cure the diseases of the body but also cure

the difficulties of people. The introductory note of the four doctors gives more attraction

to the book. The treasurer, WINGS, Kanam Porunthiya K.Pandiyan has given his

introductory note which is colloquial but very intense in thought. The vice president,

WINGS, Aravaazhi D. Pharm, has given his introductory note which describes the

capacity of the fellow practicers.

I would always keep in mind all the affectionate ones form Chennai, Madurai, and

Tutukudi who have been of great help in bringing this book to print. The crown made of

gold is further decorated with precious stones like diamonds, emeralds, ruby etc.

Similarly the Introductory notes of the all the honorable men increases the glamour to the

book.

“Ella porulum ithan paal ula

Ithanpaal illaatha epporulum il”

‘All the explanations are present in this. There is nothing which is not covered in this”

This has been the thought of various learned men about Thirukkural. This was, is and will

be the truth forever.

Mahaganam Gnanavallal Thangaswamigal.


6

Dr.A.Srinivasan

Medical Superintendent

SRM Medical college Hospital & Research Centre

Foreword

I have studied many commentaries on Thirukural written by eminent scholars,

both past and present. Almost all of them have been based on the explanation of the usual

life-related events, both material and spiritual.

But Swamiji has deviated from the beaten track and ventured into newer

explanations which can be understood even by commoners.

His commentary with many comparisons, throughout the text, drawing from

everyday examples as well as the Tamil spiritual classics besides the comparative

exposition from other religious texts is indeed a milestone in spiritual literature.

Swamiji’s teaching is logical and scientific besides being modern and ancient at

the same time.

May this work shine as a beacon light to all seekers of the TRUTH in their quest

for spiritual reality.

With respects to Swamiji and best wishes to all


7

Kanam Porunthiya K. Pandiyan

Treasurer, WINGS

Vinayagar koyil street, Sivathaiyapuram,

Sawyerpuram post, Tutukudi district. 628251

Cell : 9443592792

“Marai sollum porul

Manitha vaedamaai vanthathu”

(The thing told in the scriptures has come in the form of a human being)

The God who is hailed in all the scriptures have come in the form of the Guru. The guru

should be seen as the God himself. God is not perceivable to the eyes. The Guru apart

from speaking to us also makes us feel and understand the unknown and the

incomprehensible minute intricacies.

Guru is considered as the dispeller of waste. ‘GU’ means waste, ‘RU’ means dispeller.

The word Guru means the one who abolishes the darkness of Ignorance. When the

Ignorance is removed the Gnana (Knowledge) starts to glow. The true thing, the God,

which is present inside is shown by the Guru. Therefore he is called as the Satguru.

A person like me who has never researched any holy scriptures has come to this level

today. The credit and the pride belongs to my Guru, Gnanavallal Mahaganam

Thangaswamigal. I have not asked for anything from him. If I say that all the talents I

possess are due to his grace, then it will not be an overstatement. “The Extensive

Profound and Noble Thoughts of Valluvar” is a book which has freshness of the new and

at the same time the flavor of the ancient. Those who would like the old times would find

it old. We can boldly say that the book is very provoking for those who like to have

something new.

Sincerely,

K. Pandiyan


8

Kanam Porunthiya T. Aravaazhi D. Pharm

Vice President, WINGS,

“Annam Illam” 22, church street, puliya nagar,

Sawyerpuram Post, Tutukudi district. 628251

Ph: 04630 273091

Cell: 9443705001

The fire, which permeates inside and outside of the red hot iron rod, makes the rod glow

and also glows itself. The Brahma permeates inside and outside this world and makes this

world sparkles and sparkles itself in turn. When we get closer to great Gnanis, Spiritual

Magnetism or a Biomagnetic field can be felt. The piece of iron when kept closer to a

magnet gets magnetized by itself this is a property of magnetism.

Such simple truths have been experienced by not just me, but by all those who are the

disciples of my Guru Gnanavallal Mahaganam Thangaswamigal. They have enjoyed such

experiences and have reached various states in them. He not only gave them the pleasure

of reaching such states but has also made us become astonished by creating and making

us read the book, “The extensive profound and noble thoughts of Valluvar”. The Spiritual

father of many people, the guru is also my father by relation.

“Agara muthala ezhuthellam aathi

Bhagavan muthatre ulagu”

(All languages in this world start with the letter “A”. Similarly, all matter in this world

start with the spiritual state of the initial source. )

The meaning he has given to the Kural has made me astounded.

“Kollaan pulaalai maruthaanai kaikoopi

Ellaa uyirun thozhum”

The meaning he has given for this verse completely novel. Can anyone deny the truth in

the explanation? The examples will keep on coming. This book is the

Entry ticket to novelty

Transit ticket to past

I wish that his noble deeds and his eagerness to write books continue forever.

Sincerely,

T. Aravaazhi


9

Kanam Porunthiya Dr. S. Arun B.D.S, D.M.D.,

860 harrison ave, Apt 1013,

Boston, MA 02118

“Sankararpanam”

Thirukural, is one of the most honored works, which is considered as a Holy Scripture, in

Tamil language. It is also considered as the one of the texts which instills the moral

values that would befit any person at any point of time. This quality of the monumental

text is proved by the very fact that it has been translated and elaborately explained by

several authors in various languages from all parts of the world.

The nature of any literary or art work can be perceived in various different ways

depending on the mentality of the perceiver. Thirukkural is not an exemption from this

simple fact. The meaning of the same two lines of a Kural has been perceived by

different people in different ways. All the authors who have written explanation to

Thirukural, until now, have approached it only on a level applicable to a common man.

Holy Scriptures like the Vedas, Bible, Koran, Thirukkural, etc, are unique from all other

literary works in one simple way. These holy texts have intense spiritual truth hidden in

them, applicable to a spiritual aspirant, though they seem to be applicable to common

folk. The knowledgeable, who understand such inner secrets of these texts, also do not

make an effort to expose the secrets to common folk. My Guru ‘Gnanavallal

Thangaswamigal’ (Gnana – Knowledge, Vallal – Donor), very aptly called, has given the

explanation of Thirukkural in a spiritual way. His explanations to Kural are very drastic

and suitable to any spiritual aspirant. The drastic difference in his explanations can be

seen by comparing it with the explanation by Dr.G.U.Pope, which has been quoted and

highlighted (Gray) in every couplet. He has been very selective in picking out the ones

(out of 1330 couplets written by Valluvar) which are truly different in meaning from all

other authors and of importance to a spiritual aspirant. He has given his explanations with

quotations from various other scriptures like Bible, Koran, Thirumanthiram,

Thiruvarutpa, etc, which makes the reader even more interested in it.

As his disciple, it has been a fortune for me and many other brothers to listen to his

explanations of Kundalini Gnana and the practices which aid in achieving it. This book

was like an excerpt of his speeches for us. The first time I read this book, even before it

was printed, I had a question as to why it has to be written. The simple answer to the

question was his inherent nature and will, to transfer and propagate knowledge. When I

realized this truth, I had felt that it would multiply in its accomplishment if it was written

in English language to reach wider audience. I had not even dreamt of translating it

myself. I was awed when my Guru asked me to translate it into English. I feel that I am

blessed and honored to translate such a work of my Guru. As a person whose native

language is Tamil, the pleasure I derived while reading his book was immense. I have

tried my level best to translate it with the same essence and flavor. I hope this book

serves the purpose for which it was created and benefit all the readers.

Sincerely,

S. Arun.


10

Dr.Karthikeyan MDS

GOLDMAN"S DENTAL CLINIC

Old No: 106, Dr.Besant Road, Royapettah

chennai, Tamil Nadu-600 014

India

e -mail: [email protected] mobile: 91 -9444 072 052

" Thirukural" is a moral book for a house holder , a political science

book for the one who seeks poltical governance, spiritual guidance book for those who

seek "self realization". Thus Thirukural encompass all the aspects and essence of life in

just two lines.

Thirukural was first translated in English by Dr. G.U.POPE, a Christian missionarian to

India during the last century, as he was attracted by the teachings of it. This shows there

is no boundaries for "Thirukural " in terms of nation , religion and language.

But now the" Thirukural" has attained an newer and higher

dimension in the hands of the author "His Holiness" "mahakannam" Thangaswamigal

who teach the science of birthless eternal life in India and world over .The author has

sound knowledge in various aspects in literature, spiritual texts etc.

He had given explanation for "Thirukural "by siting cross references and

proverbs from Bible, Kuran and Bhavath Geetha., etc in context to that particular chapter.

We the spiritual followers of him call the spiritiual seekers, who seek "self

Knowledge" to come, know and attain the real goal of life


11

Kanam Porunthiya Dr Abhilash T, B.D.S, P.G.D.M (IIM Lucknow),

Business Development Manager,

Johnson & Johnson,

30, Forjett Street,

Mumbai-400 036

“Sankararpanam”

It has been a wonderful journey for me in the past three years and my contribution

to this translation is a continuation of my enriching acquaintance with my Guru. I was

lucky to have numerous stimulating conversations with him and this book is a collection

of a few of his lofty thoughts and variegated experiential realizations. I have to admit that

I was in knots trying to understand the Tamil version. I believe this effort to translate it in

English is a step in the right direction. It serves to fulfill my Guru’s wish that the rich

essence of all that he has to say, reach a wider audience.

Reading this book has been like a pearl diving experience for me. I gain a fresh

insight each time I delve into the intricacies of the messages. I can go on about all that I

have learnt through this continuing experience. But I would be contradicting a very basic

tenet of what my Guru has taught me. Each of us teach ourselves. The best lessons come

from within. I trust you to learn extensively through your experience of reading this book.

I will be happier still if you extend the experience to gain further knowledge of all that

my Guru has to offer.

Warm Regards,

Abhilash T.


12

Kanam, Professor S. Palraj M.Sc, M. Phil.,

8, Singara thoappu, 4th street, aruppukoattai, 626101.

Ph: 04566 222790

Cell: 94436 71890

The mind can be known only with the help of the mind. We can know the mind only

when it stops. Isn’t it? Therefore if one desires to understand the nature of the mind one

must be able to stop it. Where will the mind stop? It can be stopped at the place where it

originates. Therefore, to stop it at the place of origin and to analyze and research it from

that point is the practice of Gnana.

This practice of Brahma Gnana is taught by the author of this book, Mahaganam

Gnanavallal Thangaswamigal. The author of this book has quoted Ramana Maharishi.

“Udhitha idathil odungi iruthal athu kanmam”

‘To stay consolidated in the place of origin that is the good deed’

He has not only quoted the words but also teaches this practice to his disciples. This book

will be a boon to all those new sculptures of this world who like newness. Let his pure

intensions and action keep coming.

Sincerely,

Professor S. Palraj.


13

Dr. P.D.Venkatakrishnan

Academic Officer

SRM Medical college Hospital & Research Centre

Foreword

I am grateful to the publishers for inviting me to write a foreword to this valuable work

on Thirukural.

His Holiness Thiru Thanga Swamigal needs no introduction to the community of spiritual

seekers. His priceless contribution in creating awareness of Kundalini Yoga among his

disciples and others through his ‘Trust’ is highly commendable.

His scholarly commentary in Tamil on Thirukural is unique in several respects revealing

unknown facets of the exposition of Thiruvalluvar.

My young friend Dr. S.Arun, MDS.,(USA), an ardent follower of our revered Swamiji

has taken upon himself the daunting task of translating into English the valuable writings

of Swamiji so that they will reach a wider readership.

To convey the significance and spirit of certain Tamil words exactly in English is

impossible even for scholars who are experts in the field.

Therefore I whole-heartedly compliment Dr.Arun for his dedication and enthusiasm in

attempting this arduous task and achieving remarkable success.

With pranams to Swamiji and best wishes to all.

Dr.P.D.Venkatakrishnan.


14

têghL têghL têghL têghL ---- The Praise of God

Kural-1 mfu Kjy vG¤bjšyh« MÂ gft‹ Kj‰nw cyF

A, as its first of letters, every speech maintains;

The "Primal Deity" is first through all the world's domains.

As all letters have the letter A for their first, so the world has the eternal God for its

first.

“Agara muthala ezhuthellam aathi

Bhagavan muthatre ulagu”

All languages in this world start with the letter “A”. Similarly, all matter in this world

start with the spiritual state of the initial source.

“Bhagavan” by itself means a person who is partitioned (Partitioned into “Shiva” and

“Shakti”). Every human being, in the centre of the brain, has the seeds laid by his or her

parents (united in the form of Shiva and Shakti, Suryakala and Chandrakala, Sperm and

Ovum). This union corresponds anatomically to the location of the Pituitary gland. The

pituitary gland controls the body mentally and physically. This gland has been named

aptly by scientists as the “Master gland”.

Yes. The knowledge of this initial source of the Bhagavan (partitioned union) is the

primary state. This truth has been reflected by the words of the old saint Ouvaiyar.

“Annaiyum pithavum munneri theivam”

‘Mother and father form the primary god’.

The fifth commandment, verse 12 also says

“Honour thy father and thy mother:”

The same principle has been conveyed by “Agathiyar” as

“Munthi nee koodi serntha moolamadhai ariyaavittal moolampaare”

‘If you do not know the Moolam (Pituitary) in which you met and united in the beginning

it is waste’

I think the intention of “Thiruvalluvar” must have been along these lines.


15

Kural-2 f‰wjdhš Ma gabd‹bfhš thy¿t‹ e‰whŸ bjhHhm® vå‹

No fruit have men of all their studied lore,

Save they the 'Purely Wise One's' feet adore.

What profit have those derived from learning, who worship not the good feet of Him

who is possessed of pure knowledge ?

“Katrathanaal aaya payanenkol vaalarivan

Natraal thozhaar enin”

What is the purpose of education? The purpose is to bow in front of great knowledgeable

individuals. This has been the normal explanation given to this verse by all people.

The most important part we have to notice is the word “Vaalarivan” in this verse. In

villages there is a saying

“oru paagathirukku oru peiyundu oru muzhathirkku oru paambundu”

‘One portion has a devil and at one arms length there is a snake’

Here the snake is the Kundalini snake which curves and spans from the “Muladhara”

(origination of kundalini located in between the gonads and the anus) to the Head. “Vaal”

(meaning – tail) here refers to the tail of the kundalini snake or serpent. Yes, the

knowledge of the tail (origination of the kundalini) is the first step in the knowledge of

the almighty. The knowledge that the tremendous source of energy lies inside everyone is

the first step.

There are many names kept in Tamil language which also correlates to the same tail, like

Vaalambikai, Karukkuvaaliyyan, Vaalasubramaniam, etc. Knowing this tail and its

endless capacity is the primary purpose of education (spiritual). The education in this

world has been solely used for getting advanced degrees which help to multiply wealth.

People who knew the real meaning of this verse would search for saints (who know,

understand, and feel the power of the tail) and enjoy eternal bliss.


16

Kural-3 ky®äir V»dh‹ khzo nr®ªjh® ãyäir ÚLthœ th® His feet, 'Who o'er the full-blown flower hath past,' who gain

In bliss long time shall dwell above this earthly plain.

They who are united to the glorious feet of Him who occupies swiftly the flower of

the mind, shall flourish in the highest of worlds (heaven). “Malarmisai eginaan maanadi sernthaar

Nilamisai needu vaazhvaar”

The collection of the fine particles of Sky forms Air, from Air comes Fire or heat, from

heat comes Water, and from water comes Earth. It has been told that this is how the

Primary five elements of world came to existence. These five elements give the

sensations of life in the form of taste, vision, touch, sound and smell. These elements

blossom to give the flavor to the soul of a human being.

The verse here means that, the people who operate on the flower and reach the highest of

worlds can only live there forever. What is the flower is the question that has to be

answered. Eyes are compared to flowers (“Flower Eyes”) by many painters and writers in

their works. The word eye is also replaced with flower in many instances (in Tamil

language). Yes, the eyes were only referred to as the flower here. The two eyes are used

to see the things in this world, but the “third eye” helps to see the inner side of a human

being (soul). Yes, the third eye is the place where it began and it is the place where one

can finally become consolidated.

Like what Thaayumanava Swamigal has said,

“athuvaanaal athuvaavar athuve sollum”

‘If one becomes “that”, then the “that” of the one will itself manifest’

When this eye is in full operation and becomes constant then one can reach the highest of

worlds and live there forever. The condition of a person who does not operate on this

flower is known if we ruminate for a while.


17

Kural-4 nt©Ljšnt© lhik Ïyhdo nr®ªjh®¡F ah©L« ÏL«ig Ïy

His foot, 'Whom want affects not, irks not grief,' who gain

Shall not, through every time, of any woes complain.

To those who meditate the feet of Him who is void of desire or aversion, evil shall

never come. “Venduthal vendaamai ilaanadi sernthorkku

Yaandum idumbai ila”

People who live principally for the sake of this body will face happiness, sadness and all

other emotions. Tied to its emotions this life forgets itself, its activity and by the actions

of wish and hatred does a lot of things which would bring shame and sadness. It also

creates trouble to others along with itself.

The one who knows, understands, senses the price of life, involves in internal vision

(third eye) and tolerates the life itself will only have the attitude to view happiness and

sadness in the same way. The people who practice this internal vision will attain

complete knowledge and perceive the almighty. Yes, these are the only people who never

have sadness or evil in life according to Thiruvalluvar.

That’s right, reaching a Guru (teacher) who can show the path towards attaining this

internal vision is the only way to be relieved of evil forever.


18

Kural-5 ÏUŸnr® ÏUéidÍ« nruh Ïiwt‹ bghUŸnr® òfœòçªjh® kh£L

The men, who on the 'King's' true praised delight to dwell,

Affects not them the fruit of deeds done ill or well.

The two-fold deeds that spring from darkness shall not adhere to those who delight

in the true praise of God. “Irulsaer iruvinaiyum saera iraivan

Porulsaer pugazhpurinthaar maatu”

“Iruvinai” meaning two- fold deeds includes both good and bad deeds. Right, both these

deeds in the end form the cause of birth. People who do good deeds get the birth of a

good person and the vice versa happens leading to a painful birth. Thus the birth a person

gets depends on the deeds a person does.

The continuation of the deeds (Karma) of one’s parents is called “Sanjitha karma”.

“Praraptha karma” is present life karma, the quality of such thought and action from

whatever one has done during the lifetime. The qualities of the two aspects of karmas,

sanjitha and praraptha will induce the person to do new karmas. One has to enjoy or

suffer from them. This action done out of combined sanjitha and praraptha karma is

called “Aagamiya karma”. Even when born in a good birth the karmas do produce their

effects.

Like what Thiruvalluvar has said

“Vendunkaal vendum piravaamai”

‘If one should wish for something, wish for not being born again.’

The knowledge of the soul without the body is not possible by ordinary people. If one

wants to know the soul then saints who know the soul can only show it. Hence, one has to

reach the feet of the saints to gain the knowledge of the soul and get rid of the darkness of

rebirth.


19

Kural-6 bgh¿thæš Iªjé¤jh‹ bghŒÔ® xG¡f be¿ã‹wh® ÚLthœ th®. Long live they blest, who 've stood in path from falsehood freed;

His, 'Who quenched lusts that from the sense-gates five proceed'.

Those shall long prosper who abide in the faultless way of Him who has destroyed

the five desires of the senses.

“Porivaayil aiynthuvithaan poitheer ozhukka

Nerinindraar needu vaazhvaar”

Those who follow the principles of the truly virtuous pure being (who has controlled his

five senses of skin, mouth, eye, nose and ear) shall obtain the state of long life.

The long life mentioned here should not be understood as the long life of more than a

century. The men and women involved in domestic life however good or bad virtue they

possess have to terminate in death and experience the painful birth. That is the end where

the body and the soul separate to result in death. The Super Natural state is one in which

the soul is consolidated, composed and gets united with the body. The people at this state

are equal to the primary god. This state is called Samadhi (Samam – equal; Adhi – primal

deity). They no longer have the state of death nor do they have the pain of birth. When

such a great Mahan (saint) attains Samadhi the place around his Samadhi (temple) has the

power forever. These are the pure ones whose principles we ought to follow.


20

Kural-7 jd¡Ftik Ïšyhjh‹ jhŸnr®ªjh®¡ fšyhš kd¡ftiy kh‰wš mçJ

Unless His foot, 'to Whom none can compare,' men gain,

'Tis hard for mind to find relief from anxious pain.

Anxiety of mind cannot be removed, except from those who are united to the feet of

Him who is incomparable “Thanakkuvamai illathaan thaalsaernthaal kallaal

Manakkavalai maatral arithu”

There is no way to get rid of the mental sorrow other than rendering service at the feet of

the One (saint), who is incomparable and unbeatable. This is the opinion of Thiruvalluvar

in this matter.

The five senses cause the misery in human life by creating exhaustion and sorrow which

increases day by day. In order to get rid of this suffering one has to serve and follow the

path of those who have attained the Super Natural state. There is no escape out of this.

The presence of the great Mahan who has controlled the irresolute mind can be felt even

when he is in proximity to us. This is because their mind is resolute and works without

any disturbance. When one stays close to them and learns the practice of meditation then

the mind can forget its sorrow, troubles, even oneself and find peace.

Ramana Maharishi goes into Mauna Viradham (silent fast - abstain from speaking) one

day in a week after answering the questions of people for the other six days. During this

day of fast people stay close to him and reach close to his state and forget their selves and

find peace. The people who knew this would expect the day of his fast, enjoy the state of

mind and praise Ramana Maharishi as alleviator of sorrow.

“Come to me, all you who are weary and burdened, and I will give you rest.”

The preaching of Lord Jesus also seems very pertinent to this.


21

Kural-8 mwthê mªjz‹ jhŸnr®ªjh®¡ fšyhš Ãwthê Úªjš mçJ

Unless His feet 'the Sea of Good, the Fair and Bountiful,' men gain,

'Tis hard the further bank of being's changeful sea to attain.

None can swim the sea of vice, but those who are united to the feet of that gracious

Being who is a sea of virtue

“Aravaazhi anthanan thaalsaernthaar kallaal

Piravaazhi neenthal arithu”

“The one who adheres to the feet of the great souls who happen to be the sea of virtue can

only cross the sea of vice (birth).” This has been the perception many have obtained from

this verse.

The word “Aram” has been understood by most people as virtuosity. The great saint

Ouvaiyar has also asked people to ‘wish to be virtue (Aram)’.

“Aram seyya virumbu”

Consider an example of a rich man who abides by the rule and is noble to all people and

donates his wealth. He might become a penniless person over the period of time. Hence

the correct explanation would be that the word ‘Aram’ here means ‘Thavam’ (is an act,

which makes one, endure tremendous difficulties to promote one’s spiritual growth).

Here, Thiruvalluvar and Ouvaiyar both mean Thavam and not virtue. This spiritual

endurance can only help one cross the sea of birth. The explanation of the sea of birth can

be hastened by the song by Manickavasagar,

“Grass was I, shrub was I, worm, tree,

Full many a kind of beast, bird, snake,

Stone, man, and demon. 'Midst Thy hosts I served.

The form of mighty Asuras, ascetics, Gods I bore.

Within these immobile and mobile forms of life,

In every species born, weary I've grown, great Lord”

(Describes the evolution of the soul across many births and the weariness in the search

for the One’s grace)

The first four chapters of Thirukkural are together called “Payiram”. The four of them are

1. The Praise of God

2. The Excellence of Rain

3. The Greatness of Ascetics

4. Assertion of the Strength of ‘Aram’ - Virtue

Again here the fourth chapter is about the assertion of the strength of “Thavam”. This

meaning to the word ‘Aram’ would cause many people to go bewildered.


22

Kural-9 nfhëš bgh¿æ‹ Fzäynt v©Fz¤jh‹ jhis tz§fh¤ jiy Before His foot, 'the Eight-fold Excellence,' with unbent head,

Who stands, like palsied sense, is to all living functions dead.

The head that worships not the feet of Him who is possessed of eight attributes, is as

useless as a sense without the power of sensation. “Kolil poriyin gunamilave engunathaan

Thaalai vanangaa thalai”

What will be the situation if the five senses of skin, mouth, eyes, nose and ears are

present but cannot be used? Same will be the case with spirituality and the principles of

Aram (thavam), if one is not in association with a ParamaGnana Guru who is capable of

bringing them into practice.

The song by Manickavasagar,

To Him, Who hath nor name, nor form,

A thousand sacred names SING WE, AND BEAT TELLENAM!

has to be kept in mind along with the song by Appar,

“oppudayanallan oru vanallan

or ooranallan uvamayillan

appadiyan avvuruvan avvanathan

avan arullae

kannaga kaanbathallal

eppadiyan ivvuruvan

ivannathan ivaniraivan

enrezhuthi kattonaathe”

‘Do not give a form, and color and draw him, who is incomparable, who is not just one,

who is not from one place, who has nothing to simulate, just because he has given you

the eyes to see the things like that, of a form and of a color.’

If that’s the case why were “eight attributes” given to him. This makes us think a little

more, they are,

1. Self control – the one who controls his senses and his mind.

2. Cleanliness – the purity in Mind, Words and Body.

3. Natural awareness – the knowledge which operates in confluence with Nature.

4. Know all – the perception of the true sense (the vision inside).

5. Away from affection – the loss of attachment to physical and mental matter.

6. High Grace – the extreme awareness (without winking the eye).

7. Endless Capability – Knowing all crafts.

8. Peripheral Happiness – Endless Bliss.

These are the eight characters a Guru should possess to make one (disciple) swim in the

sea of Bliss. The Disciple who learns it should also get the same characters. Only when


23

these eight characters are achieved can one (disciple) reach the Super Natural state of

Samadhi (No birth).


24

Kural-10 Ãwé¥ bgU§flš ÚªJt® Úªjh® Ïiwt‹ monruh jh®. They swim the sea of births, the 'Monarch's' foot who gain;

None others reach the shore of being's mighty main.

None can swim the great sea of births but those who are united to the feet of God.

“Piravi perungadal neenthuvar neenthaar

Iraivan adi saeraathaar”

If one does not get the chance of knowing and uniting along with God (at cosmic level)

then the chain of births will keep elongating. They will not be able to swim across the sea

of births.

People involved in domestic life will have to pass through the cycle of death and birth at

any cost (good or bad deeds). This can be clearly understood from the song written in

“Nishtanubhuti Saaram” a spiritual text.

“Bhutthikol sariyai kiriya yoga saadhanayai

Purinthidu bavargal evvulagil

Ethanai kalam iruppinum meendum

Erappodu pirappinai adaivar

Sathiyama arithi nee”

‘Keep in mind, the people who practice Sariya, Kriya and Yoga however long it may be

you will reach death and birth again. This is absolute truth.’

The song from “Kaivalya Navaneetham” says,

“Onrukel magane pumaan muyarchi

Yaal uraithu maanudarkku eesan

Nanru seyyave kattiya noolvazhi

Nadanthu nallavar pinnae

Sendru thuttuvadhanai vittu vivegi

Yai senittha mayayai thalli

Nindru gnanathai adainthavar

Pavangalpom nichayam ithu thane”

‘Oh! my son! Listen to me. Eswaran (Lord Shiva) has given Vedhas to people for them to

perceive the eternal bliss. The one who desires to attain Moksha or Samadhi, tries to and

acts according to the vedhas, associates with the holy saints, destroys the feculent scent of

the sex and anger, gains Gnana (knowledge) and attains Samadhi, will cross the river of

birth. This is the truth.’

Hence, to get rid of this birth, the Gnana Guru with his holy hand touches and raises, the

sparkling and rising fire present in the Muladhara. The person who raises this fire to the

head can only reach the state of Samadhi. Search for such a Guru and reach them. When

they tap the spot which has to be tapped, the door which has to open will open and the

path will be revealed.


25

th‹Áw¥ò th‹Áw¥ò th‹Áw¥ò th‹Áw¥ò ---- The Excellence of Rain Kural-11 thå‹ Wyf« tH§» tUjyhš jhdäœj« v‹Wzu‰ gh‰W The world its course maintains through life that rain unfailing gives;

Thus rain is known the true ambrosial food of all that lives.

By the continuance of rain the world is preserved in existence; it is therefore worthy

to be called ambrosia.

“Vaaninru ulagam vazhangi varuvathaal

Thaan amizhtham enrunaarpaatru”

The rain is required for the world to flourish and hence is called Ambrosia (“amizhdham”

or “amruth”).

The word “Amizhdham” also means an elixir which cures all diseases. It has been said by

many principled saints that the Rain is an important factor required for the prosperity of

this world. This is reflected in the opening prayer song of the “Silappathigaram”, a Tamil

epic written by “Ilangovadigal”,

“Thingalai potruthum! Thingalai potruthum!

Nyayiru potruthum! Nyayiru potruthum!

Mamazhai potruthum! Mamazhai potruthum!”

‘Hail the Moon! Hail the Sun! Hail the Rain!’

The same is the case with Thirukural; here the second chapter after “The Praise of God”

is “The Excellence of Rain”. This clearly makes us feel the importance we have to give

to rain.

The rain protects all living creatures from those with one sense to the creatures with six

senses (human).

“Pullum maranum or arivinave

Nandhum muralum eer arivinave

Sidhalum erumbum moo arivinave

Vandum thumbiyum nangu arivinave

Maavum maakkalum I arivinave

Makkal thaame aaru arivuyire”

‘Grass and trees have one sense, fishes and shelled creatures have two senses, ants and

termites have three senses, bees and dragon flies have four senses, cows and the other

animals have five senses and only people are six sensed creatures’ says “Tholkappiyam”.

All these creatures require rain for their existence. Hence, it is befitting that we call rain

as “Amizhdham” (amruth).


26

Kural-12 J¥gh®¡F¤ J¥gha J¥gh¡»¤ J¥gh®¡F¤ J¥gha öc kiH The rain makes pleasant food for eaters rise;

As food itself, thirst-quenching draught supplies.

Rain produces good food, and is itself food.

“Thuppaarkku thuppaaya thuppaki thupparkku

Thuppaya thuuvu mazhai”

The rain is required to produce the food products necessary for everyone. At the same

time, this rain also happens to be a part of the food (water) we intake. How can we show

our gratitude to this rain which has done such a great rare sacrifice?

We can see that in this verse, Thiruvalluvar has used the word “Thuppu” (meaning spit)

in five places. The word “Thuppu” is also used to refer to the words that are being

expelled from the mouth swiftly. When the clouds spits in such a way, then it transforms

into the rain and protects all creatures (one sensed to six sensed). When humans are left

with no food to eat then the rain itself can be the food and make him sustain life for some

more days.

The word “Unavu” (meaning food) comes from the verb “Unnuthal” (meaning to eat).

The food (rice) is prepared in a pot. The rice eats the water; the fire of the stove converts

the rice from raw to baked’ rice. We eat the food; our organs eat the juice or essence from

the food. It is clear that one forms the food (or source) for the development of the other.

The exceptional quality of this rain is to form the source of food for all creatures.


27

Ú¤jh® bgUik Ú¤jh® bgUik Ú¤jh® bgUik Ú¤jh® bgUik ---- The Greatness of Ascetics

Kural-21 xG¡f¤J Ú¤jh® bgUik éG¥g¤J nt©L« gDtš JâÎ

The settled rule of every code requires, as highest good,

Their greatness who, renouncing all, true to their rule have stood.

The end and aim of all treatise is to extol beyond all other excellence, the greatness

of those who, while abiding in the rule of conduct peculiar to their state, have

abandoned all desire.

“Ozhukkathu neethaar perumai vizhuppathu

Vendum panuval thunivu”

The greatness of the one who abides by the code of conduct and rids himself of all

attachments will enter the texts of great people, with their desire and with high honors.

Explanation of the greatness of saints who have detached themselves is the purpose of

this chapter. “Detachment” should not be confused as getting rid of the wife, children,

everyone and going to the forest for solitude. The detachment here means to remain a

householder, but to loose the attachment physically and mentally (attachment with

detachment), like the drop of water over a leaf of lotus (the drop of water over the lotus

leaf will not wet the leaf but still stay on top of it), untied with this world.

The one, who controls his heart when still remaining in the family, is the true Ascetic. To

stay in solitude, but being unable to remove the monkey like mind screen, which has

covered it, and remaining in the same state without improvement does not make an

Ascetic.

In today’s world, it is possible to find Ascetics who act not in association to virtue. How

can these people be even called as Ascetics?

The saint who made his body as the wick and destroyed himself (Ego) with the fire of

“Gnana” is the “Great Rajarishi Vishwamithrar”. The words that came out of his mouth,

called the “Gayathri Mantra”, are recited both by mouth and in mind by many people.

“The one who understands this world is a ‘Gnani’, the one who denounces this world

cannot be a ‘Gnani’” is the understanding of all Great people. The greatness of these

Gnanis can be seen in the way they have been praised in the texts.


28

Kural-22 Jwªjh® bgUik Jiz¡T¿‹ ita¤J Ïwªjhiu v©â¡bfh© l‰W. As counting those that from the earth have passed away,

'Tis vain attempt the might of holy men to say.

To describe the measure of the greatness of those who have forsaken the two-fold

desires, is like counting the dead.

“Thuranthaar perumai thunaikkoorin vaiyathu

Iranthaarai enni kondatru”

It is possible to even count the lives that lived and passed away, but is it possible to count

or measure the greatness of the great souls who have detached themselves from physical

and mental matter? No, not possible.

The Gnana Guru is the one who is capable of relieving lives from death and births. The

spiritual service they render is enormous. It can be clearly understood when we research

the actions and thoughts of the people who are involved in an ordinary domestic life.

What would be the thoughts of a rich man in a village? He would think that as long as the

others in the village are poorer he would get respect. On the other hand, a Gnana Guru

would like all his disciples to attain the same extreme bliss that he has enjoyed.

“The height of donation to any human would be to donate ‘Bhrama Gnana’. When the

‘Jeevathma’ (human) is prepared and is capable of receiving it then the ‘Paramathma’

gives it with happiness”

Yes, what must be the magnitude of his magnanimity? What more can we do to those

great souls who are capable of performing such marvels apart from praising and saluting

them.


29

Kural-23 ÏUik tifbjçª Ô©lw« ó©lh® bgUik Ãw§»‰ WyF. Their greatness earth transcends, who, way of both worlds weighed,

In this world take their stand, in virtue's robe arrayed.

The greatness of those who have discovered the properties of both states of being,

and renounced the world, shines forth on earth (beyond all others).

“Irumai vagai therinthu eendaram poondaar

Perumai pirangitru ulagu”

The Greatness, of those who have researched, about the differences in life here and

hereafter, about the differences of good and bad deeds, feared the consequences of rebirth

and followed the path of “Thavam”, cannot be compared to anything else.

The people who are not such ascetics have to ultimately die and be reborn regardless of

the good deeds they do. This can be seen in many examples. Can one forget the gory end

faced by the Great Gandhi? Can one forget Martin Luther King who fought for the

liberation of colored people?

Lord Jesus also says,

“But the subjects of the kingdom will be thrown outside, into the darkness, where there

will be weeping and gnashing of teeth”

The principle of Hindu philosophy, that the sins are compensated with births (rebirth),

also demonstrates the same. The good people when born, undergo the troubles in life,

search for the state of not being born again, perform ‘Thavam’ and attain ‘Samadhi’. The

people who do undesirable deeds, needless to say, will definitely be born again.

Thiruvalluvar has told this in his own flair as “Eendu Aram poondar” (were born and

wore the clothes of ‘Aram’).


30

Kural-24 cubd‹Dª njh£oah‹ XiuªJ« fh¥gh‹ tubd‹D« it¥Ã‰nfh® é¤J. He, who with firmness, curb the five restrains,

Is seed for soil of yonder happy plains.

He who guides his five senses by the hook of wisdom will be a seed in the world of

heaven.

“Uranennum thowttiyan orainthum kaappaan

Varanennum vaippirkkor vithu”

The one who fears that it is definite and masters the five elephants of senses preventing

them to lead astray is the one who will be the seed in the land of Asceticism.

The number of people, who take a deviated path led by their senses, and turmoil in

sadness as a result of it, is high. The words of ‘Ouvaiyar’ should be kept in mind,

“Manam pona pokkil poga vendaam”

‘Don’t go the way the mind goes’

Even the saints know that the mind cannot be controlled easily. ‘Vallalar Swamigal’ also

scolds his mind,

“Manamennum peikkurangu madapayale nee thaan matravar pol enai ninaithu maruttathe

kandaai”

‘Oh evil monkey called mind, you don’t threaten me like how you do others’

The mind has to be controlled with great difficulty and many practices like how an

elephant is controlled with a pole by the mahout. Elephants are gigantic creatures who

threaten men just by their appearance. Their power is not comparable to men, but the

mahout controls the elephant with great difficulty in his own knack. It is just a daydream

to think of controlling such a mind, with eatables, reciting mantras, or by prayer.

‘Thiruvalluvar’ has compared the five senses with the elephants and says that it has to be

controlled by strong will and perseverance. ‘Thirumoolar’ in his ‘Thirumanthiram’ says,

“Paarppaan agathil paarpasu iinthundu

Maeipparum Indri verithu thirivana

Maeipparum undaal veriyum adanginaal

Paarpaan pasu iinthum paalai soriyume”

‘There are five cows inside a person, the five of them which move astray with arrogance

without a caretaker, when there is a caretaker and when the arrogance is controlled then

the cows start pouring abundant quantities of milk.’

Here the senses have been compared to the wild cows which cannot be milked easily. The

comparisons are different but the opinion is the same. The person who is capable of

controlling the five senses is the guru. Let us follow him and gain the skill to control the

five senses.


31

Kural-25 Iªjé¤jh‹ M‰wš mfšéR«ò sh®nfhkh‹ ÏªÂund rhY§ fç. Their might who have destroyed 'the five', shall soothly tell

Indra, the lord of those in heaven's wide realms that dwell.

Indra, the king of the inhabitants of the spacious heaven, is himself, a sufficient

proof of the strength of him who has subdued his five senses.

“aiynthavithaan aatral agalvisumbulor komaan

Indirane saalung ari”

The King Indra stands as an example of the person who is off course and cannot control

his five senses. The example of a person who can control the desires aroused by the five

senses can be perceived with a little thought.

People who know the mythological tales would readily recount that Indra is the King of

heaven. We also know from the tales that the same king had to undergo tribulations

caused by the saint “Gauthama Muni”. The elaboration of this fact will be perpetual;

hence, we shall stop with this.

The greatness of those who can control their senses can be also seen in countless cases.

Let’s see one for example. When Swami Vivekananda was in America some people tried

to test him in a strange manner. They sent a couple of naked erotic dancers to the room in

which he was staying and watched what he did from a peep hole. Swami Vivekananda to

their dismay was not affected by the appearance of the two girls. On the contrary, Swami

said “Oh come on my child, take your seat in my thigh”. The men, who did not stop with

this, thought that Swami Vivekananda may not be fertile and put him to medical test. The

doctors gave a report that Swami had the energy of seven horsepowers (1 horsepower =

745.6 watts).

If the king of heaven, Indra, itself cannot control his senses, then the greatness of the

Saints who can do the same should be comprehended.


32

Kural-26 bra‰fça brŒth® bgça® Á¿a® bra‰fça brŒfyh jh®. Things hard in the doing will great men do;

Things hard in the doing the mean eschew.

The great will do those things which is difficult to be done; but the mean cannot do

them.

“Seyarkariya seivaar periyar siriyar

Seyarkariya seigalaa thaar”

Those who accomplish great deeds which give pride are called “Periyor” (men with high

honor) in this world. Those who do deeds which bring shame are called “Siriyor” (men

with disgrace) by all other men.

The noble ones who do not follow the directions of their senses are capable of doing

extraordinary acts and hence get the rank of being called “Periyor” or the Men of High

Honor.

“Saadhi erandozhiya verillai, saatrungaal

Needhi vazhuvaa nerimuraiyin maethiniyil

Ittaar periyar idaathaar izhikulathor

Pattangil ulla padi” - Ouvaiyar.

The song of Ouvaiyar, delineating the two ‘saadhis’ or ‘jaathis’ (caste), may arouse a

doubt that we are about to discuss the caste system. It is also not needed to consider it as

the male and the female ‘jaathi’ or divisions. In this song the words are “Ittaar periyar”

(Ittaar – meaning people who place or situate) and “Idaathaar izhikulathor” (Idaathaar -

people who do not place or situate). ‘Ittaar’ are called ‘Periyar’ or Men of High Honor,

and ‘Idaathaar’ are called ‘izhikulathor’ (people who belong to a disgraceful community).

The most important question here is what is to be placed or situated? ‘Ittaar’ here refers

to those who have received the ‘theetkai’ (meaning hand of fire) or ‘diksha’ from the

‘Gnana Guru’. The ‘Gnana Guru’ initiates the disciples by placing his hand (or finger) of

fire and makes the disciples realize the situation of the tremendous energy. These people

are the ones who join the community of spiritual souls. They are the ones capable of

breaking the chain of births. The disciples who get the ‘theetkai’ or ‘diksha’ are the ones

who can attain ‘Mukti’ or ‘Samadhi’ and hence are the ones worthy of being called as

‘Periyor’ or the Men of High Honor. The rest of the human beings cannot get the bliss of

Samadhi and are considered ‘Siriyor’ and have to embrace the disgrace of death.

This kind of interpretation to this verse must be the perfect one since this verse comes in

the chapter of “The Greatness of Ascetics”. The ascetics who are capable of doing

extraordinary acts are the ones who must be referred to as ‘Periyor’.


33

Kural-27 Ritbahë Cnwhir eh‰wbk‹ iwªÂ‹ tifbjçth‹ f£nl cyF. Taste, light, touch, sound, and smell: who knows the way

Of all the five,- the world submissive owns his sway.

The world is within the knowledge of him who knows the properties of taste, sight,

touch, hearing and smell.

“Suvaiyoli oorosai natramen drainthin

Vagai therivaan katte ulagu”

The one who is capable of separating and uniting the five senses of the body (taste, light,

touch, sound and smell) can oversee the operation of this world.

The great “Siddhars” who wrote the ‘vedhantas’ (philosophies) have given the five

elements of nature (earth, water, fire, wind, and sky) to be the explanation of god (at

cosmic level) and have also clearly explained the events and the circular movements of

this universe.

The creators of the ‘vedhantas’ have researched about the mind which, is unperceivable

and indescribable in form, speed, time and distance. They have given us their

understanding and knowledge about this mind, and also the mystical internal exercises

and practices in compliance to that understanding. They have illustrated the intact sky

(element) as the subtle psychic thing in this obese body and have precisely explained the

functioning of life.

The ‘Gnani’ is the one who knows the world. The world is made of the five elements

which gives the five sensations in man. The one who knows the senses of life only have

the capacity to bring it to unison and consolidate it; others cannot.

The words of ‘Ramana Maharishi’,



The ones who consolidate the life in one place can only control the mind and take it to the

stable state. This world will operate under the eyes of those people only.


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Kural-28 ãiwbkhê khªj® bgUik ãy¤J kiwbkhê fh£o éL«. The might of men whose word is never vain,

The 'secret word' shall to the earth proclaim.

The hidden words of the men whose words are full of effect, will shew their

greatness to the world.

“Niraimozhi maanthar perumai nilathu

Maraimozhi kaati vidum”

The everlasting greatness, of the saints who have the Holy Spirit (kundalini) in them, can

be clearly understood from the words of knowledge which come from them. The

greatness of these praised souls can be felt even in the absence of an acquaintance with

them. The adage which they speak will itself demonstrate their capacity and character.

Just one adage of ‘Ramana Maharishi’ demonstrates the true quality of the saint himself.



“Angamathil muthan muthala yuthitha porulenge

Appuramu maaruyirinilaitha thalamenge

Angamathi lithanai yelamoridatthil paesum

Annavare jagathguru vendrariyalame”

- “Meivazhi Aandavar”

‘Where is the first thing which originated this body? Where is it located in a six sensed

(human) life? In this body the one who is capable of talking with all the six senses at the

same time is called a ‘Jagath Guru’”.

From this excellent song we can definitely say that “Meivazhi Aandavar” is a ‘Gnani’.

All those who live in this world are a gift given by women. I always have affection for

them. Let’s see what the female ‘Gnani’ ‘Ouvaiyar’ says,

“Muladharatthin moondezhu kanalai

Kaalal ezhuppum karutharivitthu”

‘The knowledge of raising the fire, which can be ignited and raised, present in the

Muladhara …..’

This illustrates the greatness of the saint ‘Ouvaiyar’.

The words from the bible,

“For this reason I remind you to fan into flame the gift of God, which is in you through

the laying on of my hands.” - 2 Timothy 1: 6

shows us the greatness of Lord Jesus. We can keep writing more of such relevant

examples. Let’s stop now.


35

Kural-29 Fzbk‹D§ F‹nw¿ ã‹wh® btFë fznkÍ§ fh¤jš mçJ. The wrath 'tis hard e'en for an instant to endure,

Of those who virtue's hill have scaled, and stand secure.

The anger of those who have ascended the mountain of goodness, though it continue

but for a moment, cannot be resisted.

“Gunamenum kundaeri nindraar veguli

Kanameyum kaathal arithu”

The anger of the ascetics, who are the mountains of virtue and possess renounced

awareness, lasts less than a second in their mind.

The ascetics who possess the true awareness always have noble intentions. When ascetics

are being treated with wrong words or when they are hurt physically by others, they

consider it as the nature of normal people and forgive and forget them.

“Kalladipadume vongi kathidu maramo pinnum

Kalladi yinuk kaayanji kaippathu kunrathe pol

Pullargal theemai kanji perinba thavathor seigai

Thollaiyendraiyaraar anjaar thonmarai maelorullam”

‘Like the trees which do not stop producing fruits because they are the ones which are

more hit with stones, the saints troubled by people do not get tired or become afraid of it.’

Lord Jesus, who forgave the men who tortured him in his last days, said that they are

doing these acts out of ignorance.

Once there was a river which started to flood. The plants which were washed away by

water started floating. There was a scorpion on top of the plant which was floating in

water. A saint, who saw this, thought that the scorpion might die if it drops into water,

took the scorpion and brought it to the banks of the river. The scorpion, which he saved,

stung him. The saint who suffered from pain dropped the scorpion back on a plant. He

again tried to save it and the scorpion again did its action. The layman who saw that from

near asked the saint why he had to do this unnecessary work when he knew that the

scorpion stings. The saint replied “to sting is its nature and to save is my nature”. This is

the nature of those mountains of virtue.


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Kural-30 mªjz® v‹ngh® mwnth®k‰ bw›Îæ®¡F« brªj©ik ó©blhGf yh‹. Towards all that breathe, with seemly graciousness adorned they live;

And thus to virtue's sons the name of 'Anthanar' men give,

The virtuous are truly called Anthanar; because in their conduct towards all

creatures they are clothed in kindness.

“Anthanar enbor aravor matra evvuyirkkum

Senthanmai poondozhugal laan”

Anyone who shows the grace (‘Aravor’) with true love towards all living creatures has

the status to be called “Anthanar” (Ascetic).

Definition of ‘Aravor’ (people who do ‘Aram’) has been discussed in this chapter hence

can be considered as those who have the power of practicing ‘Thavam’. They have the

capacity to mould anyone they want to, just by their thought. Valluvar has said that

‘Anthanar’ (Ascetics) are ‘Aravor’; this is absolutely right. ‘Anthanar’ does not denote a

class of people. Valluvar who speaks with authority,

“Pirapokkum ella uyirkkum”

‘All creatures which are born’ has also said with clarity that,

“Maelirunthum maelallaar maelallar keezhilirunthum

Keezhallaar keezhal lavar”

‘The one who has the high standard of living but do not have the high morals are not

really high and those who are not involved in acts of ill manners however low their

standard of living is, are considered with high respect’.

We can know from these kinds of thoughts that His mind would be always trying to make

this world prosper. It would be trying to bring to light even the last person in this world.

Like a huge tree giving shade to everyone at its own expense of standing in sun, the saints

like Valluvar act as the ones who take away the sorrow from others and give peace.

“kadum sinatha kolkalirum

Kadhzh pariya kalimavum

Nedum kodiya nimirntherum

Nenjudiya pugalmaravarum ena

Nangudan mandathu aaiyinum – manda

Araneri muthatre arasin kottram”

- Maruthan ilanaaganaar

‘The angry elephant, the courageous lions, gigantic chariots and the courageous warriors

are not enough to hold the kingdom without fall. The presence of an Ascetic who knows

the principles of ‘Aram’ is the most important thing to run a government successfully.’

Thus it is clear that the presence of the ascetics is of great importance even in running a

successful government. The government which is the body that takes care of all its

subjects.


37

mw‹ tèÍW¤jš mw‹ tèÍW¤jš mw‹ tèÍW¤jš mw‹ tèÍW¤jš ---- Assertion of the Strength of Thavam Kural-31 Áw¥ÕD« brštK« <.D« mw¤Â}c§F M¡f« vtndh cæ®¡F

It yields distinction, yields prosperity; what gain

Greater than virtue can a living man obtain?

Virtue will confer heaven and wealth; what greater source of happiness can man

possess ?

“Sirappeenum selamum eenum aratheenoongu

Akkam evano uyirkku”

“Sirappeenum selvamum eenum arathinoongu

Aakam evano uyirkku”

The best of all achievements in this world is the achievement of a state in which there is

no death or rebirth. Why does ‘Thiruvalluvar’ call it as “Sirappeenum” (‘sirappu’

meaning – greatness, eenum meaning – donate or give) and “selvam eenum” (selvam

meaning wealth, here he refers to the wealth of asceticism). “aakam evano uyirkku”

meaning the noble education that helps the living beings to prosper and hence considers it

to be the greatest achievement.

The reason why the state of no death or birth is the best state of all is because whether

one does good or bad deeds he has to undergo the chain of births and has to reap the

effects of his own actions. The great souls who possess the Holy Spirit in them are the

ones who can achieve the Supernatural state and also can show the path to their disciples

to reach that state. That’s the reason why ‘Thiruvalluvar’ calls it ‘sirappeenum’.

The best way for this world to prosper is to go along the path of Ascetic (Aram) and

that’s why he says “arathinoongu aakam evano uyirkku”. To get occupied in the act of

being an Ascetic is the best occupation.

The greatness of those souls is infinite and this explanation can go forever. When we start

researching to find the Samadhi temples of great souls, like Agathiyar, Thirumoolar,

Bogar, Edaikaadar, and many more, we can gradually understand their greatness. Their

greatness will last as long as this world exists.


38

Kural-32 mw¤Â}c§ fh¡fK« Ïšiy mjid kw¤jè‹ C§»šiy nfL

No greater gain than virtue aught can cause;

No greater loss than life oblivious of her laws.

There can be no greater source of good than (the practice of) virtue; there can be no

greater source of evil than the forgetfulness of it.

“Arathinoon kaakamum illai athanai

Marathalin oongillai kaedu”

There is no better act than performing ‘Thavam’ and the worst of all evil deeds is the act

of falling into the pit of the distracting mind and forgetting to perform ‘Thavam’.

We can see many people who had saved tons of wealth but stand without anything in the

end. We can readily find people who lived in palaces but ended up to live in small huts

over the period of time. The great who travel along the path of ‘Aram’ achieve the

Supernatural state, become everlasting and give all that is asked for by those who

worship them, open their hearts to them and completely surrender under their feet. Those

who can enjoy the grace of these great souls can get more and more of it. This can be

understood by those who have felt it.

“Whoever has will be given more, and he will have an abundance. Whoever does not

have, even what he has will be taken from him.” - Matthew 13:12

The bible is also in acceptance of the same philosophy. The troubles faced by those who

do not follow the path of ‘Aram’ are countless. The good and the bad both have to face

the troubles and that is what ‘Thiruvalluvar’ calls as the ‘kaedu’, evil, that they face.


39

Kural-33 xšY« tifahd mwéid Xthnj bršY«thŒ všyhŠ braš. To finish virtue's work with ceaseless effort strive,

What way thou may'st, where'er thou see'st the work may thrive.

As much as possible, in every way, incessantly practise virtue.

“Ollum vagayana aravinai ovaathe

Sellumvaai ellam seyal”

In every act, in every place and in every state, all that is done should be along the path of

‘Aram’.

The Ascetic who stays in family life and still practices ‘Aram’, should do all that is done

(according to the capacity of mind, words, or physical work), with good will and good

actions.

The ‘Gnanis’ who practice the asceticism should practice, the exercises (internal),

according to their physical capacities. There is a chance of getting into various kinds of

troubles when one does unnecessary practices. Isn’t it? That’s the reason why the Saints

with Holy Spirit have said that, one should learn to do the practices that are acceptable to

their physical capacities.

The ‘Gnani’ who continues in his family life can recognize the other Great saints, invite

them to their houses and show their hospitality with food and comfort.

When one gets the blessings or wishes from the great saints, stay in the family life and

continue the practice of ‘Thavam’, then he or she gathers ‘Punya’ (In the Hindu theory of

Karma, Punya is merit that accumulates as a result of good deeds, acts or thoughts and

that carries over to later in life or to a person's next birth.). The wishes and the blessings

of the great saints, who reside inside and outside their own body, are of great importance

in every ones life. Hence, it is said that one gathers more ‘Punya’ if one can show

hospitality to these great souls in any way or form according to their own capabilities.


40

Kural-34 kd¤J¡f© khÁy‹ Mjš mid¤jw‹ MFy Úu Ãw

Spotless be thou in mind! This only merits virtue's name;

All else, mere pomp of idle sound, no real worth can claim.

Let him who does virtuous deeds be of spotless mind; to that extent is virtue; all else

is vain show.

“Manathukan maasilan aathal anaitharan

Aagula neera pira”

One should stand as a pure (not guilty) person in the eyes of the great souls who practice

‘Thavam’. That is the true act of ‘Aram’. Any other form of action may not be considered

as an act of ‘Aram’, rather considered as an act of exaggeration.

Only when ones ‘Manam’ (meaning – mind) is pure can ones ‘Ullam’ (meaning –

thoughts) be ‘Thooimai’ (meaning – pure). This may be the reason why it was called

‘Unmai’ (meaning – Truth). Only when ones thoughts are pure the words that come out

of the ‘Vaai’ (meaning – mouth) are pure. There will not be any word of slander. This

may be the reason why it was called ‘Vaaimai’ (meaning – Truth). Only when the truth is

undertaken the acts we do can be pure. The actions that are done with the ‘Mei’ (meaning

– Body) should also be pure. This may be the reason why it was called ‘Meimai’

(meaning – Truth). Now we understand the reason for having so many words (‘Unmai’,

‘Vaaimai’, ‘Meimai’) for the same meaning Truth.

“Ullathal thooimai peru,

Vaayin mozhiyil thooimai peru,

Meiyaal seiyyum seyalal thooimai peru”

‘Become pure in your mind, become pure in the words of your mouth, become pure in the

actions of your body’

When these triads of purity are attained the actions are called actions of ‘Aram’. Any

other kind of act cannot be considered as an act of ‘Aram’. This is what “Thiruvalluvar”

has said in such a style.


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Kural-35 mG¡fh wthbtFë Ï‹dh¢brhš eh‹F« ÏG¡fh Ïa‹w jw«. 'Tis virtue when, his footsteps sliding not through envy, wrath,

Lust, evil speech-these four, man onwards moves in ordered path.

That conduct is virtue which is free from these four things, viz, malice, desire, anger

and bitter speech

“Azhukkaara vaaveguli innasol naangum

Izhukka iyanra tharam”

Do the characters of jealousy about others achievements, desire in actions of gratification,

anger arising from incapability and the words of slander which arise from the rest, appear

acceptable to the path of ‘Aram’? It will not; isn’t it? That’s the reason why these four

characters are called as ‘Izhukku’, meaning disgrace by “Thiruvalluvar”.

The actions without filth in the mind, words and body are only called as the path of

‘Aram’ acceptable to Ascetics.

“Azhukkaaru aagathenbar”

‘The wrong path is not for good’

(azhukku meaning dirt, also means feces, aaru meaning river, also means path, aagathu

meaning not good)

When the dirty path forms in the mind, it rouses the desire for other’s and spoils others

name and fame. If the desire is not quenched, the mind gets the tendency to boil with

anger. When the actions are done with anger in mind,

“Ariyathavam mei kobathaal azhinthu pogum”

‘Noble ‘Thavam’ gets destroyed when there is anger in the body’

The heat in the mind causes the mouth to push out the words of slander and also pushes

us down. The adage in villages says,

“Pallakku eruvathum naavinaale, palludaivathum naavinaale”

‘To get on top of Palanquin is because of the tongue, to get the tooth broken is also

because of the tongue’.

Hence one should take care of the words from the mouth and should prevent the words of

slander. “Thiruvalluvar” has told us this truth that these four characters are not acceptable

for those who follow the path of ‘Thavam’ a long time ago.


42

Kural-36 m‹w¿th« v‹dh jwŠbrŒf k‰wJ bgh‹W§fhš bgh‹wh¤ Jiz. Do deeds of virtue now. Say not, 'To-morrow we'll be wise';

Thus, when thou diest, shalt thou find a help that never dies.

Defer not virtue to another day; receive her now; and at the dying hour she will be

your undying friend.

“Anrarivaam enna tharamseiga matrathu

Ponrungaal ponraa thunai”

The acts along the path of ‘Aram’ have to be done in the present, when we live in this

body, without procrastination. If we do this, then the state of separation of the body and

the soul (death) can be prevented and can unite them together (Samadhi) and attain the

state of no rebirth.

“Remember Your Creator While Young”

- Bible.

What is the meaning of this? Only when we are young we have the capacity to create

another life. When we think of this, we should think of our creator, the God. If one does

not think about his creating capacity “Life Force” (Jeeva sakthi, referring to kundalini) in

his youth and goes along the way of his senses and is in a state of

“Kandathe kaatchi, kondathe kolam”

‘What we see is the sight, how we are is the appearance”

then the life force will be wasted. There is no gain in thinking about it after loosing all the

‘Life Force (sperms)’ we had. The words of Sidhars,

“Aadhiyendra vindhuvukku azhivu vanthaal

Haranaalum hariyaalum mudiyathappa”

‘When there is destruction of sperms which forms the beginning, just calling Hari (Lord

Vishnu) and Haran (Lord Shiva) cannot do anything” also means the same.

The ladder which helps to climb on to the higher path of ‘Thavam’ is this ‘Life Force’,

has been the words of many saints form then till today. This life force is the one which

has been given so many terms and names and have been kept as the hidden truth in all the

great spiritual texts, ‘Vedas’. All the Vedas have been written with this as the central

principle. The ones who possess profound and clear knowledge can only accept this truth.

Before the time is over let’s supercede the lord of death and live the glorious life forever.


43

Kural-37 mw¤jh ¿Jbtd nt©lh Áéif bghW¤jhndh ^®ªjh‹ Ïil. Needs not in words to dwell on virtue's fruits: compare

The man in litter borne with them that toiling bear!

The fruit of virtue need not be described in books; it may be inferred from seeing

the bearer of a palanquin and the rider therein.

“Arathaar ithuvena vendaa sivigai

Poruthaano doornthaan idai”

The Holy Souls who perform ‘Thavam’ are like those who travel in a palanquin. They

take the bumps (Happiness and Sorrow) in the road of life lightly and continue their

travel. The souls who deviate from the path of ‘Thavam’ and choose the other wrong

paths will be like those who carry the palanquin. They cannot be calm when happy nor do

they have the strength to overcome the sad situation and consider their life itself as a

burden.

The principles left by the saints is the same as what has been told by “Thiruvalluvar”,

“Kaamamaadhigal vanthaalum ganathirpo manathir patraar

Thaamarai ilai thanneer pol sagathodum koodi vaazhvaar

Paamararena kaanbipaar pandithathanmai kaattaar

Oomaru maavaa rulla thuvagaiyan jeevan muthar”

- “Kai Valliya Navaneetham”

Meaning – The ‘Jeevan Mukthar’ who follow the path of ‘Aram’, that is, the ‘Gnani’ who

continue their life in their family, act like the other people involved in domestic life like

an actor. Hence, though they feel the desire, anger, sadness, etc, they forget it in the next

fraction of a second. Unlike the other people involved in domestic life these emotions do

not affect them. They live like the drop of water on the lotus leaf without attachment.

They do not show their scholastic knowledge, instead lead a life like a dumb fool, and get

over with their ‘Prarartha Karma’. The ‘Gnanis’ like this will not like to travel in a

palanquin.

“Sendrathu karuthaar, naalai servathu ninaiyar, kanmun

Ninrathu pusippaar veiyini lavaivin vizhuthu veezhnthu

Ponrina savam vaazhnthalum puthumaiyaavondrum paaraar

Nanru thee thennaar satchi naduvaana jeevan muthar”


Meaning - The ‘Gnanis’ do not consider the past nor do they think about the future. They

consume the fruits of the ‘Praraptha Karma’ in the present. They are not amazed even

when the face of the earth changes or the dead start walking or in the face of the latest

wonder in the world. They don’t even tell if something is good or bad. Like the earth,

they will appear as the witness to everything in the eyes of everyone.


44

Kural-38 ÅœehŸ glhmik e‹wh‰¿‹ m~bjhUt‹ thœehŸ têail¡F« fš. If no day passing idly, good to do each day you toil,

A stone it will be to block the way of future days of moil.

If one allows no day to pass without some good being done, his conduct will be a

stone to block up the passage to other births.

“Veezhnaal padaaamai nandraatrin akthoruvan

Vaazhnaal vazhiyadaikkum kal”

When one does the practice of ‘Thavam’, without interference or pause, succeed and

become proficient in it, then, their practice will act as a gigantic stone which blocks the

path which leads to the chain of births and deaths.

This practice is done to relieve their lives from birth. The ones who have the capacity to

consolidate their soul inside their body can reach the state of not being born. In their final

days, this practice of ‘Thavam’ acts as a stone which blocks the way towards death. That

was the reason why ‘Thiruvalluvar’ has stressed the importance of ‘Assertion of Strength

of Thavam’ in his beautiful creation, “Thirukkural”. He has also told us that this way of

preventing death can be done only by the Saints of high caliber.

This path is called by Saints as,

“Anthagan ezhuthiya ezhuthai azhithezhuthum ezhuthu”

‘The writing that can erase and write what had been written by the Lord of Death’.

‘Anthagan’ is also called as ‘Kootruvan’. ‘Kootruvan’ (Kooru – separate; Kootruvan –

one who can separate) is the Lord who is capable of separating the body from the soul.

Now it is clear that the path of ‘Thavam’ is capable of acting as a stone in the path of

‘Kootruvan’ and prevents us from death. Let’s follow the path of ‘Thavam’ and protect

ourselves from ‘Anthagan’.


45

Kural-39 mw¤jh‹ tUtnj Ï‹gk‰ bwšyh« òw¤j òfG« Ïy. What from virtue floweth, yieldeth dear delight;

All else extern, is void of glory's light.

Only that pleasure which flows from domestic virtue is pleasure; all else is not

pleasure, and it is without praise.

“Arathaan varuvathe inbam matrellam

Puratha pugazhum ila”

The act of performing ‘Thavam’ can only provide true bliss and the freedom from death

to everyone. Any other actions or professions done by human beings end up in sorrow

and do not give fame.

People use Mann (sand or earth), Penn (female), and Ponn (gold) to procure wealth, fame

and to derive happiness. The land or earth can be saved for a very short period of time,

and then it becomes owned by someone else. They may also get a situation where one

cannot derive happiness even by looking at the land they own. The people who believe

that the pleasure derived from sex is the extreme bliss can enjoy it for a short time only.

When the energy is lost they start to hate the pleasure derived from it. The people who

derive pleasure from saving wealth always have a fear if they might loose it. There is a

chance that the wealth might not be lost, but if one looses health then the presence of

great wealth is of no consequence.

When one chooses to take the path of ‘Aram’ then he or she can swim in the sea of

happiness continuously forever. This bliss is not of limited time and that is the reason

why it has been praised, in the past, is praised in the present and will be praised in the

future.

“Kaagam uravu kalanthunna kandeer; akandaakara siva

Yoga menum perinba vellam pongi thathumbipooranamaai

Ekavuruvaai kidaikkuthaiyo inbutrida naam iniyedutha

Thegam vizhumun pusippatharkku saeravaarum jagatheerae”

‘We have seen the crow sharing its food with all its community by calling them; the

overflowing flood of ‘Akandaakaara Shiva Yogam’, eternal bliss, is available in a unified

form. Oh people of this world! To enjoy it, please come, join and shed the body you have

taken in this birth before the time is over.”

The song written by ‘Thayumaanava Swamigal’ has the same meaning as it has been

reflected in the words of the author of ‘Thirukkural’.


46

Kural-40 bra‰ghy njhU« mwnd xUt‰F ca‰ghy njhU« gê

'Virtue' sums the things that should be done;

'Vice' sums the things that man should shun.

That is virtue which each ought to do, and that is vice which each should shun.

“Seyarpaala thorum arane oruvarkku

Uyarpaala thorum pazhi”

The righteous path of ‘Thavam’ can lead you to never-ending bliss. The acts other than

this which lead to wrong direction might push you to shame. Beware!

“Vithagamaaga palakalai payindrum

Mevunar payangalai arinthum

Thathuva muzhuthum kasadara vunarnthum

Thannilai arivathark karithaam

Suthha meignana desigan magizhnthe

Sollaamar sollumor mozhiyaam

Muthirai mona nilayinaa lanri

Muthiyin nilaikidai yathe”

- Nishtaanuboothi Saram

‘Immaterial to the amount of time spent on reading or the number of books we read, is it

possible to learn the education of knowing oneself from anybody else other than the true

‘Gnana Desigan’ (GnanaGuru)?’

The ‘Gnana Guru’ can only take us to the state of not being born and make us cut off the

trouble of birth which is stuck to us. Otherwise it will make us go through the same cycle

of birth and death.

“Ninra nilaiye nilaya vaithaan antha

Nilaithaane niruvikarpa samadhiyumaagi

Enru mazhiyaathe inbavellam

Thekki irukkavenai thodarnthu thodarnthu izhukkumantho

Katrathum kettathum thaane etharkkaga kadapada

Vendru uruttutharko kallaal emmaan

Kutramara kaikaattum karuthai kandu gunam

Kuriyatra inba nittai koodavanro”

- ‘Thayumaanava Swamigal’

‘The one who stands in the same state

The state of ‘Nirvikalpa Samadhi’

Storing the everlasting flood of bliss

Pulls me to follow him closely

The learnt and heard are for what?

Is it to create noise like a rolling stone?

Follow the mind that can show the direction without flaws

To stay in that state of ‘nittai’ or ‘nishtai’ (supernatural state)’

Let’s follow what has been told by ‘Thayumaanava Swamigal’ and eradicate the shame

of birth and enjoy the bliss. Let’s search and reach the “Vaithiyanathar’ (Vai – meaning


47

keep, thee- meaning fire), the men who carry the fire of Kundalini in their hands, who

can rid us of the troubles caused by our sins.


48

Ïšthœ¡if Ïšthœ¡if Ïšthœ¡if Ïšthœ¡if ---- Domestic Life Kural-43 bj‹òy¤jh® bjŒt« éUªbjh¡fš jhbd‹wh§F I«òy¤jh nwh«gš jiy. The manes, God, guests kindred, self, in due degree,

These five to cherish well is chiefest charity.

The chief (duty of the householder) is to preserve the five-fold rule (of conduct)

towards the manes, the Gods, his guests, his relations and himself. “Thenpulathaar theivam virunthokkal thaanendraangu

Iimpulathaar ombal thalai”

The word ‘Thenpulathaar’ should not be confused with a meaning related to the direction

(‘therkku’ – meaning south). The song written by ‘Manickavaasaga Swamigal’,

“Thenpandi naattaane” also similar to this should also not be interpreted as the king of

the ‘Southern Pandiya’ empire. ‘Then’ in these cases refer to something which is old and

complete. ‘Pandai’ here means (pandu meaning treasury) someone who possesses the

treasury. Similarly, ‘Thenpulathaar’ here refers to the saints who have attained ‘Jeevan

Mukti’. They are capable of knowing the mind and its thoughts. When these saints attain

‘Samadhi’, the common men should understand their greatness, serve them and continue

to perform ‘Guru Pooja’ to them. ‘Theivam’ (meaning god) here refers to those saints

who are capable of letting somebody feel the perception of god. Normal men are not

capable of perceiving the truth about life or the truth about god. Only great saints who

know these truths are capable of showing them to normal people.

“Udalilaa uyiraikkaana oruvarum ettaathaale

Udalulon ariya endraal udaleduthu arinthon vendum”

- ‘Meivazhi Andavar’

‘Only a person who has body and knows the life can show it to a person who wants to

know about it’

‘Virunthu’ here does not pertain to relatives. The word ‘Virunthu’ means novel or new.

To recognize the saints (‘Jeevan Muktar’) and to serve them is what is referred to as

‘Virunthu’. When such great saints bless the common man and his family, they gain their

grace and are capable of living a prosperous life. ‘Okkal’ refers to the neighbors. When

the neighbors are less affluent then it is courteous for one to get involved in the good and

bad phases of his or her neighbor’s lives. It is common to find affluent people who are

indifferent about all the other poorer folks. ‘Valluvar’ feels that the men and women

involved in domestic life should not act in such a manner. The final part ‘Thaan’ here

does not refer to oneself, ‘Valluvar’ here refers to the bringing up of ones kids and family

in the most ideal way possible.


49

Kural-50 ita¤JŸ thœth§F thœgt‹ th‹ciwÍ« bjŒt¤JŸ it¡f¥ gL«. Who shares domestic life, by household virtues graced,

Shall, mid the Gods, in heaven who dwell, be placed.

He who on earth has lived in the conjugal state as he should live, will be placed

among the Gods who dwell in heaven.

“Vaiyyathul vaazhvaangu vaazhbavan vaanuraiyum

Theivathul vaikka padum”

There are many ‘Gnanis’ who live with their family and still are capable of following the

path of ‘Thavam’. This has been reflected in this beautiful song written by

‘Thayumaanava Swamigal’s’ head disciple ‘Arulaiyar’.

“Illarathirunthum ithaya madakkiya

Vallavan thane magayogi endron

Thuravarath irunthum soozhmana kurangonraravagai

Yariyaan agnaani endron”

‘The one who stays in the family and yet controls his mind is a Maha Yogi. The one who

cannot control the monkey like mind even when in solitude is an ignorant one’

The fake saints who seclude themselves in solitude but who are unable to control the

‘Mana Kurangu’ (meaning - monkey like mind) are present today and were also there

long time ago. Their identity can be readily understood from their false actions or

hypocrisy.

The saints who stayed in family life and yet were able to perform ‘Thavam’ are many.

For example, ‘Paranjothi Mahan’, ‘Meivazhi Andavar’, ‘Vedhathri Maharishi’ and many

more. These saints who have seen everything in life are capable of abstaining from the

same. These great men who realize the greatness of ‘Jeevan Muktar’, follow the path of

these souls, practice all the exercise required for getting rid of the cycle of death and

birth, flourish in their lives, get the qualities of god and live forever in this world. These

men, who maintain their course of life along the path of ‘Thavam’ even when remaining

in family life, are deserved the praise equivalent to those of those of the gods. This has

been the intention of ‘Thiruvalluvar’ in this verse.


50

thœ¡if¤ Jizey« thœ¡if¤ Jizey« thœ¡if¤ Jizey« thœ¡if¤ Jizey« ---- The Goodness of the Help to Domestic Life Kural-55 bjŒt« bjhHhmŸ bfhGe‰ bwhGbjGthŸ bgŒbad¥ bgŒÍ« kiH. No God adoring, low she bends before her lord;

Then rising, serves: the rain falls instant at her word!

If she, who does not worship God, but who rising worships her husband, say, "let it

rain," it will rain.

“Theivam thozhaal kozhunatrozhu thezhuvaal

Peiyyena peiyyum mazhai”

When the woman who does not worship any gods other than her husband rises and says,

“Let it rain”, it will rain. This has been the explanation given to this verse by all.

Once, when there was no rain, the farmers who depend on rain for their harvest wished

and yearned that they should have rain. Then they remembered the verse written by

‘Thiruvalluvar’ and came to a conclusion that they would ask all the women, in their

village to ask the rain to pour, one after another. The women in the village also listened to

words of their husbands and did the same. The rain never poured even after every married

woman in the village asked the rain to pour. The villagers felt bad that ‘Thiruvalluvar’

was wrong in what he has told. Some men even started having suspicion over their wives.

If this was the case, what would be the thought of ‘Valluvar’?

The explanation of this verse is that, the woman who is pure in body and mind and who

worships her husband is considered as pure as the rain which pours when it is asked for.

Yes, the happiness, people would have if the rain pours immediately as and when it is

asked to, is like the happiness they possess in having a wife who is pure in body and

mind. This is the intention of ‘Thiruvalluvar’.


51

k¡f£ngW k¡f£ngW k¡f£ngW k¡f£ngW - The Obtaining of Sons Kural-62 vGÃw¥ò« Ôait Ô©lh gêÃw§fh¥ g©òil k¡f£ bg¿‹. Who children gain, that none reproach, of virtuous worth,

No evils touch them, through the sev'n-fold maze of birth.

The evils of the seven births shall not touch those who obtain children of a good

disposition, free from vice.

“Ezhupirappum theeyavai theendaa pazhipirangaa

Panbudai makkat perin”

The one who has children without any flaw in character will not have the trouble of evil

for the next seven generations. This has been the interpretation by many people.

‘Ezhu pirappu’ (ezhu – rising, aezhu – seven; pirappu – birth) has been always

misinterpreted as seven lives. ‘Ezhu pirappu’ here refers to the forthcoming birth. The

forthcoming birth is a malady. The good and bad men all have to go through the cycle of

births. Now, the question arises as to who the children with the flawless character are?

The one who starts to have affection towards his ‘Gnana Guru’, clarifies his doubts on

philosophy, understands who the ‘I’ is, learns the Point education and continues to

progress in the direction of the guru, are the children with flawless character, according to

‘Valluvar’. Let’s see what ‘Thayumanava Swamigal’ says about the Point education,

“Adimudiyum nadavumatra paravelimaerkondaal

Atthu vidha aanandha sittha mundaam namadhu

Kudimuzhuthum pizhaikkum orukuraiyumillayeduttha

Kolamellam nandraa kungurainirai varave

Vidiyu muthayam pola varulu thayam petra

Vitthagaro dunkoodi vilayaadalaagum”

‘When one of the children of a family attains this ‘Advaita’ happy state through

education, then the entire family will survive without any trouble.’

The Point education acts as the way to put an end point to the forthcoming births and

makes one attain eternal bliss. This is the thought that ‘Thiruvalluvar’ had conveyed in

this verse.


52

éUªnjh«gš éUªnjh«gš éUªnjh«gš éUªnjh«gš ---- Cherishing Guests Kural-86 bršéUª njh«Ã tUéUªJ gh®¤ÂU¥gh‹ ešéUªJ thd¤ jt®¡F. The guest arrived he tends, the coming guest expects to see;

To those in heavenly homes that dwell a welcome guest is he.

He who, having entertained the guests that have come, looks out for others who may

yet come, will be a welcome guest to the inhabitants of heaven. “Selvirun thombi varuvirunthu paarthiruppaan

Nalvirunthu vaana thavarkku”

The one who attends to the guests who come to his or her home and awaits those to come

would be a welcome guest himself in heaven. This has been the understanding by many

people.

The one, who stays in family life, yet performing ‘Thavam’, awaits the arrival of other

great saints, recognizes them and invites them to his or her home. They take care of the

saints in a way in which the saints become happy in mind and body. The ‘Jeevan Muktar’

does not beg for shelter or food. They have to be recognized by men of the same cadre

and have to be shown hospitality. The ‘Jeevan Muktar’ who accept the hospitality of

other men are of three categories. They are, ‘Unja Viruthi’, ‘Kabodha Viruthi’ and

‘Ajaraga Viruthi’. (‘Unjam’ meaning to pick, ‘Kabodha’ meaning Pigeon, and ‘Ajaraga’

meaning Python)

The ‘Jeevan Muktar’ who does ‘Unja Viruthi’, does not ask anyone. They have to be

invited with affection and caring. When such hospitality is shown then they accept the

invitation and the hospitality and bless the hosts with their words. The words which come

out of their mouth are true and hence the blessing they give also occurs the way they say.

The ‘Kabodha Viruthis’ like a pigeon ask when they are hungry and satiate their hunger.

The ones who are ‘Ajaraga Viruthi’ are capable of staying without food or even a thought

about food for days or weeks after a single meal, like a python. The ‘Gnani’, who invites

other ‘Jeevan Muktar’, shows hospitality and receives the blessings from them, awaits the

arrival of the next ‘Jeevan Muktar’. These are the ones who will be welcome in the

heaven as the most apt guests.

“Vithagamaagivedathavar unda oon atthan

Ayanmaal arunthiya vannamaam”

The words from the song of ‘Thirumoolar’ also reinforce the goodness of showing

hospitality to the ‘Vithaga Vedathavar’ (‘Jeevan Muktar’). Let’s abide by these words

and gain benefit out of it.


53

Kural-90 nkh¥g¡ FiHÍ« må¢r« KfªÂçªJ neh¡f¡ FiHÍ« éUªJ

The flower of 'Anicha' withers away, If you do but its fragrance inhale;

If the face of the host cold welcome convey, The guest's heart within him will fail.

As the Anicham flower fades in smelling, so fades the guest when the face is turned

away.

“Moppa kudaiyum anicham muganthirinthu

Nokka kudaiyum virunthu”

The flower called ‘Anicha’ withers away when it is smelt. The guests are even tender

than this flower. A little change in the facial expression when being welcome will itself

cause the guest’s face wither away.

“Orunaal sellalam

Irunaal sellalam

Palanaal sellinum

Thalainaal pol emai magizhvippan”

‘Not just one day or two days. Even when it is several days he treats me the way he did

on the first day.’

The words of ‘Ouvaiyaar’, in the epic ‘Puranaanooru’, say the hospitality shown by the

king ‘Paari’. In domestic life, the adage is

“Virunthum marunthum Moondru naal”

‘The hospitality with food and medicine is for three days.”

This adage says that the face of the hosts will change when the guests stay for more than

three days. The scenario in today’s world is well known to everyone. Once a poor woman

bought a bag of black grapes and had gone to see ‘The Prophet Mohammad’. The great

saint himself started to eat the grapes one by one. Normally, the Prophet was used to

distributing the fruits to everyone around and having a few in the end. On the contrary, on

that day the prophet had completed the entire bag of grapes himself. A shrewd observer

asked the prophet why he had eaten the entire bag himself without distributing it to

others. The prophet replied “the bag of grapes she bought was sour and if you had eaten

it, all of you would have cursed her for bringing them. Hence I had eaten all of it myself.”

This made everyone realize how a guest should be treated. The words of ‘Thiruvalluvar’

are always completely acceptable and adaptable.


54

Ïåait Twš Ïåait Twš Ïåait Twš Ïåait Twš ---- The Utterance of Pleasant Words Kural-96 mšyit nja mw«bgUF« ešyit eho Ïåa brhè‹

Who seeks out good, words from his lips of sweetness flow;

In him the power of vice declines, and virtues grow.

If a man, while seeking to speak usefully, speaks also sweetly, his sins will diminish

and his virtue increase. “Allavai theya aramperugum nallavai

Naadi iniya sollin”

Evil thoughts, evil speaking, and evil actions; i.e., having an evil mind, using evil words

and doing evil actions physically are the three things which when prevented will act as a

first step in the travel along the path of ‘Aram’. When such things are prevented the

pleasant words will involuntarily be spoken form the mouth.

The evil things which prevent the progress along the path of ‘Thavam’ should be

removed. The good things which enhance the righteous path should be secured. The

things which have to be abstained from and the things which have to be possessed should

be clearly differentiated and understood. The understanding should be followed by action

in accordance to the understanding. When this is done the path of ‘Aram’ will be smooth

and soft. The same has been said by the old lady saint ‘Ouvaiyaar’,

“Nallaarai kaanbathuvum nanre nalamikka

Nallaar sol ketpathuvum nanre – nallaar

Gunangal uraipathuvum nanre avarodu

Inangi iruppathuvum nanru.

Theeyaarai kaanbathuvum theethe thiruvatra

Theeyar sol ketpathuvum theethe – theeyaar

Gunangal uraipathuvum theethe

Avarodu inangi iruppathuvum theethe.”

‘To see the good men, to listen to the good men, to speak the character of good men and

to stay with the good men, are all good. To see the evil men, to listen to the evil men, to

speak about the character of evil men and to stay with evil men, are all evil actions.”

Her words are so simple and clear that even a lay man can understand. The phrase said by

the English priest who did research in Tamil language, Dr. G. U. Pope, also stresses the

same.

“Be first or be with the first”

Yes, the acquaintance and friendship of noble men will itself clear the hindrances in the

path of ‘Aram’ and lead to smooth journey.


55

brŒªe‹¿a¿jš brŒªe‹¿a¿jš brŒªe‹¿a¿jš brŒªe‹¿a¿jš ---- The Knowledge of Benefits Conferred: Gratitude Kural-107 vGik vGÃw¥ò« cŸSt® j§f© éGkª Jil¤jt® e£ò. Through all seven worlds, in seven-fold birth, Remains in mem'ry of the wise.

Friendship of those who wiped on earth, The tears of sorrow from their eyes.

(The wise) will remember throughout their seven-fold births the love of those who

have wiped away their affliction.

“Ezhumai ezhupirappum ulluvar thangan

Vizhuman thudaithavar natpu”

‘Ezhuvagai’ and ‘Ezhu pirappu’ here refers to the forthcoming birth as we saw before.

The friendship of the Great Saints who are capable of wiping the malady of the

forthcoming births can be cherished and remembered forever.

The word ‘Uyir’ (meaning life) was coined because the lives have to attain ‘Uyarvu’

(meaning raise). In their lives, all living beings have to raise themselves to the

Supernatural state to get rid of the vicious cycle of birth and death. This can be bought

about only by ‘Gnana Desikan’ (‘Gnana Guru’). Only these men can wipe the tears of

people and rid them of births.

“Vithagamaaga palakalai payindrum

Mevunar payangalai arinthum

Thathuva muzhuthum kasadara vunarnthum

Thannilai arivathark karithaam

Suthha meignana desigan magizhnthe

Sollaamar sollumor mozhiyaam

Muthirai mona nilayinaa lanri

Muthiyin nilaikidai yathe”

- Nishtaanuboothi Saram

‘Immaterial to the amount of time spent on reading or the number of books we read, is it

possible to learn the education of knowing oneself from anybody else other than the true

‘Gnana Desigan’ (GnanaGuru)?’

The friendship of these great souls who wipe the tears of men can be cherished forever.

Their friendship should not only be cherished but also should be used to raise oneself to

the supernatural state and get rid of the Birth.


56

eLÎ ãiyik eLÎ ãiyik eLÎ ãiyik eLÎ ãiyik ---- Impartiality Kural-114 j¡fh® jféy® v‹g jtut® v¢r¤jh‰ fhz¥ gL«

Who just or unjust lived shall soon appear:

By each one's offspring shall the truth be clear.

The worthy and unworthy may be known by the existence or otherwise of good

offspring

“Thakkaar thagavilar enba thavaravar

Ecchathaar kaana padum”

This verse is a splendid one which speaks about the consequences of the deeds. The

consequences of the deeds of an individual will be evaluated from the praises or the

disparagement he receives after his or her period of time. The analysis of their lineage

will give the result. When one lives without deviating from the path of ‘Aram’, then, we

can definitely understand that he must be impartial in his life.

The actions of these people will act as a useful guide to all the other humans for a long

time and will also help in making their lineage live up to their standards with honesty and

integrity.

“Maganthanthai kaatrum uthavi ivanthanthai

Ennotraan kolennum sol”

- ‘Thiruvalluvar”

‘The best help the children could render to their parents is to earn them the renown what

penance brought their birth on earth.’

Hence, like what ‘Kural’ says the progeny and the parents can be easily understood from

each other. That was the reason why ‘Thiruvalluvar’ said that the worthy and the

unworthy can be known by the offspring. The deviation from the righteousness is unjust

and is therefore unworthy. The righteous are not deviated in their path and hence are

considered worthy.


57

ml¡f« cilik ml¡f« cilik ml¡f« cilik ml¡f« cilik ---- The Possession of Self-restraint

Kural-121 ml¡f« mkuUŸ cŒ¡F« ml§fhik MçUŸ cŒ¤J éL«. Control of self does man conduct to bliss th' immortals share;

Indulgence leads to deepest night, and leaves him there.

Self-control will place (a man) among the Gods; the want of it will drive (him) into

the thickest darkness (of hell).

“Adakkam amararul uikkum adangaamai

Aarirul uithu vidum”

The people who restrain their mind, speech and physical body are the ones who know the

self control which would lead them to the heaven. Others who are not capable of doing it

will have to toil in the darkness of births.

The people who have control of the five senses have control of everything. It is possible

to learn the skill of controlling the five senses only form the ‘Guru’.

“Iimpula kathavai adaipathum kaati”

- ‘Ouvaiyaar’

‘He shows the method to shut the door of five senses.”

The line from ‘Vinayagar Agaval’ written by ‘Ouvaiyaar’ also says the same. This

blissful existence can be reached even without the presence of an ‘Ashram’. It can be

obtained, with strong perseverance and the creation of self restraint form inside,

immaterial to ones profession. The separation of the life (soul) and the body is death and

the union or restraint of the life (soul) inside the body is the heavenly state. This is what

is conveyed by ‘Thiruvalluvar’ as,

“Adakkam amararul uikkum”

‘‘Adakkam’ – meaning restrain, will lead you to the heaven.’

If one cannot restrain the soul inside the body then the two will separate leading to death

followed by birth again. This is what was said as,

“adangaamai aarirul uithu vidum”

‘‘Adangaamai’ meaning unrestrained, will lead to the darkness of death and further

births.’

This is the message told by ‘Thiruvalluvar’ in this verse.


58

Kural-126 xUikÍŸ Miknghš Iªjl¡fš M‰¿‹ vGikÍ« Vkh¥ òil¤J. Like tortoise, who the five restrains

In one, through seven world bliss obtains.

Should one throughout a single birth, like a tortoise keep in his five senses, the fruit

of it will prove a safe-guard to him throughout the seven-fold births.

“Orumaiyul aamaipol iinthadakkal aatrin

Ezhumaiyum aemaa pudaithu”

The restraint of the five senses like the tortoise will help the individual to prevent the

occurrence of the emerging birth.

When one can control the ‘Gnanedriyas’ (senses) and the ‘Karmendriyas’ (the organs of

action – mouth, hands, legs, excretory and sex organs) and become the king of them, then

all the smell of this world (the effect of this world on our character, mind and soul) will

diminish and he or she can take the throne of the kingdom of eternal bliss. The sacred

ones who reach this state are the only people who can be called as the ‘Brave Members of

Spirituality’. The same principle is exhibited in the song written by ‘Thaandava Moorthy

Swamigal’ the author of ‘Kaivalliya Navaneetham’.

“Vaadhanaa vasanthinaale varugira

Viruthiyellam

Ethinaa ladakka laagumendru thaan

Vichaaran seiyyin

Pothamaa miraasandraanaai puthiyai

Pulangal ellam

Thaatharaa irukka petraal sagalamum

Adangum thaane”

‘When we analyze, how to control all the smell that we possess from this world, then the

skill to control the mind and the senses will be the result.”


59

xG¡f« cilik xG¡f« cilik xG¡f« cilik xG¡f« cilik ---- The Possession of Decorum Kural-134 kw¥ÃD« X¤J¡ bfhsyhF« gh®¥gh‹ Ãw¥bghG¡f§ F‹w¡ bfL«. Though he forget, the Brahman may regain his Vedic lore;

Failing in 'decorum due,' birthright's gone for evermore.

A Brahman though he should forget the Vedas may recover it by reading; but, if he

fail in propriety of conduct even his high birth will be destroyed.

“Marappinum otthu kolalaagum paarpaan

Pirapozhukkam kundra kedum”

When one forgets what he has learnt, then it could be restored in memory by looking at

and reading the texts. On the other hand, if one fails in maintaining the righteous conduct

then he or she looses the greatness of their birth and becomes a lesser mortal.

To support the importance of character ‘Valluvar’ has pointed them out as a species.

“Ozhukkam vizhuppan tharalaan ozhukkam

Uyirinum omba padum”

- ‘Thirukkural’

‘It is character which yields cosmic consciousness; hence character is valued more than

ones life itself.”

Thus, he stresses the importance of character by valuing it more than the life. When one

looses his health, then he can accommodate, improve and become a stronger person.

When one looses all his wealth and becomes poor, then he can develop his profession and

again become rich. Unlike, these two when one looses control over his character and gets

low in morality then it is extremely difficult to streamline it again.

This has been reflected in the words of wise men,

“If health is lost it can be regained

If wealth is lost it can be regained

But if Morality is lost it cannot be regained….”

Hence, when one gets down in his or her character then he or she becomes a lesser

mortal.


60

Kural-140 cyf¤njh blh£l xGfš gyf‰W§ fšyh u¿éyh jh®. Who know not with the world in harmony to dwell,

May many things have learned, but nothing well.

Those who know not how to act agreeably to the world, though they have learnt

many things, are still ignorant.

“Ulagathodu otta ozhugal palakatrun

Kallaa rarivilaa thavar”

Those who do not act agreeably to the world, whether they are illiterate or are taught men

who have learnt many things, are still ignorant. This is the explanation given to this verse

by many others.

What will be the situation if majority of this world is occupied by people who are

immoral and do not have proper conduct? What will be the situation if even the learned

men and geniuses follow the rest of the world?

In classical Tamil epic, ‘Puranaanooru’, it has been said,

“Ulagam enbathu uyarnthor mattu”

‘The world is lead by the path of the ‘Men of high honor’.”

Yes. The world has to follow the path of those sacred men and only then can it be

streamlined and peaceful. Only when the leader is correct, can the followers be taken in

the right direction.

“Arasan evvazhiyo avvazhi kudigal”

‘Citizens of the country are all along the path of the ruler”

The consequence of making the geniuses go behind the men of improper conduct can be

understood with a little effort.

This might have been the thought of the Saint ‘Valluvar’ in this verse.


61

thŒik thŒik thŒik thŒik ---- Veracity Kural - 291 thŒik vd¥gLt Âahbjå‹ ahbjh‹wª Ôik æyhj brhyš. You ask, in lips of men what 'truth' may be;

'Tis speech from every taint of evil free.

Truth is the speaking of such words as are free from the least degree of evil (to

others).

“Vaaimai enapaduva thiyathenin yaathondrum

Theemai ilaatha solall”

‘Vaaimai’ (truth) can be defined as the utterance of words that do not bear any harm to

anyone.

The saints who travel along the path of ‘Aram’ possess a mind that is pure. When such a

mind is present then the words that come out of their mouth are all pure. When the words

of the mouth are pure then actions done physically will also be pure. Most people have an

eye which looks at something, a mind which thinks about something else and do actions

with some other intention. The sacred who follow the path of ‘Aram’ who are capable of

maintaining purity of mind, words and action call it as ‘Trikarana Sudhi’ (triads of

purity). The thoughts in the mind are the ones which come out of the mouth in the form

of words and hence the purity of thoughts is of most importance. That was the reason

why ‘Valluvar’ has said that the truth is something which does not bring about any harm

to anyone. The same has been told by ‘Valluvar’ as,

“Manathukan maasilanaathal

Anaithu aran….”

‘Righteousness is purity in mind…..”

The same has been told before about the path of ‘Aram’ by ‘Thiruvalluvar’.


62

Kural - 292 bghŒ«ikÍ« thŒik æl¤j òiuÔ®ªj e‹ik ga¡F bkå‹. Falsehood may take the place of truthful word,

If blessing, free from fault, it can afford.

Even falsehood has the nature of truth, if it confer a benefit that is free from fault. “Poimaiyum vaaimai idatha puraitheertha

Nanmai payakku menin”

The rule that says that a truth which causes harm to someone should not be uttered still

stands. Here ‘Valluvar’ has gone one step ahead and has said that, if it would cause good

to everyone, then even the false can be uttered without shame. Such a lie can also be

considered as truth and is worthy of being hailed.

Let us consider a situation where a good person is being chased by two men to cause

harm or to kill. Then we can hide the good and even tell a lie to the imposters. There is

nothing wrong, in saying that the good person cannot be seen or that the good person had

gone in a different route. The lie which is said here helps in saving the life of an innocent

man. The same is the scenario where a lonely young girl is chased by evil men. Here the

girl’s virginity or life is at stake. In these situations to protect the good, a lie can be said.

This was what ‘Valluvar’s’ thought was here. If a lie could do well to everyone then the

lie can be considered truth and is worthy of being hailed.


63

Kural - 293 j‹beŠ r¿tJ bghŒa‰f bghŒ¤jÃ‹ j‹beŠnr j‹id¢ RL«. Speak not a word which false thy own heart knows

Self-kindled fire within the false one's spirit glows.

Let not a man knowingly tell a lie; for after he has told the lie, his mind will burn

him (with the memory of his guilt). “Thannen jarivathu poiyarkka poithapin

Thannenjae thannai sudum”

One should not lie against his or her own consciousness. If one does lie against the

consciousness, then the consciousness will itself keep burning (hurting) him from inside.

When one acts according to his consciousness then he acclaims the status of becoming a

wise person. When a mistake is being committed, or when one tries to procure others

belongings, or when one does unnecessary deeds, then the consciousness directs not to

commit something wrong, or procure others belongings, or do unnecessary deeds. When

someone overrules the direction given by the consciousness and does these shameful

actions, then the consciousness keeps punishing him or her constantly. When I was in

school the teacher had told me the sentence from the bible,

Proverb 1:7

“The fear of the LORD is the beginning of knowledge,

but fools despise wisdom and discipline.”

I was able to understand the meaning of this statement. When we commit mistakes the

god from inside will tell us not to do so. The god inside is nothing but the consciousness.

When we are afraid of this consciousness and follow the directions given by the

consciousness then that is the beginning of knowledge. This philosophy was even clearer

when I started analyzing about the mind. The word ‘Manithan’ (meaning man) was

coined because he has ‘Manam’ (meaning mind). The same is the reason a woman is

called ‘Manusi’ (meaning woman). The word in Sanskrit is ‘Manus’ (meaning man). All

these words were originated with mind as the centre. The importance of having a pure

mind has been emphasized by ‘Valluvar’ in how many different ways.


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bghiwÍilik bghiwÍilik bghiwÍilik bghiwÍilik ---- The Possession of Patience, Forbearance Kural-160 c©zhJ neh‰gh® bgça® Ãw®brhšY« Ï‹dh¢brh ndh‰ghç‰ Ã‹. Though 'great' we deem the men that fast and suffer pain,

Who others' bitter words endure, the foremost place obtain.

Those who endure abstinence from food are great, next to those who endure the

uncourteous speech of others

“Unnathu norpaar periyar pirarsollum

Innaaso norpaarir pin”

Those who prevent bodily diseases by fasting (abstain from eating) and by self inflicting

difficulties to themselves (does penance) are all men with honor. The ones who are

capable of being patient to the rude words of others are considered even greater than

those who do fasting and penance.

It is good to manage the food and mind habits, when one stays in the family and also

practices ‘Thavam’.

“Soatrile viruppan soozhnthidi loruvan

Runnu nat ravamelaan surungi

Aatrile karaitha puliyena pom en

Rarignarga luraitthidil sirithum

Poatrilae nunnai poatrilen suvaiyir

Porunthiya karasaa ramser

Saatrile kalantha soatrile yaasai

Thanginae nenseivae nenthaai”

- ‘Vallalaar’ (‘Thiruvarutpaa’)

“The great say that the interest in having food would be the cause of shrinking all, the

practices and gain, we get out of ‘Thavam’, like the tamarind dissolved in the river. I

have not listened to them and have developed interest in having tasty and spicy food,

what shall I do now?”

The food we intake is only for us to sustain life and the life we have should not be

devoted to having tasty food. This is the message conveyed in this song. It is a common

saying that,

“Langanam sirantha oudatham”

‘Fasting (abstaining form eating) is an excellent medicine.’

It means that fasting can give good effects to the body like a medicine. The unheeding to

the rude and unparliamentary words of others is also considered as a type of fasting.

Some people use harsh words on others like a scorpion’s sting and the consequences they

have because of their words cannot be described. The utterance of harsh words can also

cause a change in the blood pressure. Hence, when we are capable of controlling

ourselves and not utter harsh words or capable of unheeding to the harsh words of others,

it can produce good effects in the body like prevention of changes in blood pressure. This


65

was the reason why ‘Thiruvalluvar’ has considered this also as a way of fasting and has

said that it can cause better effects than controlling food habits.


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mG¡fhwhik mG¡fhwhik mG¡fhwhik mG¡fhwhik ---- Not Envying Kural-169 m›éa beŠr¤jh‹ M¡fK« br›éah‹ nfL« ãid¡f¥ gL«

To men of envious heart, when comes increase of joy,

Or loss to blameless men, the 'why' will thoughtful hearts employ.

The wealth of a man of envious mind and the poverty of the righteous will be

pondered

“Avviya nenjathaan aakkamum sevviyaan

Kaedum ninaikka padum”

It is common to see people who possess the character of being jealous and yet be rich. At

the same time, it is also common to see that good people who, seek and do well, are not

always as wealthy as the earlier ones. Thiruvalluvar has asked us to think about why such

a situation exists.

“Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich

man to enter the kingdom of God."

- Matthew19:24, Bible.

The people, who have a heart that has been compressed with the money they earn, loose

their humane mind, speak harsh words, do hideous actions and form the poisonous tree

standing in the centre of the city. This was the reason why it was said so in the Bible.

“Irumbu pettikkum idhayathirkkum vegu thooram”

‘The distance between the metal safe and the mind is very far”

The statement given by learned men is very apt. The heart cannot be in the place where

there is a metal safe. They might leave the heart locked and safe at home. It is common to

see people who hold on to the metal safe, doing hideous actions in normal life. It is also

common to see highly intellectual people suffering without enough money. We can also

find some cold hearted rich men, taking control of the learned men, with the help of the

money they possess. This might be what ‘Thiruvalluvar’ wanted to us to think about.


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bt~fhik bt~fhik bt~fhik bt~fhik ---- Not Coveting Kural-174 Ïybk‹W bt~Fjš brŒah® òy«bt‹w ò‹ikæš fh£Á at®. Men who have conquered sense, with sight from sordid vision freed,

Desire not other's goods, e'en in the hour of sorest need.

The wise who have conquered their senses and are free from crime, will not covet

(the things of others), with the thought "we are destitute.

“Ilamendru vegguthal seiyaar pulamvendra

Punmaiyil kaatchi yavar”

The saints who are capable of conquering their senses would not like to take away the

wealth of others even when they suffer and toil without money.

The saints who control their sense would behave according to their consciousness. They

would not have even the slightest of thought of procuring others wealth to live a happy

and a wealthy life themselves. They would not even be worried about the poverty they

face. They know the truth that the wealth and all the things procured with it are

degradable.

“Thoatramum maatramum maraivum

Kondathu thaan maayai”

‘Maya (illusion) is nothing but the things that are capable of formation, differentiation

and destruction.”

This truth is very much known to them. They know that all that is visible in this world is

capable of destruction. The only thing which cannot be destroyed is inside us. They know

that the safety of this indestructible is of utmost importance and when it is safe it will

itself protect us. The life of such a ‘Gnani’ is described by ‘Pattinathaar’,

“Irukku midanthaedi enpasikkae annam

Urukkamudan kondu vanthaal unbaen perukka

Azhaithaalum poagaen arane enthaegam

Ilaithaalum poagen ini ….”

‘Only when someone comes to the place where I am and invite me with their kind words

and affection, I will have food in their place. O Lord Shiva! Otherwise even if my body

becomes thinner I won’t have food in anybody’s residence.’

Yes. The holy Saints who have conquered their sense will have such a heart which can

withstand all difficulties in life.


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òw§Twhik òw§Twhik òw§Twhik òw§Twhik ---- Not Backbiting Kural-190 VÂyh® F‰w«nghš j§F‰w§ fh©»‰Ã‹ ÔJ©nlh k‹D Kæ®¡F

If each his own, as neighbours' faults would scan,

Could any evil hap to living man?

If they observed their own faults as they observe the faults of others, would any evil

happen to men ? “Aethilaar kutrampol thangutram kaankirpin

Theethundo mannu muyirkku”

If those who analyze other’s mistakes spend some time to analyze their own mistakes

then the bad habit of backbiting will cease to exist. Their life will also be peaceful.

“Kutram parkin sutram illai”

‘If we start finding flaws then there wont be any neighbors”

The words of ‘Ouvaiyaar’ are so apt and sweet. In today’s world there are so many

people who gain pleasure in listening to other’s story, other’s misery and watching others

suffer. This bitter truth cannot be denied. The television shows and movies are all stories

of others. People are involved in watching them and get immersed in them. Is there

anyone who would like to know about themselves?

“Thannai ariyum arrivae arivu

Pinnai arivellam paeyarivu”

‘The knowledge about oneself is knowledge all others are ghostly knowledge”

“Thannai ariya thanakkoru kaedillai

Thannai ariyaamal thaane kedukindraan”

‘There is nothing stopping to know about oneself, without knowing himself, he himself

gets spoilt”

“Thannai arinthaal thalaivanai ariyalaam”

‘When one realizes himself then he can realize the leader (god)”

All these statements given by great men are thought only by a very few people in this

world. Those who think and act accordingly benefit out of it. Those who benefit out of it

will not harm others. This is what is conveyed by ‘Valluvar’ in his own style.


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Ôéida¢r« Ôéida¢r« Ôéida¢r« Ôéida¢r« ---- Dread of Evil Deeds Kural-204 kwªJ« Ãw‹nfL NH‰f Nê‹ mwŠNGŠ Nœªjt‹ nfL. Though good thy soul forget, plot not thy neighbour's fall,

Thy plans shall 'virtue's Power' by ruin to thyself forestall.

Even through forgetfulness meditate not the ruin of another. Virtue will meditate

the ruin of him who thus meditates

“Maranthum pirankaedu soozharkka soozhin

Aransoozhun soozhnthavan kaedu”

One should not think about harming others even in their forgetful mind. If one does such

an act then the ‘Aram’ (the pure spiritual act) will envelop around him and start giving

trouble to him.

“Keduvaan kaedu ninaippan”

‘The one who thinks of causing trouble will face trouble”

This is a proverb in common use. Before one does an act of harm the thoughts arise and

the thoughts are transformed into words and then he or she performs the evil deed. It is

best to prevent it by removing such bad thoughts in the first place. The discussion of

spiritual principles in good company will make the person get reformed and will make

him become a person with good principles.

‘Vallalaar Swamigal’ says that the attention should be only towards ‘Thiru Koottam’

(thiru – holy, koottam – mass of people). The attention in ‘Theru koottam’ (theru – street)

should be waned down little by little. If one does harm to others due to the influence of

the ‘Theru Koottam’ then the individual might have to face the anger and punishment of

the saints. ‘Thiruvalluvar’ says that the effect of the evil deeds they commit will follow

the individual like how his character of evilness follows with him.


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Kural-208 Ôait brŒjh® bfLjš ãHšj‹id Åah joÍiwª j‰W

Man's shadow dogs his steps where'er he wends;

Destruction thus on sinful deeds attends.

Destruction will dwell at the heels of those who commit evil even as their shadow

that leaves them not.

“Theeyavai seithaar keduthal nizhalthannai

Veeyaa thadiyurain thatru”

Those who harm others by their actions will get spoilt themselves and will have their evil

intentions following them, like the shadow which stays with ones body and follows the

person anywhere and everywhere he or she goes.

“Theeyavai theeya bayathalaal theeyavai

Theeyinum anja padum”

- ‘Thirukkural’

‘Sinful deeds yield harmful evil only and hence they are more dreadful than raging fire.”

The sinful actions will lead to evil results and so they should be considered more dreadful

than the fire. Hence, everyone should be afraid of committing evil actions is

‘Thiruvalluvar’s’ thought.

“Murpagal seiyyin pirpagal vilayum”

- ‘Ouvaiyaar’

‘If one commits evil deed in the morning, he will have to face the same in the evening.”

This is the same thought ‘Valluvar’ had about the evil that follows one who commits it.

“Sendra idathaar selavidaa theethoriee

Nandrinpaa luippa tharivu”

- ‘Thirukkural’

This is also from the same chapter of “Dread of Evil Deeds”. The ‘kural’ here says that

the real knowledge lies in refraining from doing the evil actions which arise in the mind

and to follow the righteous path. We are the ones who must neglect the evil thoughts of

the mind. If we do not curtail such thoughts then the effect of such actions will follow us

like a shadow.


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x¥òut¿jš x¥òut¿jš x¥òut¿jš x¥òut¿jš ---- The knowledge of what is Befitting a Man's Position Kural-211 if«khW nt©lh fl¥ghL khçkh£ bl‹dh‰W§ bfhšnyh cyF

Duty demands no recompense; to clouds of heaven,

By men on earth, what answering gift is given?

Benevolence seeks not a return. What does the world give back to the clouds ?

“Kaimaaru vaendaa kadappaadu maarimaat

Tennatrung kollaa ulagu”

What could we do in return to the clouds which, helps us with water to survive? Those,

who are like the clouds, do not expect anything in return for the help they provide.

To return a favor, for the help that we get, is an act of humane nature. The clouds are the

ones which provide rain and help all the creatures in this world to survive. If we have to

thank the rain, we will have to look for the clouds which give the rain. If we look at the

sky to thank the clouds which gave the rain, then the clouds which complete its task of

raining are no longer present in the sky. The presence of great sacred saints, who do not

expect any kind of return to their help, is the reason why the rain pours in this world

without expecting anything back from us. This is why ‘Valluvar’ has compared

benevolence to the rain. The right simile for this act of the rain which helps without

expectation would be that of ‘Valluvar’ itself.

“seyyaamal seydha uthavikku vaiyagamum

vaanagamum aatral arithu”

‘Even heaven and earth can hardly be a recompense for the help extended by one who we

never helped before’.


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Kural-214 x¤j j¿th‹ cæ®thœth‹ k‰iwah‹ br¤jhUŸ it¡f¥ gL«. Who knows what's human life's befitting grace,

He lives; the rest 'mongst dead men have their place.

He truly lives who knows (and discharges) the proper duties (of benevolence). He

who knows them not will be reckoned among the dead.

“ottha tharivaan uyirvaazhvaan matraiyaan

Sethaarul vaikka padum”

The one who compares his or her life, according to the principles given by saints

regarding the way of life in this world, and follows those principles are considered to be

alive. The others, who do not abide by these righteous principles, are considered as dead

ones.

To grow the body means the growth we attain from birth till the day we reach death. To

grow the life or soul can only be done by those who have attained the heavenly state of

no death or rebirth. The statement from ‘Thirumanthiram’ is very apt for analyzing this.

“Udambai valarthen uyir valarthen”

‘I grew the body, grew my soul”

Only when we compare our lives with the sacred texts will we survive. Survival here

means to defy death or rebirth. Those who possess the character of comparing the lives

with texts can only become clarified and reach balanced state. The others cannot achieve

a strong and stable mind; this is what is conveyed here by ‘Valluvar’ in this verse. For

example,

“My son, give me your heart and let your eyes keep to my ways”

- Proverbs 23:26, Bible.

"Allah does not look at your appearance or your possessions; but He looks at your heart

and your deeds."

- Abu Huraira: Muslim

“"Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and

you shall certainly reach Me. I promise you because you are My very dear friend."

- Bhagavad.Gita., Chapter 18, Verse 65

The Bible says that the Lord asks us to give our heart to him. The Holy Koran says that

Allah does not look at appearance but looks at the heart. The Bhagavad Gita says that one

should have “Absolute Surrender” to reach him.

Hence, the one who compares himself to the texts like this and acts according to the texts

is the one who would live in this world. The rest are all considered to be dead (as a non –

living thing).


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Kural-215 CUâ Ú®ãiwª j‰nw cyfth« ngu¿ ths‹ ÂU

The wealth of men who love the 'fitting way,' the truly wise,

Is as when water fills the lake that village needs supplies.

The wealth of that man of eminent knowledge who desires to exercise the

benevolence approved of by the world, is like the full waters of a city-tank.

“Ooruni neernirai thatre ulagavaam

Paerari vaalan thiru”

The Wealth of a philanthropic, knowledgeable person is comparable to the water springs

which gives water to the surrounding people, domestic animals, birds and all other living

creatures. ‘Ooruni’ (meaning water springs; Ooruni – Ooru + unni; ‘Ooru’ meaning

village or city, ‘Unnu’ – to eat.) has got its name because it acts as source of food for the

entire village.

The water spring does not change its nature depending on who comes to it but it stays the

same, serves as a source of food and quenches the hunger and thirst of everyone. Similar

to such a water spring, the philanthropic rich person would act as a reservoir and help all

the people in the city and protect them. Such act of philanthropy cannot be done by a

layman. That was the reason why ‘Valluvar’ says ‘Perarivaalan thiru’ (highly

knowledgeable holy). Only these knowledgeable people will have such a magnanimous

heart. They will help everyone with a humane mind.

“Vaadiya payirai kaanum poathen

Ulam vaadunaen”

- ‘Vallalaar Swamigal”

‘Whenever I see a withering plant my heart starts to wither.”

Like what ‘Vallalaar Swamigal’ said the knowledgeable people cannot stand if they see a

face which is drooping. They would give enthusiasm and all the help they could to uplift

the spirit of the weak and needy.


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Kural-216 ga‹ku« cŸq®¥ gG¤j‰whš bršt« eaDil ah‹f© go‹. A tree that fruits in th' hamlet's central mart,

Is wealth that falls to men of liberal heart.

The wealth of a man (possessed of the virtue) of benevolence is like the ripening of a

fruitful tree in the midst of a town.

“Payanmaram uloor pazhuthatraal selvam

Nayanudaiyaan kan padin”

The wealth in the hands of those who have a soft heart will act like the tree in the centre

of the village which bears a lot of fruits and serves to quench the hunger of all living

creatures.

Those who have a soft heart would help the needy at tough and apt times. This act of the

softhearted person is compared to the fruit bearing tree in the centre of the city which

quenches the hunger of the young kids, birds and all other creatures. The fruit bearing

tree does not invite anyone to have its fruits. Its nature is to bear fruits and be of help to

others. The young kids throw stones at the tree to get the fruits. The tree does not change

its nature of bearing fruits because it is being hit with stones.

“Kalladipadume vongi kathidu maramo pinnum

Kalladi yinuk kaayanji kaippathu kunrathe pol

Pullargal theemai kanji perinba thavathor seigai

Thollaiyendraiyaraar anjaar thonmarai maelorullam”

- ‘Meivazhi Aandavar’

‘Like the trees which do not stop producing fruits because they are the ones which are

more hit with stones, the saints troubled by people do not get tired or become afraid of it.’

The presence of kindhearted men who protect others is reason why human welfare and

human rights are still maintained in the society.

This is the thought which is conveyed by ‘Valluvar’.


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Kural-217 kUªjh»¤ j¥gh ku¤j‰whš bršt« bgUªjif ah‹f© go‹. Unfailing tree that healing balm distils from every part,

Is ample wealth that falls to him of large and noble heart.

If wealth be in the possession of a man who has the great excellence (of

benevolence), it is like a tree which as a medicine is an infallible cure for disease.

“Marunthaagi thappaa marathatraal selvam

Perunthagai yaankan padin”

The wealth of the person who helps others with magnanimity is like the medicinal tree

whose all parts are used to treat diseases.

An example of a medicinal tree is the ‘Neem tree’. The leaves, flowers, unripe and ripe

fruits, seeds, the bark, the oil derived from seeds and even the waste, after extraction of

oil are all used as medicine for man, animals and other plants. The same tree after cut

down can also act as wood for making furniture. Even the last pieces of wood after

making furniture can be used as a fuel. On the other hand, what is the use of ignorant

people? They are not useful for anything.

A medicinal tree like ‘Neem tree’ was useful in the past. It is useful today and will be

useful in the future. Similarly, the highly knowledgeable are useful to others with their

thoughts, with their words, with their actions. Their words will help the generations to

come. The presence of such great people, who are like the medicinal tree, is the reason

why this world still prospers.

This thought of ‘Valluvar’ has been explained with such an apt simile.


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mUSilik mUSilik mUSilik mUSilik ---- The Possession of Grace Kural-241 mU£brštŠ bršt¤JŸ bršt« bghU£bršt« óçah® f©Q Ks

Wealth 'mid wealth is wealth 'kindliness';

Wealth of goods the vilest too possess.

The wealth of kindness is wealth of wealth, in as much as the wealth of property is

possessed by the basest of men

“Arutselvam selvatthul selvam porutselvam

Pooriyaar kannu mula”

It can be boldly stated that the abundance of wealth in the wrong hands is not even

comparable to the wealth of possessing the Grace of ridding others from this birth.

The role of god in this world was considered to create, protect and destroy. This was the

reason why it was called GOD.

G – for Generator

O – for Operator

D – for Destroyer

The abbreviation of this is what is called as god. The great saints have considered the role

of god to be five fold. They are,

1. to Create

2. to Protect

3. to Destroy

4. to Hide &

5. to show Grace (‘Arul’ meaning Grace)

The lives are created, protected and finally destroyed. The destroyed lives are again

reborn but are not set free. The lives forget the reason why they were born and get

involved in worldly activites. The lives which have an inclination in the previous births

are the ones who are shown the ‘Arul’ or Grace of god, due to their ‘Praaraptha Karma’.

They are the ones who get rid of their births and reach the blissful state of ‘Samadhi’. The

Grace is shown through the ‘Gnana Guru’ in the form of ‘Kundalini Gnana’ education.

With the help of this education and practices, the soul is consolidated inside the body and

attains the state of no death or rebirth.

That’s why ‘Valluvar’ has said “Arutselvam selvatthul selvam” (meaning the wealth of

possessing Grace is the greatest of all wealth) and since the wealth in the form of money

and worldly possessions are all prone to get destroyed has also said “porutselvam

pooriyaar kannu mula” (Even the worst of all men can possess this worldly wealth). This

worldly wealth can be earned by anyone without any difference in moral fiber. Even

those who plot plans and execute them overnight can get money in unlimited quantities.


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Kural-244 k‹Dæ nuh«Ã mUshŸth‰ »šby‹g j‹Dæ uŠR« éid

Who for undying souls of men provides with gracious zeal,

In his own soul the dreaded guilt of sin shall never feel.

(The wise) say that the evils, which his soul would dread, will never come upon the

man who exercises kindness and protects the life (of other creatures)

“Mannuyi roambi arulaalvar killenba

Thannuyi ranjum vinai”

The Holy saints, who show grace to all lives which are in a stable state and protect them

as their duty, are not worried about their own lives.

The Great Gnanis who have reached the true state consider the ridding of other lives from

births as their duty. ‘Mannuyir’ (uyir – life, mann – sand or earth) means stable life. The

physical body undergoes destruction and is vulnerable, but the life inside the body cannot

be destroyed. It will take a new form and be born again in this earth. If it is a good person

then it will be reborn in the form of another new good person, etc. Hence, it is called as

the stable life. The physical body is the one which is lost, the ‘Sukshama body’ (astral

body) or the life or the soul does not die. That was the reason why ‘Valluvar’ called it as

‘Mannuyir’. The Sacred saints who pour their grace onto other lives consider it as their

duty and try to bring to light even the last and the weakest of all lives. The lives which

are ready to receive the ‘Parama Gnana’ (Knowledge of god) are given the lessons and

are taught the method of consolidating the life inside this body to prevent it from dying.

This state is called ‘Nirvikalpa Samadhi’. Thence they don’t have any kind of fear or

worry about the life.

This was the reason why the author of ‘Kural’ has written it in such a way that it can be

accepted by all men in this world.


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Kural-247 mUëšyh®¡ f›Îyf« Ïšiy bghUëšyh®¡ »›Îyf« Ïšyh» ah§F

As to impoverished men this present world is not;

The 'graceless' in you world have neither part nor lot.

As this world is not for those who are without wealth, so that world is not for those

who are without kindness

“Arulilaark kavvulagam illai porulillaark

Kivvulagam illaagi yaangu”

The human beings who do not have the capacity to show grace cannot attain Samadhi and

reach that world. Similarly, the men without wealth cannot live with greatness in this

world.

The truth that those who do not possess the capacity to show grace will have to die and

get born again has been emphasized continuously. Is there another world? How will it

be? These are question which arise now. That world is the world they see inside their

own body. They enjoy the world inside their own body. The place of birth of life, the

place of origin of life, and the place where the life can be consolidated are all in the

centre of the head. That is where the life started and that is where the life can be

consolidated. The words of ‘Ramana Maharishi’ also refers to the same,



When the life is consolidated in the centre of the head, the state of no death is achieved.

The life becomes a source of energy. It becomes the power of “Spiritual Magnetism” and

showers the grace all around it. The human beings can consume the grace and get

happiness and peace. The energy stays as long as there is time and there is this world in

existence. This is what is called as the other world by ‘Valluvar’. Those who have had the

experience will definitely understand, know and feel it.

On the other hand, a layman has an increase in his needs everyday. To fulfill those

increasing demands of life one has to earn wealth. The layman who has the desire to

experience all the worldly activities always has an increase in his needs and thence

always requires an increase in wealth.


79

Kural-248 bghUs‰wh® ó¥g buhUfhš mUs‰wh® m‰wh®k‰ whjš mçJ

Who lose the flower of wealth, when seasons change, again may bloom;

Who lose 'benevolence', lose all; nothing can change their doom.

Those who are without wealth may, at some future time, become prosperous; those

who are destitute of kindness are utterly destitute; for them there is no change. “Porulatraar poopa rorukaal arulatraar

Atraarmat raathal arithu”

When one loses wealth it can be regained in this world but when the ‘Arul’ or Grace is

lost, it is lost forever. It cannot be regained.

The wealth of rich folk can get lost in occasions. The wealth may decrease by a loss in

profession, or may be stolen by other vicious men. The lost wealth can be regained by

increasing the efforts to gain money. There are so many examples of those who have

regained wealth after a major loss and those who have risen from very low positions to

extremely wealthy individuals. “If wealth is lost, it can be regained.”

The loss of Grace, once lost is lost forever. There is no change. The attention, attraction

and involvement in the worldly affairs leading to the loss of grace can never be

compensated. This is what is strongly conveyed by ‘Valluvar’.

The involvement in ‘Satsang’ (spiritual discussions and conversations) and search for the

inner soul over the period of time is the only way of getting out of this. There is no doubt

about it. This shows the amount of stress ‘Valluvar’ gives on living a life with an aim of

knowing oneself.


80

òyhš kW¤jš òyhš kW¤jš òyhš kW¤jš òyhš kW¤jš ---- The Renunciation of Flesh Kural-259 mébrhçª jhæu« nt£lè‹ x‹w‹ cæ®brF¤ J©zhik e‹W

Than thousand rich oblations, with libations rare,

Better the flesh of slaughtered beings not to share.

Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee

etc., in a thousand sacrifices

“Avisorin thaayiram vaettalin onran

Uyirsegu thunnaamai nanru”

It is better to refrain from killing lives for the sake of eating them, than to perform

thousands of rituals, in which so many ingredients like, Ghee, are put in fire. Even when

people are involved in getting rid of their births and attain supernatural state, due to their

habits in their previous births, there may be occasions where they might have a small

thought in mind which would tickle them to eat meat and drink alcohol.

“Kallum oonum nee virumbinaal magangal sei”

- “Kaivalliya Navaneetham”

‘If you wish to have alcohol and flesh, do huge rituals.’

Kaivalliya Navaneetham says that, if one wishes to consume alcohol and meat then one

has to perform huge rituals and gratify their desire during those times. During such a

ritual, a healthy animal, alcohol, ghee, and many more rare things are used. The ritual

requires a thousand things to complete it and it may also require a sacrifice of life.

Instead of performing such a ritual, which requires the waste of thousands of things to

gain the benefit of it, the benefit one gets, in not sacrificing any life and not eating such a

sacrificed, is considered to be great. This kind of thought was given by ‘Valluvar’ before

2000 years ago. This shows that there were people, even 2000 years ago, like in today’s

world, who spent their time and money, in trying to benefit out of these rituals. Such

rituals and ceremonies are not of significance, is ‘Valluvar’s’ thought.


81

Kural-260 bfhšyh‹ òyhiy kW¤jhid¡ ifT¥Ã všyh cæUª bjhG«. Who slays nought,- flesh rejects- his feet before

All living things with clasped hands adore.

All creatures will join their hands together, and worship him who has never taken

away life, nor eaten flesh.

“Kollaan pulaalai maruthaanai kaikoopi

Ellaa uyirun thozhum”

‘Thiruvalluvar’ who has written a chapter on ‘Kall Unnaamai’ (kall – alcohol, Unnaamai

– refrain from eating) has only written the heading as ‘Renunciation of flesh’. If we

analyze, the answer would be evident. ‘Pulaal’ (flesh) has been considered as meat in

worldly conversations. ‘Kollaan’ (Koll – kill) is generally interpreted as those who do not

separate the life from the body. The thought of ‘Valluvar’ might not be the same. He is

the one who had come to preach the way of reaching god. The words of saints is,

“Sitrinbam enbathu thannai kondru anubavippathu

Perinbam enbathu thannai vendru anubavippathu”

‘Small pleasures are those which are gained by killing ourselves

Heavenly pleasures are those which are gained by winning over ourselves”

The ejaculation of a strong and healthy man has approximately 400,00,000 units of life

force in it according to the scientist. The ejaculation of one man at one time is enough to

fertilize 400,00,000 women. All these units of life are killed, for him to achieve his small

pleasure. He looses a lot of health. This was the reason why wise men had told that small

pleasures are those derived from killing oneself.

The saint who has written it as ‘Avoidance of Alcoholic Drinks’ should have written it as

‘Avoidance of eating flesh’ but why did he write it as ‘Renunciation of flesh’. This is

what should be analyzed. The word ‘Maamisam’ (meaning flesh) should be taken as the

flesh of the woman (Maami + sam; maami – woman, sam – flesh). The extensive thought

of ‘Thiruvalluvar’ here is the renunciation of this flesh.

Once there was a king who was sick. The Doctor, who came to treat the king, gave

medicines to the king according to those times and told the king to refuse ‘Maamisam’

for 41 days. He then told the king that he would come back after 41 days to see the king.

The doctor returned after 41 days to check the king and he found that the king was still

sick. The doctor asked the king for the reason. The king also replied that he did not eat

meat for the past 41 days. Then the doctor said to the king that his wife’s flesh was what

he referred to as ‘Maamisam’. He told the king that he presumed that the king might

know that without explanation.

The renunciation of this flesh is what has been told by ‘Valluvar’. All the creatures in this

world hail only the women. The flesh of women who are considered worthy of hailing

should not be abused for small pleasures. This is the truth.


82

jt« jt« jt« jt« ---- Penance Kural-261 c‰wnehŒ neh‹wš cæ®¡FWf© brŒahik m‰nw jt¤Â‰ FU

To bear due penitential pains, while no offence

He causes others, is the type of 'penitence'.

The nature of religious discipline consists, in the endurance (by the ascetic) of the

sufferings which it brings on himself, and in abstaining from giving pain to others.

“Utranoai noanral uyirkurukan seiyyamai

Atrae thavathir guru”

The appearance of the one who practices ‘Thavam’ can be defined as a thin stature due to

the practices of abstinence from food, the capacity to endure the difficulties themselves

and to abstain from hurting any other creature in any form.

Lord Jesus also says,

“But the subjects of the kingdom will be thrown outside, into the darkness, where there

will be weeping and gnashing of teeth”

Like the words of the great saints, even the good ones have to endure the difficulties,

sorrow, the loss of lives, diseases of the body and mind in this world. So saints who

realize the need to end the chain of births reach their guru, learn the skill of internal

vision, and endure, all the ups and the downs, happiness and sorrow, disease and hunger.

They realize that the food is only to stay alive and the life is not for having tasty food.

They practice abstaining from eating food and prevent doing harm to any creatures. They

consider other lives equivalent to their own and increase their capacity of ‘Thavam’.

“Ooninai urukki ulloli perukki”

- ‘Maanickavaasagar’

‘To melt the body and increase the inner light’

The words of ‘Maanickavaasagar’ reflect the same. Thus they travel along this path of

‘Thavam’ realizing the sole purpose of taking their life. This has been clearly said by

‘Valluvar’ two thousand years ago.


83

Kural-262 jtKª jtKilah®¡ fhF« mtkjid m~Âyh® nk‰bfhŸ tJ

To 'penitents' sincere avails their 'penitence';

Where that is not, 'tis but a vain pretence.

Austerities can only be borne, and their benefits enjoyed, by those who have

practiced them (in a former birth); it will be useless for those who have not done so,

to attempt to practice them (now).

“Thavamun thavamudaiyaark kaagum avamathanai

Akthilaar maerkol vathu”

Those with the perseverance of a penitent and a controlled mind can only perceive the

complete greatness of ‘Thavam’. It would be worthless for some, who do not have

control over themselves and is immoral.

Every profession in this world has its own rules. Only those who have a strong body like

that of a teak tree can indulge in wrestling. Those who do research in science can only

become a scientist. Those who learn and understand the minute intricacies and

physiology of body can only become a doctor. Similarly, one cannot choose to practice

‘Thavam’ just because others around do it. Only those with such a penitent mind can

indulge in the practise of ‘Thavam’. More than this they should also not have attraction

towards, ‘Mann’, ‘Penn’ and ‘Ponn’ (land, woman, and gold respectively) and should

possess the perseverance of not following their five senses. When a person without such

control, pursues the path of ‘Thavam’ it will end in a disaster. Hence, a person with

control of body, mind, diet, and senses can only follow the path of ‘Thavam’ and

maintain the glory of all the Ascetics of the past. If one thinks that it is an easy way of

earning without any kind of work then the tribulations they face cannot be numbered.

Since it is a work of godly state it should be done with similar mind. That is the reason

why ‘Valluvar’ has used strong words in this verse.


84

Kural-264 x‹dh®¤ bjwY« ctªjhiu ah¡fY« v©â‹ jt¤jh‹ tU«

Destruction to his foes, to friends increase of joy.

The 'penitent' can cause, if this his thoughts employ.

If (the ascetic) desire the destruction of his enemies, or the aggrandizement of his

friends, it will be effected by (the power of) his austerities

“Onnaar theralum uvanthaarai yaakkalum

Ennin thavathaan varum”

The destruction of those who stand in the path of the saint’s ‘Thavam’ and the raise of

those who are apt for the path of ‘Thavam’, is very much to the capacity of the Great

Ones. This capacity of those in the right path of ‘Thavam’ has been described in many

texts.

“Dhusta Nigraham sishta paripaalana”

- song in Sanskrit language

‘killing the evil, protecting the good’

If one has to travel in the path of ‘Aram’ without hindrance then the ones who cause

trouble in their path have to be neutralized. The ones who take the path of ‘Thavam’ have

to endure a lot of troubles in the form of teasing and mockery due to their attire, food

habits, their control of their senses, and all other restrictions they apply on themselves.

The ‘Guru’ protects his disciples, to let them live, like how the weeds in between the

plants have to be removed to produce a good yield. The lineage of ‘Gurus’ over the

innumerable centuries have been protected like this only.

Here ‘uvanthaarai yaakkalum’ (grow the liked ones) should not be interpreted as helping

people of same community and relatives. The liked one here refers to the son of his path,

the disciple. The word ‘Maanavan’ (‘Maanavan’ meaning disciple, ‘Maanubudaiavan’

meaning one who is respected) itself means someone with respect. This is because

today’s disciple is tomorrow’s ‘Guru’. Thence the protection of his disciples is also an

inherent role of the ‘Guru’. This has been told by ‘Valluvar’ in such a polished manner.


85

Kural-266 jtŠbrŒth® j§fUkŠ brŒth®k‰ wšyh® mtŠbrŒth® MirÍ£ g£L

Who works of 'penance' do, their end attain,

Others in passion's net enshared, toil but in vain.

Those discharge their duty who perform austerities; all others accomplish their own

destruction, through the entanglement of the desire (of riches and sensual pleasure). “Thavanseivaar thangaruman seivaarmat rallaar

Avamseivaar aasaiyut pattu”

The ones who tries to complete the ‘karma’ of his or her births by acquiring the skill to

perform ‘Thavam’ is the one who truly does his duty. On the other hand, if one falls for

the attraction of worldly things and works to acquire these physical matters, then he or

she will cause trouble to themselves.

The prevention of the prolongation of the chain of births is the reason for all the activities

of the Ascetic. These are the ones who reach the highest state of ‘Samadhi’ and prevent

further births. All the others, inclusive of all the professions in this world do not do their

duty. They do their profession to acquire wealth, pleasure, fame, or the respect they gain.

‘Thavam’ is the only act which is done for ones own ‘Karma’. All the other professions

will invariably lead to birth again and hence ‘Valluvar’ calls it ‘Avam’ (avam meaning

crime). The words of ‘Ramana Maharishi’ also refers to the same,



Only the saints can achieve this state. All others cannot reach it and all other activities

they do are considered crime. Imagine the amount of importance ‘Valluvar’ has given to

this verse by using such strong words.


86

Kural-267 Rl¢RlU« bgh‹nghš xëéLª J‹gŠ Rl¢Rl neh‰»‰ gt®¡F The hotter glows the fining fire, the gold the brighter shines;

The pain of penitence, like fire, the soul of man refines.

Just as gold is purified as heated in the fire, will those shine, who have endured the

burning of pain (in frequent austerities)

“Sudasudarum ponpol olividun thunbam

Sudasuda noarkir pavarkku”

The sacred saints, who endure all the self inflicted difficulties they have to, in order to get

rid of their birth, will raise their internal light or fire like how a piece of gold, put in

flame, gets more glow ridding of all the impurities.

With the help of the ‘Gnana Agni’ (fire of knowledge or internal fire) only can one get

rid of the physical and mental attachments. When the capacity of internal vision increases

the ‘Gnana Agni’ increases and it gives out radiation with its light. To cross this state is

referred in the religious texts as,

“Nerupparu mayirpaalam kadappathu”

‘cross the river of fire with a bridge of hair’

It is an adage by wise men,

“Neruppil puzhu patraathu”

‘The worm (of evil) cannot cling to the fire (of knowledge)’

The fire here should not be interpreted as increasing the skill by standing in fire. The

words of ‘Sivagnana Sidhiyaar’ also say the same.

“Sooriyakaandha kallinidathae seiyya

Sudar thoandriyida jyoti thoandrumaa pol”

- ‘Sivagnana Sidhiyaar’

‘Like the light of the sun converged by a lens giving fire, the increase in the Gnana Agni

with specific exercises will give the internal light’

Thus the internal light formed from specific practices with the help of ‘Gnan Agni’ will

give extreme Bliss. This is what is compared with the piece of gold which has been put in

fire by ‘Valluvar’.

“Ulloli oangida uyiroli vilangida

Velloli kaatiya meiyarut kanale

Nalangola purinthidu gnanayaa kathidai

Valansoozhi thezhunthu valarntha meikkanale

Vadhamu maagama virivum parampara

Naadhamun kadantha gnanamei kanale

Enniya venniya vellaanthara venul

Nanniya punniya gnanamei kanale

Valamuru sudhasan markka nilaiperu


87

Nalamelaa malittha gnanamei kanale”

- ‘Thiruvarutpaa’ sixth chapter.

‘The true fire of knowledge ‘Gnana Meikkanal’, is the one which increases the internal

light and shows it to me, which rises in a spiral form and gives all its good effects, which

is present across the astral universe, which gives ‘punya’ inside ‘I’ which is empty, which

gives me growth to attain the true clean sublime state (Samadhi)’.

The song by ‘Vallalaar Swamigal’ that says that the ‘Gnana Agni’ is the one which acts

like the wooden boat which helps us to reach the ashore in the sea should be kept in

mind. How many ever times the piece of gold is heated it still shows the same quality.

The ascetics are compared to the piece of gold by ‘Valluvar’.


88

Kural-268 j‹Dæ® jhdw¥ bg‰whid Vida k‹Dæ bušyhª bjhG«

Who gains himself in utter self-control,

Him worships every other living soul.

All other creatures will worship him who has attained the control of his own soul.

“Thannuyir thaanara petraanai aenaya

Mannuyi rellam thozhum”

When one has taken absolute control over his life (soul) then he reaches the state of being

worshiped by all other creatures who have not reached that state. The Teacher who

teaches the path of ‘Aram’ (Gnana Guru) will show and enlighten his disciple about all

the seven spiritual worlds.

1. Subaetchai

2. Visaaranai

3. Thanumaanasi

4. Satthuvaapathi

5. Asamsatthi

6. Pathartha Bhaavanai

7. Thuriyam

These are the seven spiritual worlds. These are the stages a mind transcends through in

order to attain the supreme knowledge of God himself (referred to as the worlds). The

ones who are in the first three states of mind are called as ‘Gnana Abhyasi’ (one who

practices and is along the path of Gnana). The one who crosses the fourth state slowly

come to a state where they start to research, about the place of origin and the place of

consolidation, and stay unified in this place. They are the ones who have got absolute

control over their life (soul). They are the ones who will be worshiped by all other

creatures. This is clearly elucidated in the song of the spiritual text, ‘Kaivalliya

Navaneetham’.

“Naalaambhumi yil varumun moondrubhumi yumadainthu

Nadanthu maandoar

Maelaana pathamadainthu piranthu mella mella

Vanthu veedu saervoar

Maalaana pavathil vizhaar mutharbhumi

Kidaipathuvae varutha mainthaa

Kaalaana mutharbhumi kaivanthaan muthi

Yunkai vantha thaame”

- ‘Kaivalliya Navaneetham’

For detailed explanations look into the text called ‘Kaivalliya Navaneetham’.

“Thaanana thanmayamae yallaal ondrai

Thalayedukka vottathu thalaipattaange

Poanaalum karpoora theepam pola poayolippa

Thallathu pulamvae rindraam


89

Gnanaagaa rathinoadu gnyaeyamatra gnyathuruvum

Nazhuvaamal nazhuvi nirkkum

Aaanaalum ithan perumai evarkaar solvaar

Athuvaanaal athuvaavar athuve sollum”

- ‘Thayumaanava Swamigal’

‘When the rise of the ‘Ego’ or ‘I,’ which is not a part of ‘it’ (life or soul) is prevented,

then, like the flame from a stone of camphor which cannot be traced when it

disintegrates, the Known, the Knower and the Knowledge (called Trividhah) all become

unified into one. Its greatness how can one say? When one reaches ‘it’ (gets to that state),

then ‘it’ which is inside those who get that state will itself elucidate’

When the practices and exercises are done in the right manner to reach ‘it’, then they

reach a state where the ‘it’ will itself elucidate to them. When one reaches this state then

they reach the status of being worshipped by all other creatures.


90

Kural-269 T‰w§ FÂ¤jY§ ifTL« neh‰wè‹ M‰wš jiy¥g£ lt®¡F

E'en over death the victory he may gain,

If power by penance won his soul obtain.

Those who have attained the power which religious discipline confers, will be able

also to pass the limit of Yama, (the God of death).

“Kootran kuthithalun kaikoodum noatralin

Aatral thalaipat tavarkku”

The individuals who have mastered the art of maintaining awareness and have a strong

heart will win death and embrace the glory.

The moment we are born, death stands opposing to us. This death can be postponed to a

later date but cannot be prevented. This is a well known fact to everyone. Where as the

‘Jeevan Muktar’ experience death at will, analyze the qualities of death, understands

them, again live in their own body and live in the astral plane. Thence they are never

afraid about death.

The word ‘Kootran’ (Lord of death) means the one who separates or divides the life from

the body (‘Kooru’ meaning divide, ‘Kootran’ or ‘Kootruvan’ - the one who divides). To

oppose the lord of death one should posses the skill to fight against him. The saints, who

travel along the path of ‘Aram’, should get a proper ‘Diksha’ or ‘Theetkai’ (initiation),

and practice various hard exercises to achieve that skill. The education of this sort,

Gnana, is referred to as

“Anthagan ezhuthiya ezhuthai azhithezhuthum ezhuthu”

“The letter which has the capacity to overwrite those written by Anthagan” (Anthagan

meaning ‘Kootruvan’ or the Lord of Death).’

This skill cannot be learnt by anyone else. Only those who possess the Gnana learnt from

the Guru has the capability to oppose the Lord of Death.

“Saagaamal setthu sugam peruvathekkaalam”

‘When is the time when I can die without dying and derive pleasure?’

These are the words of great saints. The saints, who have the practice of living forever,

destroy their mind, forget themselves and experience bliss, and elongate their life through

this practice. This is the meaning ‘Thiruvalluvar’ conveys in this verse.


91

Kural-270 Ïy®gy uh»a fhuz« neh‰gh® Áy®gy® nehyh jt® The many all things lack! The cause is plain,

The 'penitents' are few. The many shun such pain.

Because there are few who practise austerity and many who do not, there are many

destitute and few rich saints in this world.

“Ilarpala raagiya kaaranam noarpaar

Silarpalar noalaa thavar”

The reason why there are many who do not practice ‘Thavam’ and only a few who

practice it is because there are many who do not posses the skill to perform it.

‘Thiruvalluvar’ has written the ardousness of this plain truth as it is.

“Sariyai arumbendrum

Kiriyai malarendrum

Yogam kaayendrum

Gnanam kaniyendrum”

‘Sariya is bud, Kiriya is flower, Yoga is unripe fruit and Gnana is the fully ripe fruit’

These are the words of saints. The people who perform ‘Sariya’ are 95 percent, the

people who perform ‘Kiriya’ are 4 percent, the people who perform ‘Yoga’ are 0.998

percent, and the people who practice ‘Gnana’ is 0.002 percent. This is the count my

‘Gnana Guru’ ‘Sivakalai Aathithan Pillai’ has told me about the number of people who

attain ‘Gnana’.

I feel that there is no change in this number until now. The ones who show interest in the

practice of ‘Gnana’ is 0.002 percent. The ones who really attain the ‘Gnana’ from the

guru are only 0.002 of the initial 0.002 percent. Now, one can do the calculation to

understand how many really taste the fruit of ‘Gnana’. This is the bitter truth.

The knowledgeable say,

“Yaarukku ethil anubhavamillaiyo avargal athaipatri kavalai pada maattaargal”

‘Those who have not experienced something will not bother about it’

Only two in hundred thousand attain the state of tasting the sweetness of ‘Gnana’ and

enjoying it. Even though many know that this the best path, due to the lack of experience

they stay away from it. The reason why there are very less number of people who attain

this state was explained. Those who think will acknowledge it. The reason why the

number of people who do not possess the skill is more is because of the increase in

number of people who lack perseverance and inner strength. Only those with a strong

heart will be able to attain the state of tasting the sweetness of the fruit of ‘Gnana’.


92

Tlh xG¡f« Tlh xG¡f« Tlh xG¡f« Tlh xG¡f« ---- Inconsistent Conduct Kural – 271 tŠr kd¤jh‹ go‰bwhG¡f« ój§fŸ IªJ« mf¤nj eF«. Who with deceitful mind in false way walks of covert sin,

The five-fold elements his frame compose, decide within.

The five elements (of his body) will laugh within him at the feigned conduct of the

deceitful minded man.

“Vanja manatthaan paditrozhugukkam bhoothangal

Iinthum agathae nagum”

When those who have a deceitful mind which is stronger than the venom of a snake

disguise themselves in the form of a ‘Gnani’, then the five elements of fire, water, wind,

earth and sky which are present in their body will itself laugh at them.

Those who have a deceitful mind but disguise themselves like saints have not been

scolded worse by none other than ‘Thiruvalluvar’ himself. These people, who are like the

lions in the cover of a cow’s skin, bring upon destruction to the world and also cause

shame to the noble path of true saints. These shameless actors need not be punished by

anyone. The five elements present inside them will itself laugh at them. They will itself

ask questions to his consciousness and make him into a walking corpse. Before he falls

on the ground as a dead corpse, the five elements will ask him questions and eat him from

inside.

“Unakku aen kaavi chattai,

Unakku aen kazhuthil kottai,

Unakku aen kaalil kattai,

Unakku aen netriyile pattai,

Neeyo verum mattaiyallavo,”

‘Why do you wear a saffron colored shirt? Why do you need a bead of ‘Rudraksha’ in

your neck? Why do you wear wooden footwear? Why do you wear sacred ash on your

forehead? You are only a piece of dried bark (Non living thing).’

This kind of act of shame was present even before two thousand years, is present even

today, and seems like; it will be present in the future too. This is why ‘Valluvar’ has

scolded these shameless people. Those who can think a little would definitely

acknowledge and accept this fact.


93

Kural - 272 thDa® njh‰w« vt‹brŒÍª j‹beŠr¤ jhd¿ F‰w¥ go‹. What gain, though virtue's semblance high as heaven his fame exalt,

If heart dies down through sense of self-detected fault?

What avails an appearance (of sanctity) high as heaven, if his mind suffers (the

indulgence) of conscious sin.

“Vaanuyar thoatram evanseyyun thannenja

Thaanari kutra padin”

If one does wrong actions even after the consciousness warning that it is an act of sin,

what help can the high appearance of a saint do?

The fake saints who wear the costume of a saint and proclaim themselves as a ‘Maha

Guru’ were there before two thousand years, are present today and will be present even in

the future. It is not an easy task to detect those people. When we act practically according

to our knowledge, then we can realize that their other side has a lot of dark secrets. The

praise of these people with a fairer appearance and a darker inside as ‘Mahan’, (great

saint) makes them act according to their whim and fancy and treat other human beings as

herds of cows. These people will be torn into pieces by their own consciousness. This

truth has been delineated by ‘Valluvar’ in two lines before two thousand years, to make

human beings think. The great saints, who make the human beings in the world think, are

born very rarely to cause awareness among people. It is acceptable even if one is not able

to do good to humanity, but it is shameful to do such an act which will create chaos

among human beings.

“Kanaikodithu yaazhkoadu sevvithuaaangu anna

Vinaipadu paalaar kolal”

‘The arrow which is straight does harm, whereas the ‘Yaazh,’ (Ancient musical

instrument) which is curved and bent, gives music which is soothing to everyone.’

Similarly, the qualities of human beings should not be judged by their appearance but by

their actions. This is the inner meaning that ‘Valluvar’ has portrayed to make everyone

think.


94

Kural - 273 tèæš ãiyikah‹ tšYUt« bg‰w« òèæ‹njhš ngh®¤JnkŒª j‰W As if a steer should graze wrapped round with tiger's skin,

Is show of virtuous might when weakness lurks within.

The assumed appearance of power, by a man who has no power (to restrain his

senses and perform austerity), is like a cow feeding on grass covered with a tiger's

skin.

“Valiyil nilaimayaan valluruvam petram

Puliyinthoal porthumaein thatru”

The fake appearance of a saint, by a man who has not controlled his monkey like mind, is

like the cow which grazes the fields with the cover of a tiger’s skin. The common saying

in villages is “Beware of tigers with the cow’s skin”. On the contrary, ‘Valluvar’ has

cautioned others about the cow, with the cover of a tiger’s skin. The cow with tiger’s skin

grazes the field without any hindrance. Other cows will not dare to enter the field looking

at the appearance of a tiger. The truth can be realized only when we notice its action.

‘Valluvar’ here refers to those fake saints, who prey on the virginity of many women

under the disguise of a saint, and makes us think and differentiate them.

“Manitharilum paravaiyundu vilangundu

Kallundu maramundu

Manitharilum neer vaazhum saadhiundu

Anega kula manitharundu vaanavarum

Manitharaai pirappathunudu

Manitharilae piraparukka vanthathuvae

Arumaiyena vaguthaar munnoar”

- ‘Sivgnana Bodham’

‘There are birds, animals, stones, and trees among men. There are water living creatures

among men. There are many more classes of men. The heavenly people are also born as

men. Those who are born to cut off the chain of births are the best among all kinds of

men.’

Yes. Those who are born to break the bonds and cut off the chain of births are the best.

This is the truth that has been emphasized by all spiritual texts. The evil men who forget

this noble duty and disguise themselves as saints should be identified. This is the truth

that has been written by ‘Valluvar’ a long time ago.


95

Kural - 274 jtkiwª jšyit brŒjš òjškiwªJ nt£Lt‹ òŸÁäœ¤ j‰W 'Tis as a fowler, silly birds to snare, in thicket lurks.

When, clad in stern ascetic garb, one secret evil works.

He who hides himself under the mask of an ascetic and commits sins, like a

sportsman who conceals himself in the thicket to catch birds. “Thavamarai thallavai sithal puthalmarainthu

Vaettuvan pulsimizhn thatru”

To perform acts of improper conduct under the disguise of a saint is no different from

hiding in bushes to hunt grass eating animals. There is not a difference.

The birds which fly happily and independently in air will not even have the mildest of

thought that the hunter might keep a trap to hunt it. The hunter lures the birds with some

food on the surface but keeps the traps covered making it difficult for the birds to realize.

The birds only see the food and do not realize that they are themselves going to be food

for the hunter. The bogus saints like the hunters prey on the virginity of women folk.

They destroy the lives of many women. The women also fall in the trap and get

destroyed. Whom will the women confront about this?

“Thirudanai thael kottiyathu pol summa irunthiduvar”

‘Like the thief who gets stung by a scorpion, they stay quietly”

The women are afraid that, they might be punished by the words of the saint or they may

not be able to live peacefully later. Are there any texts which ask one to perform such

acts of misconduct under the disguise of a saint? No, there are no texts which say that.

These people should be identified from their actions and one should not fall into their

trap. This is the warning ‘Valluvar’ gives to the society at large.


96

Kural - 276 beŠÁ‹ Jwth® Jwªjh®nghš tŠÁ¤J thœthç‹ t‹fzh çš

In mind renouncing nought, in speech renouncing every tie,

Who guileful live,- no men are found than these of 'harder eye'.

Amongst living men there are none so hard-hearted as those who without for saking

(desire) in their heart, falsely take the appearance of those who have forsaken (it). “Nenjin thuravaar thuranthaarpoal vanjithu

Vaazhvaarin vankanaa ril”

There is none crueler than those who act as saints without destroying the mental

attachment internally and externally.

Those who act as magnanimous men of higher class and plot evil actions over night are

the ones who are being scolded by ‘Valluvar’ in this verse. There have been some

experiences that are out of etiquette in this world. This is understood from the song in

‘Sundharar Dhevaaram’.

“Kutroruvarai koorai kondu

Kolaigal soozhntha kalavelaam

Setroruvarai seitha theemaigal

Immayae varun meimaiye”

- ‘Sundharar Dhevaaram’

‘The deed which gives the most ‘Punya’ and the sin of committing the evil deeds even

after the warning of the consciousness both will come as ‘Prarptha Karma’ and produce

their effect in this life itself.’

It is not unusual for the entire world to disrespect even the most powerful man in the

world because of his act of misconduct.

“Thaanae purivinaiyaaar saarum irupayanum

Thaanae anubhavithaal thappaathu – thaanooru

Koadi karbam sendraalumkoathaiyae seithavinai

Naadi nirkkum nayanthu”

- “Needhivenba”

‘The two effects of ones deeds have to be experienced by him or her. Even if one escapes

it for hundred births, it will come back to him or her and stand smiling in front’

These are all not my words. These are the words of the holy men of the past. These fake

saints can be identified with their actions. Their actions are not towards a noble cause,

they have the character of using slanderous and negative remarks about others, their

attachment towards food stuff, and the habit of being flirty with women. These are the

characters which help to identify the men who are fakes.

The appearance alone is always deceiving; hence we should closely watch and analyze

their actions to understand their quality.


97

Kural – 280 kê¤jY« Ú£lY« nt©lh cyf« gê¤j bjhê¤J éo‹. What's the worth of shaven head or tresses long,

If you shun what all the world condemns as wrong?

There is no need of a shaven crown, nor of tangled hair, if a man abstain from those

deeds which the wise have condemned. “Mazhitthalum neettalum vaendaa ulagam

Pazhitha thozhitthu vidin”

What difference does it make if hermits who do not indulge in activities, which make the

world taunt, have long hair or have a clean shaven head? All these are gimmicks to fool

everyone around. Why should one indulge in all these externalities drama, when one

understands the truth of ‘Advaita’ (Dvaita – dual state; Advaita – non dualistic state), by

thorough analysis of philosophy? What does ‘Ouvaiyyar’ say about this?

“Vaedamum neerum vilanga nirutthi”

‘Disguise and make up can be stopped after understanding’

When one knows and perceives all the truth then there is no need for a special costume

and make up. This was the principle followed by all the great souls. It is appropriate if

one refrains from committing actions that cause the shame, he or she does not require

growing a long hair or shaving it down to nothing. ‘Valluvar’ strongly says this message

as an order. Even during the period of Lord Jesus Christ, there were false and disguised

saints. He (Jesus Christ) warns people to be careful of these imposters.

“Watch out for false prophets. They come to you in sheep's clothing, but inwardly they

are ferocious wolves.”

- Bible Matthew 7:14-16

“Watch out for the teachers of the law. They like to walk around in flowing robes and be

greeted in the marketplaces, 39and have the most important seats in the synagogues and

the places of honor at banquets. 40They devour widows' houses and for a show make

lengthy prayers. Such men will be punished most severely.”

- Bible Mark 12:39-41

Hence it is clearly evident that, there may be a difference in the disguise whether it is the

east or west and whether it was AD or BC, but their actions are all the same. The verses

given for ‘Asceticism’ or ‘Thavam’ and for ‘Inconsistent Conduct’ were, are and will be

consistent in this world.


98

fŸshik fŸshik fŸshik fŸshik ---- The Absence of Deception Kural - 290 fŸth®¡F¤ jŸS« cæ®ãiy fŸsh®¡F¤ jŸshJ ò¤nj SyF

The fraudful forfeit life and being here below;

Who fraud eschew the bliss of heavenly beings know.

Even their body will fail the fraudulent; but even the world of the gods will not fail

those who are free from fraud. “Kalvaarkku thallum uyirnilai kallaarkku

Thallaathu puthae llulagu”

The life of men, who do not worship the Guru, who hastens the achievement of ‘Gnana’

and shows the true thing inside, who betray the Guru and steal his grace, will be pushed

further. The one, who does not steal the grace, stays along with the guru and performs

services to him, will only attain the eternal bliss. The same has been said by Lord Jesus in

the Bible.

“And many false prophets will appear and deceive many people. 12Because of the

increase of wickedness, the love of most will grow cold, 13but he who stands firm to the

end will be saved”

- Bible Matthew 24

The text called ‘SivaGnana Sithiyaar’ says,

“Aasaan arullaal adisaer gnaanam

Vanthidum matrondraalum varaathaagumae”

‘The ‘Gnana’ (true knowledge) can be attained with obedience and by the grace of the

Guru or ‘Aasaan’. It cannot be reached by anything else’

The great saints have all reinforced the importance of the obedience and faith in the guru.

Still, some do not abide by these words, do not show affection and attachment to the

guru, think that half baked knowledge is sufficient, think that they can learn the rest from

another guru, or think that they no longer need to be obedient to the guru, steal as much

as grace as possible form the guru and leave. This stealing of ‘Gnana’ is what is referred

to in, ‘Absence of deception’. This chapter was written to those who are learning the

lessons (‘Gnana’) from the Guru. It was written with the good intention that the students

or the disciples should learn this knowledge completely and should not leave with half

baked knowledge. Why would ‘Jeevan muktar’ procure wealth? They require food only

to sustain life. A little thinking will give this answer. What wealth could one steal from a

‘Guru’? This is the reason why the lives of those who steal the ‘Gnana’ from the guru

will be pushed further away from consolidation. That is, the absence of the Guru’s grace

will cause the inability of these people to learn the exercise, to reach the stage of

consolidation of their life inside them (Samadhi). The affectionate son, the disciple, who

does not steal the ‘Gnana’ from the guru, gets to know the place of consolidation of life

and attains the state of no birth. He then attains the eternal bliss. This is the deep thought

of ‘Valluvar’.


99

btFshik btFshik btFshik btFshik ---- Not being Angry Kural - 304 eifÍ« ctifÍ§ bfhšYŠ Ád¤Â‹ gifÍ« csnth Ãw Wrath robs the face of smiles, the heart of joy,

What other foe to man works such annoy?

Is there a greater enemy than anger, which kills both laughter and joy ? “Nagaiyum uvagaiyyun kollun sinatthin

Pagaiyum ulavo pira”

Is there a stronger enemy to the saints, who travel the path of ‘Aram’, than the anger

which destroys the laughter and happiness?

The pursuers of ‘Aram’ should renounce their character of being angry. The anger

destroys the smiling face of a person. What will happen if there is no happiness in the

mind? Is it possible to control the mind or unite the mind? The mind will start to run

astray and get involved in subjects that are not beneficial. How will the mind

consolidate? When the mind starts to run astray during meditation, then because of the

anger, it gets involved in unnecessary activities and cause trouble to oneself. Does one

require an enemy? The situation, where he himself becomes his enemy, will arise.

“Arivilaar thaam thammai peezhikkum peezhai

Seruvaarkkum seithal arithu”

- ‘Kural’

‘The suffering that fools inflict upon themselves is hardly possible even by foes.’

This seems to be the answer given by ‘Valluvar’ to these people who are not able to

control anger. Yes, the anger causes one to forget him and perform non beneficial things

by mind, mouth and activity. One does not require a foe in this state. He himself becomes

his foe, unable to complete the taken tasks and get into trouble. That was the reason why

the saints have stressed on the abolition of anger.

“Aaruvathu sinam”

‘Anger is something that has to subside’

The saint ‘Ouvaiyaar’ has also said the same very sweetly.


100

Ï‹dh brŒahik Ï‹dh brŒahik Ï‹dh brŒahik Ï‹dh brŒahik ---- Not doing Evil Kural - 314 Ï‹dhbrŒ jhiu xW¤jš mt®ehz e‹daŠ brŒJ élš

To punish wrong, with kindly benefits the doers ply;

Thus shame their souls; but pass the ill unheeded by.

The (proper) punishment to those who have done evil (to you), is to put them to

shame by showing them kindness, in return and to forget both the evil and the good

done on both sides.

“Innasei thaarai orutthal avarnaana

Nannayan seithu vidal”

Please know that the best way to punish those who caused trouble, without scolding

them, is to show them kindness and do well to them in a way that they will have to cover

their faces in shame.

The thought told by ‘Valluvar’ is acceptable to the world of knowledgeable people. The

same has been told by various religious leaders in a slightly different way.

“But I tell you, Do not resist an evil person. If someone strikes you on the right cheek,

turn to him the other also.” Matthew 5:38-40, Bible.

The various saints in the past have created the device to dampen the anger and speed in

action.

The Prophet Mohammed used to walk regularly in a street. There lived a wealthy woman

in that street, who did not like the name and fame of Prophet. Whenever Prophet walked

along the street, the woman threw the waste collected in her house on him. That had

become a very common daily act. Suddenly, one fine day the woman stopped throwing

the waste on the Prophet. The Prophet, who observed that, asked the neighbors about

what had happened to the woman. The neighbors replied that the woman had fallen sick.

The prophet then went to the woman’s house, conveyed his regards to her and prayed for

her betterment. The woman bowed down her face in shame. The obvious change after

that incident can be imagined.


101

Kural - 319 Ãw®¡»‹dh K‰gfš brŒæ‹ jk¡»‹dh Ã‰gfš jhnk tU«. If, ere the noontide, you to others evil do,

Before the eventide will evil visit you.

If a man inflict sorrow upon others in the morning, it will come upon him unsought

in the very evening.

“Pirarkinna murpagal seiyyin thamakkinnaa

Pirpagal thaame varum”

Please know that the man, who derives pleasure in causing sorrow to others in the

morning, will have to face the sorrow the same evening.

“Murpagal seiyyin pirpagal vilaiyum”

- ‘Ouvaiyaar’

‘The actions done earlier in the day will show its effect later the same day’

When a ball is thrown on the wall it returns back to us. When it is thrown slowly it

returns back slowly and when thrown swiftly it returns back swiftly. This is the rule of

nature. This is not performed by anyone, it happens this way. The same has been

conveyed by the Newton’s law of motion,

“For every action, there is an equal and opposite reaction”

The fact that any act will bring about its equivalent opposite reaction fits well even for

spirituality. The adage spoken commonly in villages says,

“Vinai vithaithavan vinai aruppaan

Thinai vithaithavan thinai aruppaan”

“The One who sows millet reaps millet; one who sows misery reaps misery”

The noble thought of this adage can be understood without any research. The same

thought was conveyed by ‘Valluvar’ a long time ago.


102

Kural - 320 nehbašyh nehŒbrŒjh® nkyth nehŒbrŒah® nehæ‹ik nt©L gt®. O'er every evil-doer evil broodeth still;

He evil shuns who freedom seeks from ill.

Sorrow will come upon those who cause pain to others; therefore those, who desire

to be free from sorrow, give no pain to others. “Noayellaa noaiseithaar maelavaa noaiseyyaar

Noayinmai vaendu bavar”

The sorrows that we feel in the present life are all because of the sorrows that we caused

to others in the past. Hence, those who do not cause trouble to others are the ones who do

not want any trouble to themselves in the future.

The person who causes trouble to others, by mind, words or actions, is considered to sow

the seeds for the next birth.

“Enseyal aavathu yaathu? Ondrum

Illai ini theivamae

Unseyalae endru unarapetrraen

Intha oon edutha

Pin seitha theevinaiyaathu ondrum

Illai pirappatharkku

Mun seitha theevinaiyo inganamae

Vanthu moonduthuvae”

- ‘Pattinathadigal’

‘What is a part of my action? Nothing from now on, oh God! I understood that it is all

your acts. The ill deeds that I have committed after taking this body are no more left for

me to take another birth. Let the effects of my previous ill deeds (previous birth) come on

to me and affect me right now.’

Pattinathadigal, who was a wealthy businessman, transformed into a saint. He understood

that the effects of the deeds of the previous births will affect him. Hence, he says, “Let

the effects of my previous ill deeds (previous birth) come on to me and affect me right

now”, so that he can be set free. We also want, the affectionate sons, the disciples as

those who understand the effects of the deeds of previous births. When such an

understanding prevails, then the mind that reflects the understanding, by not causing

trouble to anyone, is formed.

The song by ‘Sundara Moorthi Naayanaar’ also makes us think a little,

“Kutroruvarai koorai kondu

Kolaigal soozhntha kalavelaam

Setroruvarai seitha theemaigal

Immaiyilae varum meimayae”

‘The murders, thefts and all other ill deeds that are done with ones knowledge against

someone will produce its effect in this birth itself. This is the truth.’

The effects of all good and bad deeds that are committed with ones knowledge will be

produced in the same life. This is the thought of ‘Naayanaar’.


103

The same is said in villages as,

“Therinthae seitha thappukku adimael adi”

‘The mistakes that are done with knowledge will punished with strikes one after another’

This brings to the fore the effects of our actions and their effect on our spiritual quest.

Those who wish to cross the ocean of birth need to act with this in mind.


104

bfhšyhik bfhšyhik bfhšyhik bfhšyhik ---- Abstinence (from killing) Kural - 321 mwéid ahbjå‹ bfhšyhik nfhwš Ãwéid všyhª jU«. What is the work of virtue? 'Not to kill';

For 'killing' leads to every work of ill.

Never to destroy life is the sum of all virtuous conduct. The destruction of life leads

to every evil.

“Aravinai yaathenin kollaamai koaral

Piravinai ellaan tharum”

If we question, “which is the path of ‘Thavam’?”, then the answer would be to prevent

the destruction of the life units (sperms) which have fused in the life of oneself. Other ill

deeds like, destruction of lives of other beings (to kill), will produce all its harmful

effects definitely.

To refrain from the destruction of ones own life for pleasure is the act of those who

travel along the path of ‘Thavam’. This is his strong intention. Abstinence (from

killing), here more aptly refers to the abstinence from killing of ones own life units, the

germ cells, than the killing of other living beings. This is the deepest meaning in the

chapter of Abstinence (from killing).

The killing of other lives will cause the spirit (‘Kaarana Sareeram’) or the life to accept

the karma and prevail inside the body or prevail in the cosmos. The effects of which may

be produced in the same birth or may be transferred to the next life or lives along with the

spirit ‘Kaarana Sareeram’.

“Aadhiendra vindhuvukku azhivu vanthaal

Haranaalum hariyaalum mudiyaathappaa”

‘When there is destruction of sperms which forms the beginning, just calling Hari (Lord

Vishnu) and Haran (Lord Shiva) cannot do anything”.

The words of the Siddhars are very true.

“Vindhu nilai thanaiyarinthaal vithamaana

Naadhamathu guruvaai poagum

Andhamulla naathamathu guruvaai

Poanaal aadhi andhamaana guru neeyae aavaai

Sandhegam illaiyadaa sagalakalai gnanangalum

Itharkku ovvaathu”

- ‘Agathiyar’

‘When one possesses the knowledge about the capability of the sperms, it will produce

the rope to rise, when the rope rises then he himself forms the guru who is the start and

the end. There is no doubt in this. The knowledge about any other form of arts or science

is not comparable to this.’

Did you see what ‘Agathiyar’ says so strongly? The ones who travel the path of ‘Aram’

possess control and character to focus their life force in their quest for spirituality


105

Kural – 322 gF¤JzL gšYæ nuh«òjš ünyh® bjhF¤jt‰W bsšyhª jiy Let those that need partake your meal; guard every-thing that lives;

This the chief and sum of lore that hoarded wisdom gives.

The chief of all (the virtues) which authors have summed up, is the partaking of

food that has been shared with others, and the preservation of the mainfold life of

other creatures.

“Pagutthundu palluyir oambuthal nooloar

Thogutthavattru lellaam thalai”

The activities done by people in domestic lives are all towards the protection of this

physical body. Whereas, all the holy scriptures in this world have asserted that, the act of

protection of the life, by which many life units are protected, to be the chief of all acts.

“Udambinai munnum izhukken irunthaen

Udambinukkullae yuruporull kandaen

Udambulae utthaman koyil kondaan endru

Udambinai yaanarinthu thoambugindraenae”

- ‘Thirumanthiram’

‘I had considered this body as disgraceful thing. I then found out the tiny thing inside my

body. Then I realized that the pure one resides, in the temple, inside this body and

because of this knowledge I started to protect this body’

‘Thirumoolar’ says that the pure one stays inside this body in the form of life and controls

it. Hence when he protects his body he considers it as protecting his life as well. He

further says,

“Udambaar azhiyin uyiraar azhivar

Thidampada meignanam seravum maataar

Udambai valarkkum ubaayam arinthae

Udambai valarthaen uyir valarthaen”


‘They would not strictly follow the path of true Gnana and destroy their body and cause

the destruction of their life. I learnt the trick of nourishing the body. I nourished the body

and nourished my life.’

To nourish the life is an act possible by ‘Jeevan Muktar’ only. They are the ones who

know the trick of nourishing the life. They transfer this knowledge, which they know,

understand, and discern, to their disciples as well. Then the disciples also learn to nourish

their lives. Those who do not know to nourish their life, at the end of their ‘Praraptha

karma’, separate into their body and soul and have to be born again. The ones who know

this trick of nourishing their life alone can attain the state of no death or birth. This was

the reason why ‘Valluvar’ strongly states that the act of teaching this trick and making

many lives nourish themselves as the chief act, among all that have been described in the

Holy Scriptures. Those who have learnt the practice of nourishing their lives only can

protect their germ cells without destruction. Others in domestic life destroy their germ

cells and derive pleasure.


106

“Remember Your Creator While Young”

- Bible.

We need to understand that we were created by the union of the germ cells.The inner

meaning of what Jesus Christ said is in line with the thoughts of Saint Thiruvalluvar.


107

ãiyahik ãiyahik ãiyahik ãiyahik ---- Instability Kural - 331 ãšyhj t‰iw ãiyæd v‹WzU« òšy¿ th©ik fil

Lowest and meanest lore, that bids men trust secure,

In things that pass away, as things that shall endure!

That ignorance which considers those things to be stable which are not so, is

dishonourable (to the wise).

“Nillaatha vatrai nilaiyina enrunarum

Pullari vaanmai kadai”

The most shameful thought of all is, to be smitten by the ignorance of, considering all

those which are perishable as stable things.

‘You’ consider this body as you, but you are indestructible. This body will one day,

definitely, fall in the ground as corpse and be destroyed. Therefore, please eradicate the

thought that ‘you’ are this body. ‘You’ are not this body. This is called as

‘Annamayakosha’ (Annamayakosha – the physical body). This is formed by the

combination and fusion of the five elements.

You are not the ‘Pranamayakosha’ that is liberated through your nostrils

(‘Pranamayakosha’; this refers to the underlying atomic structure of reality that supports

the body and looks like it. It is sometimes called the ethereal body). This Pranan which is

subtle is created by the ‘Rajo Guna’ of the five elements (Rajo-guna means kama-lobha,

kama, simply desiring). Please disregard that as well.

The ‘Manomayakosha’ (Lower Mind –Manomayakosha) gets its information from the

senses and it interacts with energy, and the ‘Vignanamayakosha’ (Discriminative Mind -

Vijnanamayakosha. This is also called Buddhi or the Higher Mind) of the ‘Antha

Karanangal’ (Internal instruments – Mind, Intellect, Subconscious mind and Ego are

created by the ‘Sattva Guna’ of the subtle five elements (sattva-guna means knowledge,

to see things as they are). Hence, ‘you’ are not them. Disregard them as well. The last is

the, ‘Anandamayakosha’ (the sheath of ananda, inherent bliss) which is the ‘Tamo Guna’

(Tamo-guna means shameless) of Ignorance. Therefore, disregard that as well.

‘You’ are the form of the ‘Atma’ (spirit) which is the, knowledge, bliss, balance,

stability, evidence for everything, sole and the everlasting thing. That is the only thing

which is indestructible. This obese body is destructible.

Please search for the indestructible everlasting thing and reach it. Do not concentrate on

anything that is destructible and become instable. This is the sacred meaning of

‘Valluvar’s words.


108

Kural – 332 T¤jh£ lit¡FHh¤ j‰nw bgUŠbršt« ngh¡F« mUéëª j‰W As crowds round dancers fill the hall, is wealth's increase;

Its loss, as throngs dispersing, when the dances cease.

The acquisition of wealth is like the gathering together of an assembly for a theatre;

its expenditure is like the breaking up of that assembly.

“Kootthaat tavaikkuzhaa thatrae perunchelvam

Poakkum aruvilin thatru”

The wealth and property that we accumulate will one day separate from us like the people

dispersing from the theater, to go home, after the show is over. Therefore, one should

understand and differentiate the things that are unstable and the one that is stable and act

accordingly.

The wise men of the past have told about the instability of wealth, youth and this body.

When there is a show in the theater the people from various places visit and assemble

together to watch it. Once the show gets over the people disperse from there to their

homes. Similarly, one’s accumulation of enormous quantities of wealth will get dissolved

if he or she looses the capacity to utilize it in the right direction. All that we see and

possess are destructible. The analysis and understanding of the thing that is indestructible

will explain the complete meaning of the chapter of Instability. One who possesses

millions can become the one who possesses thousands. One who possesses thousands can

become the one who possesses nothing. This is can be seen easily in everyday life.

“Mayir oodaadaatha natpu kooda

Porull oodaada kettu vidum”

‘The thickest of friends between whom even a hair cannot pass through, will also get

spoilt when money comes in between’

The common adage says that even friendship will get spoilt when money comes in

between. Those who weigh others with money are many in this world. On the other hand,

those who weigh people in the light of the indestructible knowledge that they possess are

very few in number.


109

Kural - 333 m‰fh ÏašÃ‰W¢ bršt« mJbg‰whš m‰Fg M§nf braš

Unenduring is all wealth; if you wealth enjoy,

Enduring works in working wealth straightway employ.

Wealth is perishable; let those who obtain it immediately practise those (virtues)

which are imperishable.

“Arkaa iyalbitru selvam athupetraal

Arkupa aangae seyal”

One should indulge in the practice of ‘Thavam’ which makes one realize that the money,

which reaches him or her, is unstoppable and cannot be restrained to oneself.

Wealth is perishable. When wealth accumulates then pride and haughtiness also starts to

accumulate along with it. When one possesses 50 rupees then it might save us. Whereas

when one possesses 50 million rupees then one has to protect it. When the mode of

protection of wealth is not right then it might itself become a foe to our lives. Therefore,

we should run towards attaining the indestructible bliss.

We must search for it and find the one who is capable of showing it. When we find the

person then we will have to see if the person who teaches this practice is righteous, and if

he is capable. When we are definite that he is the one, we should follow him and with his

preaching take up the task of breaking the chain of births.

The song from “Kaivalya Navaneetham” says,

“Onrukel magane pumaan muyarchi

Yaal uraithu maanudarkku eesan

Nanru seyyave kattiya noolvazhi

Nadanthu nallavar pinnae

Sendru thuttuvadhanai vittu vivegi

Yai senittha mayayai thalli

Nindru gnanathai adainthavar

Pavangalpom nichayam ithu thane”

‘Oh! My son! Listen to me. Eswaran (Lord Shiva) has given ‘Vedhas’ to people for them

to perceive the eternal bliss. The one who desires to attain Moksha or Samadhi, tries to

and acts according to the vedhas, associates with the holy saints, destroys the feculent

scent of the sex and anger, gains Gnana (knowledge) and attains Samadhi, will cross the

river of birth. This is the truth.’

‘Valluvar’ seems to expound the same thought. He extols people to follow the path of

‘Thavam’ and break the chain of births.


110

Kural – 334 ehbsd x‹Wngh‰ fh£o cæßU« ths Jz®th®¥ bg¿‹. As 'day' it vaunts itself; well understood, 'tis knife',

That daily cuts away a portion from thy life.

Time, which shows itself (to the ignorant) as if it were something (real) is in the

estimation of the wise (only) a saw which cuts down life.

“Naalena onrupoar kaatti uyireerum

Vaala thunarvaar perin”

Those who well understand time will consider each ‘day’ as a sword which cuts down the

total time of our life. This kural tries to place emphasis on each day of our life, which we

take for granted and ultimately boils down to each and every one of our actions.

Life is like a bank account, we get what we put in.

Life is like the account in the bank, we can use the money as much as we have deposited

before. When the amount of money is depleted then the story also ends. The number of

days of a human life depends on the status of ones ‘Praraptha Karma’. This is the natural

state. It is naturally calculated as a specific number of years. When the days are

exhausted, the life, like a bird, flies out of the body. The same philosophy has been

simulated to a long piece of wood, life, which is chopped down little by little with the

sword of ‘day’. This lifetime is something which is exhaustible and hence instable.

Before such a situation arises, before the bank account gets depleted, before the last piece

of wood is cut into two equal halves, one must multiply his lifetime with the help of the

education which breaks the chain of births and prevents death.

“Vaanaa laang kadigaaram thanakku saavi

Vazhanguvathu morukaalae orukaal kandeer

Koanaaga ammull nirpathinrae vendro kurithuraikka

Atharkkul kandadaiveer guruvaithaedi”

- ‘Paramagnana Gurubiraan Rajarishi Sankara Swamigal’

(Jeevan Muktar, with his Samadhi temple in Thiruchendur)

‘Like turning the key right before the running clock stops, to keep it running, with the

grace of the ‘Gnana Guru’ stay in the place where the key has to be turned, keep it

running continuously and get the state of no death’

It is an admirable simile. Isn’t it?


111

Kural - 335 eh¢br‰W é¡FŸnkš thuhK‹ ešéid nk‰br‹W brŒah¥ gL«. Before the tongue lie powerless, 'mid the gasp of gurgling breath,

Arouse thyself, and do good deeds beyond the power of death.

Let virtuous deeds be done quickly, before the biccup comes making the tongue

silent.

“Naachetru vikkullmael vaaraamun nalvinai

Maersendru seyya padum”

When there is more time left in life, before one dies with hiccups and the tongue loosing

the ability to speak, he or she must well understand the instability of life and select the

right path and try to attain bliss. We need to understand the ephemeral nature of life. The

reference to hiccups is an advert to death because of which all actions cease.

“Kaiyondru seyya vizhiondru

Naada karuthondru enna

Poiyondru vanjaga naavondru

Paesa pulaal kamazhum

Meiyondru saara seviyondru

Kaetkka virumbum yaan

Seigindra poosai evvaaru

Kolvaai? Vinai theerpavanae”

- ‘Pattinathaar’

‘Oh Lord! How will you accept the prayers of me, who likes the, hands which does

something, eyes which look out for something, mind which thinks something, deceiving

tongue that speaks not truth, body which associates with perfumed flesh, ears which

listen to something?’

We see the people in this world, with their hands doing something, eyes looking at

something else, mind thinking different and the tongue speaking lies trying to make us

fall in their bait. The time flies away seeing such activities in life. We also see the holy

men who wander in this world, like gods who are alive, who possess the Holy Spirit in

them. The texts left behind by these people are inviting to us. When one has the

‘Praraptha’ and when the surrounding is conducive, then these men also may help us

through different forms. Before the tongue ceases to speak and our lives come to an end,

let us learn the deathless knowledge form these great souls and attain the ultimate state of

no birth.


112

Kural - 337 xUbghGJ« thœt j¿ah® fUJg nfhoÍ kšy gy

Who know not if their happy lives shall last the day,

In fancies infinite beguile the hours away!

Innumerable are the thoughts which occupy the mind of (the unwise), who know not

that they shall live another moment.

“Orupozhuthum vaazhva thariyar karuthupa

Koadiyu malla pala”

The people in this world, who cannot predict the existence of their lives each and every

impending second, think that they have a million or even more days left in their lives.

“Aasaikkor alavillai akilam ellamkatti

Aalinun kadal meethilae

Aanaisela vaeninaivar alagaesan nigaraaga

Amponmiga vaitha paerum

Naesitthu rasavaatha vitthai kalaithiduvar

Nedunaal iruntha paerum

Nilayaaga vaeyinun kaayakarpam thaedi

Nenju punnaavar ellaam

Yoasikkum vaelaiyir pasitheera vunbathum

Uranguvathum aaga mudiyum”

- ‘Thaayumaana Swamigal’

‘There is no limit for one’s wish. Even when one rules the entire world, the mind still

wants to see if there is anything more than that. Even when one has gold equivalent to

‘Kuberan’ (lord of treasury in heaven, according to Hindu Mythology), the mind will still

try to find the alchemical way to convert iron to gold. Even when one has lived in this

world for a very long time, the mind will still try to get ‘Kaayakalpam’ (potion that

rejuvenates) to restore what has been lost in their life. The mind fixes on all that are prone

to be destroyed and gets hurt. In the end, by thinking about all these things, the time will

be spent only in satiating their hunger and sleeping.

People destroy themselves even after noticing that the things that meet the eye and all

that can be possessed are destructible. They will not be able to know their lives even for a

second. The indestructible thing can be identified if one tries to enquire and research

about it. The knowledgeable say “The wants are unlimited”. Even after realizing that the

wants are endless, people still get entangled in the same web.

It is prudent to analyze and learn the path for the glorification of this life (soul), when

there is time left in the lifetime. That is the way in which one can live gloriously in this

world forever.


113

Kural – 338 Fl«ig jå¤bjhêa¥ òŸgwª j‰nw cl«ngh Læçil e£ò

Birds fly away, and leave the nest deserted bare;

Such is the short-lived friendship soul and body share.

The love of the soul to the body is like (the love of) a bird to its egg which it flies

away from and leaves empty.

“Kudambai thanithozhiya pulparan thatrae

Udambodu uyiridai natpu”

The chick, when it is within the egg, will always think of breaking open the shell and as a

natural progression, will learn flight and fly away leaving the shell behind. Similarly, the

`life inside each one of us, will fly away from the body, one day or another.

We are not able to see the men we see the previous day. Even the physicians and

surgeons, with the current advancement in technology, are only capable of restraining this

life in installments for a few days, weeks, months or years. The bird of life, knows that it

has to separate and fly away from this body one day, does not think of consolidating

inside this body. It does not search for the method of consolidating and does not reach it

also. The ones who have searched and consolidated their life force are rare in this world.

“Kaadoe? Sediyoe? Kadalpuramoe?

Ganamae miguntha

Naadoe? Nagaroe? Nagar naduvoe

Nalamae miguntha

Veedoe? Puranthinnayoe?

Thamiyaen udal veezhidam?”


‘Is it in a forest, beside a shrub, along the beach, in the country, city, centre of the city,

inside the healthy home, outside the house? Where is my body going to fall down?’

‘Pattinathaar’ sang this song when he was about to let go of his worldly life and start his

eternal journey. This truth happened in the past, is happening, and will happen in the

future. Before such a situation arises, shouldn’t we take up the deed which is capable of

eradicating the two – fold deeds? This is what ‘Valluvar’ has delineated here.


114

Kural – 339 cw§FtJ nghYŠ rh¡fh Lw§» éê¥gJ nghY« Ãw¥ò

Death is sinking into slumbers deep;

Birth again is waking out of sleep.

Death is like sleep; birth is like awaking from it. “Uranguvathu poalun saakkaa durangi

Vizhippathu poalum pirappu”

Death of a person is like the sleep one gets. The birth after death arrives swiftly like how

one gets up from sleep. If one knows about the explanation of spirit ‘Kaarana sareera’

then this could be easily understood.

‘Avithya sakthi’ is the spirit or the ‘Kaarana Sareera’ (kaarana meaning Reason; sareera

meaning body). This is the Ignorance, and this forms the ‘Aavarana sakthi’ (ego) due to

experience. This contains the ‘Sookshama Sareera’ (etheric body) or ‘Atma’ inside it

during the time of death, it acts like an adhesive which takes along the karmas of this

birth (including the previous births) to experience the effects of them in the future births.

Since this acts as the reason why the ‘Sookshama’ and the ‘Sthoola’ (Sthoola meaning

physical organic body) bodies to be united again in a new birth, it is aptly called ‘Kaarana

Sareera’. Only when this is destroyed can we attain ‘Mukti’. How can we destroy this

unless we know it by experience? Ignorance and ego are the ones which forms this. When

we control the tantrums of the mind and see what exists above it with our intellect, only

dead space which is in the form of darkness prevails. This is the ‘Kaarana Sarera’. The

‘Karaana Sareera’ which has been recognized, is not a part of the life, hence has to be let

free and one needs to observe the form of one’s life, which knows this truth. This is

known as knowing oneself. The knowing of oneself is called ‘Gnana’ (True Knowledge).

Only when this ‘Gnana’ is attained, the ignorance and the ego, which form the ‘Kaarana

Sareera’ can be destroyed.

If the ‘Kaarana Sareera’ is destroyed, when the ‘Atma’ separates it is unable to get out

since the adhesive or the guide which takes it along no longer exists. It gets destroyed

like a drop of water eaten by molten metal. When this happens, the chain of births is cut

off.

Until the ‘Kaarana Sareera’ is destroyed, births and deaths will continue in a chain like

fashion like sleeping and awakening out of sleep. This intense truth is what is portrayed

by ‘Valluvar’ in such a nice way.


115

JwÎ JwÎ JwÎ JwÎ ---- Renunciation Kural - 341 ahjå‹ ahjå‹ Ú§»ah‹ nehjš mjå‹ mjå‹ my‹. From whatever, aye, whatever, man gets free,

From what, aye, from that, no more of pain hath he!

Whatever thing, a man has renounced, by that thing; he cannot suffer pain.

“Yaathanin yaathanin neengiyaan noathal

Athanin athanin alan”

Please know that when one eradicates the attachment to any one of the various

attachments in life, then he or she will not suffer any kind of pain because of that

attachment.

If we consult a physician when we are ill, the physician does the investigations in our

body and gives his recommendations. Sometimes he recommends the prevention of

alcohol or meat intake. Sometimes he recommends quitting the consumption of tobacco.

The reason why he gives these recommendations is because he knows by taking

medicine; he is only addressing the symptoms whereas the actual disease needs to be

addressed to prevent future illness. When we listen to the instructions of the physician it

is common to see the illness decrease.

When we get rid of some thing then the harm from that will not occur to us. This simple

truth has been told before 2000 years. When we get rid of alcohol consumption then the

deleterious effects of alcohol will not happen. When we get rid of smoking then the

deleterious effects of smoking will not occur. For example, we had laid a rule, for people

joining “World Intelligence Nature Gnanam Society” (WINGS), in the beginning. The

rule was to include only men as members. We did not want to include women in it. Not

because we hate women. We know and understand that the entire population of this

world is a gift of women. We give respect to women Gnanis like ‘Ouvaiyaar’ and

‘Kaaraikaal Ammayaar’. The reason we did that was due to the inconsistent conduct of

many false prophets. The activities of these men come often regularly in today’s

newspapers. This is the reason why we did not include women in the Gnanam society.

According to ‘Valluvar’, if we leave them freely without attachment then the troubles

caused due to their presence will not exist.


116

Kural - 343 mlšnt©L« Iªj‹ òy¤ij élšnt©L« nt©oa btšyh« xU§F

'Perceptions of the five' must all expire;-

Relinquished in its order each desire

Let the five senses be destroyed; and at the same time, let everything be abandoned

that (the ascetic) has (formerly) desired.

“Adalvaendum iinthan pulatthai vidalvaendum

Vaendiya vellaam orungu”

The control and victory over the five senses and to renounce all that has been desired by

the five senses is the true character of an Ascetic.

It is not an ordinary task to control and win over the five senses.

“Iimpula kathavai adaipathuvum kaati”

- ‘Ouvaiyaar’ (Vinayagar Agaval)

‘To shut the doors of all five senses….’

This is the same thing which has been said by ‘Ouvaiyaar’ as well.

“But when you pray, go into your room, close the door and pray to your Father, who is

unseen. Then your Father, who sees what is done in secret, will reward you.”

- Mathew 6:6, Bible

The door mentioned in the bible refers to the door of the five senses. To go into your

room here refers to the room of this body. Like what ‘Thirumoolar’ says,

“Ullam perunkoyil oonudambu aalayam”

‘The mind is the huge temple and the physical body is the chapel or the shrine’

Here the room refers to go inside the body. The word ‘Aalayam’ (chapel or shrine) itself

means the place where the Atma gets in tune (Aalayam – Atma + Layam; layam meaning

get in tune). One must get to know the method of shutting the door of the five senses

from the Guru. When one knows, understands and perceives and continues the practices

through meditation only then can the five senses be controlled.

If the life has to flourish then the distinguishing of those which have to be neglected and

those that have to be retained is important. If we fail to distinguish and streamline it then

our life will lose direction like the boat which has lost its paddles.

Therefore we should streamline our lives, keep our mind in the right path and increase

our capabilities.


117

Kural - 348 jiy¥g£lh® Ôu¤ Jwªjh® ka§» tiy¥g£lh® k‰iw at®. Who thoroughly 'renounce' on highest height are set;

The rest bewildered, lie entangled in the net.

Those who have entirely renounced (all things and all desire) have obtained

(absorption into God); all others wander in confusion, entangled in the net of

(many) births.

“Thalaipattaar theera thuranthaar mayangi

Valaipattaar matrai yavar”

Those who have renounced absolutely everything can only reach the blissful state. The

others, who have not done so, will get caught in the net of worldly pleasures.

“Thalayae nee vanangaai

Thalaimaalai thalaikkaninthu

Thalayaalae balithaerum

Thalaivanai thalayae nee vanangaai”

- ‘Appar adigal’

‘Oh head, please bow down and respect. Bow down and respect the Head (leader), who

has worn the garland (of head) or crown in his head, who gives prey his head and

succeeds.’

The song by ‘Appar’ seems to be very abnormal and even uncertain. The inner meaning

of the song will be revealed if it is analyzed a little. The principle (head) thing is situated

only in the head. The saying is,

“Enjaan udambirkku sirasae pradhaanam”

‘The head is the most important thing in the body which is eight hand spans in length’

The head only has the principle thing which helps in knowing the head (God). It is only

in this principle thing, is situated, the place where the external and internal attachments

can be destroyed. Only those who wear this thing in their head can know God. Those who

have got that capacity are the ones who have completely renounced everything. All others

get caught in the invisible web of affection, relationships, money, land, lust, gold, etc.

and cause the prolongation of the chain of births. This is the reason why he (‘Valluvar’)

calls them ‘valaipattaar’ (Valai-web, Pattar-get caught, Valaipattar-caught in the web).

Like the deer, which escapes out of the net of the hunter and runs away, those who escape

the web of affections and run towards the grace of the guru, reaches him to consume it

will only live longer.

This is the truth ‘Valluvar’ has told a long time ago.


118

Kural - 349 g‰w‰w f©nz Ãw¥gW¡F« k‰W ãiyahik fhz¥ gL«. When that which clings falls off, severed is being's tie;

All else will then be seen as instability.

At the moment in which desire has been abandoned, (other) births will be cut off;

when that has not been done, instability will be seen.

“Patratra kannae pirapparukkum matru

Nilaiyaamai kaana padum”

Those who have renounced all attachments will not have to face the troubles of happiness

or sorrow. Otherwise, the happiness and sorrow will follow each other and cause

instability.

“Patratra kannae pirapparukkum”

‘The eyes which do not have attachments will destroy the future births’

One must understand that the eyes are the ones which create the attachments. One must

also understand that the smell of the previous births are recognized, known and saved

with the help of the eyes.

“Andangal aezhu agandamum aaviyum

Konda saraasara mutrun gunangalum

Pandai maraiyum padaipalippu aathiyum naan

Kanda sivanum en kannanri vaerillai”

- Thirumanthiram (year 1870)

‘The qualities of the seven continents, the sky, and the spirit, the holy scriptures and the

Lord Shiva I have seen are all nothing but my eyes’

This song from ‘Thirumanthiram is like the key to spirituality. The eyes are only called

as, base (‘adi’), foot (‘paatham’), abode (‘thaall’), etc. by the ancient saints. The capacity,

to go and get attached, is possible only for the eyes. The shape, appearance, color and

character can be attached, known, and submitted only with the help of the eyes.

About 87 % of the information stored in the brain of a human being is through the eyes,

7 % of the information is stored through the ears, 3.5 % of the information is stored

through the nose, 1.5 % from the skin, and 1 % from the tongue. This information is

according to the data available from scientific research and psychological analysis.

Therefore, how can we get the eyes which do not attach to them? The practices which can

make the eyes unattached can be learnt from the guru.This in turn will help us break the

wrought chain of births Otherwise, one will have to face the happiness, sorrow, births and

deaths one after another in his life and suffer the disease of instability.


119

Kural - 350 g‰Wf g‰w‰wh‹ g‰¿id m¥g‰iw¥ g‰Wf g‰W él‰F. Cling thou to that which He, to Whom nought clings, hath bid thee cling,

Cling to that bond, to get thee free from every clinging thing.

Desire the desire of Him who is without desire; in order to renounce desire, desire

that desire

“Patruga patratraan patrinai appatrai

Patruga patru vidarkku”

One must select the person who does not have attachment to any kind of things in life and

get attached to him. To follow the path of renunciation and get rid of all attachments in

life, the association with people with no attachments will stand one in good stead.

The Guru who has the complete skills and who knows all the formalities can only teach

the lessons, of ‘Gnana’, that have been passed on for generations. The One who knows

both the knowledge of the ‘Vedhas’ or ‘Scriptures’ (‘Shasthra Gnana’) and the

Knowledge of God (‘BrahmaGnana’) can only be called as “Kaarana Guru’. The one who

has learnt the ‘Vedhanta Principles’ from the Guru and possesses the unanimous vision

can only be a ‘Jeevan Muktar’. He only possesses the qualities of getting Mukti in that

physical body. The ‘Jeevan Muktar’ thinks strongly that, he is not his body, he cannot be

categorized into any caste, he has renounced everything and he thinks that he is self

glowing, and he behaves accordingly. They are the truly renounced ones. If one has to

renounce all his desires then he has to attach himself to the one who has conquered this

talent. They alone live like the drop of water on a lotus leaf.

“Kaamamaadhigal vanthaalum ganathirpo manathir patraar

Thaamarai ilai thanneer pol sagathodum koodi vaazhvaar

Paamararena kaanbipaar pandithathanmai kaattaar

Oomaru maavaa rulla thuvagaiyan jeevan muthar”


‘The ‘Jeevan Mukthar’ who follows the path of ‘Aram’, acts like any other person

involved in domestic life, very much like an actor. Even though they feel emotions like

desire, anger, sadness, etc, they forget it in the next fraction of a second. Unlike the other

people involved in domestic life, these emotions do not affect them. They are like the

drop of water on the lotus leaf, without attachment. They do not show their scholastic

knowledge, instead lead a life ‘like’ a dumb fool, and get over with their ‘Prarartha

Karma’’

Do service to such ‘Jeevan Muktar’, enjoy their grace and get the boon of blissful life.


120

bkŒÍz®jš bkŒÍz®jš bkŒÍz®jš bkŒÍz®jš ---- Knowledge of the True Kural - 354 IÍz® btŒÂa¡ f©Q« gaä‹nw bkŒÍz® éšyh jt®¡F

Five-fold perception gained, what benefits accrue

To them whose spirits lack perception of the true?

Even those who have all the knowledge which can be attained by the five senses, will

derive no benefit from it, if they are without a knowledge of the true nature of

things.

“Iiyunar veithiya kannum bayaminrae

Meiyunar villa thavarkku”

There is no use of knowing all that can be perceived and known through the five senses.

Those who cannot perceive the true sense of Gnana (True Knowledge) are always

imprecise.

If we state that the eyes are the organs that are capable of knowing all the information

that can be gathered with the five senses together, then it will not be an overstatement.

For example, let’s say, that we have a ‘Malgova’ (tasty variety of mango) Mango in front

of our eyes. The eyes are the first to realize that the mango has its peculiar color. The

nose then even without smelling the smell will tell us the smell of the mango. Before we

have it in our mouth the eyes have the capability of showing us the taste of the mango

and make our mouth water. The eyes have the capacity to make us feel the texture of the

mango even without touching it. The weight of the mango and even the place where the

mangoes are cultivated are all known with the mere sight of the mango. The organ of

sight is the convergence of all other sense organs. It is the collective reservoir which

draws upon all the information provided by other sense organs. No other sense organ has

this capacity. Taking the argument forward, though one knows all this information, what

good does it have, if he or she cannot perceive the true sense? The one sense which

overrides all the five senses.

“Viragil theeyinan paalilpadun neipoal

Maraya ninrulan maamani soathiyan

Uravu koal nattu unarvu kayitraal

Muruga vaangikadaya mun nirkkum”

- ‘ Appar Thevaram’

‘When the sense is converted into strong true sense and the fire of gnana is raised then

everything will be realized. Like the fire hidden inside the fuel and the ghee hidden inside

the milk, when we increase the magnitude in the ‘rope’ of The True sense, then we can

perceive the unperceived.

This is what is said in this verse by ‘Valluvar’.


121

Kural - 355 v¥bghU bs¤j‹ik¤ jhæD« m¥bghUŸ bkŒ¥bghUŸ fh©g j¿Î

Whatever thing, of whatsoever kind it be,

'Tis wisdom's part in each the very thing to see.

(True) knowledge is the perception concerning every thing of whatever kind, that

that thing is the true thing.

“Epporull etthanmai thaayinun apporull


The knowledge of the men with true knowledge is to perfectly perceive the true quality of

anything immaterial of its appearance.

“Kannaal Kandathum poi

Kaathaal kaetathum poi

Theera visaarippathae mei”

‘All that we see are not true, all that we hear is not true, only that we analyze and

research extensively is true.’

The common adage is very thought provoking. When we believe in some information

without analysis then we may never be able to understand its true meaning. For example,

we might have seen a painting in which the sun is pulled by seven horses of seven colors.

What will happen if one believes in what he sees? Can horses pull the sun? Can it even

go closer to the sun? These simple logical questions must arise in the mind. Then only

can we reach the right answer. We have all learned in younger age that the sun’s rays

have seven colors in it. The suns light but always appears as colorless to our eyes. The

presence of rain and sunlight together produces the rainbow. The rainbow has seven

colors in it.

V – Violet

I - Indigo

B – Blue

G – Green

Y – Yellow

O – Orange

R – Red

When we analyze, then we know the truth. When the teacher teaches it in the school then

it will be understood. Similarly, the true knowledge can be learnt only form this body. If

we start looking for it outside then the answer will never be true. The true education

should be learnt in the body from the true ‘Kaarana Guru’ and must get clear. On the

other hand, reading texts of all kinds will not give you this education. This is the

unshakeable thought of ‘Valluvar’ in this matter.


122

Kural - 356 f‰Ö©L bkŒ¥bghUŸ f©lh® jiy¥gLt® k‰Ö©L thuh be¿. Who learn, and here the knowledge of the true obtain,

Shall find the path that hither cometh not again.

They, who in this birth have learned to know the True Being, enter the road which

returns not into this world.

“Katreendu meiporull kandaar thalaipaduvar

Matreendu vaaraa neri”

Those who have perceived the true thing and known it are only the ones who know the

path for not being born again.

People who in this birth listen to the preaching of the experienced Guru and with its help

feel the true thing can only reach the quality of not coming back to life.

Those who have been with ‘Jeevan Muktar’ and experienced the ‘Thuriya state’ of

forgetting oneself and reaching ‘Niruvikalpa Samadhi’ which he experiences, are the

ones who have the quality of not coming back to life.

The ‘Jeevan Muktar’ does not have the thought that he is different from ‘Brahmam’

(universe). Thence, he becomes the true form of the ‘Atma’, the form of ‘Sachithananda’

(existing intelligent supreme bliss). He has the capacity to make things glow, to become

light itself and has the capacity to glow himself.

The purpose of education is to get the boon of not being born again. Isn’t it?

“Katrathun kaettathun thaanae ethukkaaga

Kadapadvendru uruttutharkko kallaal emmaan

Kutramara kaikaattun karuthai kandu

Kunankuriyatra inba nittai kooda andro”

- ‘Thaayumaanava Swamigal’

‘‘The one who stands in the same state

The state of ‘Nirvikalpa Samadhi’

Storing the everlasting flood of bliss

Pulls me to follow him closely

The learnt and heard are for what?

Is it to create noise like a rolling stone?

Follow the mind that can show the direction without flaws

To stay in that state of ‘nittai’ or ‘nishtai’ (supernatural state)’

It is painful to see that the intellectual gain educational degrees provide today apart from

the gain of wealth. The learned men heap scorn at the wise and knowledgable ones who

seem spellbound in inertia. This state prevailed even in the days of ‘Thaayumaanava

Swamigal’. This state must change and ‘True education’ must be hailed. This is the

profound thought of ‘Valluvar’


123

Kural - 358 Ãw¥bg‹D« ngijik Ú§f¢ Áw¥bg‹DŠ br«bghUŸ fh©g j¿Î

When folly, cause of births, departs; and soul can view

The truth of things, man's dignity- 'tis wisdom true.

True knowledge consists in the removal of ignorance; which is (the cause of) births,

and the perception of the True Being who is (the bestower of) heaven.

“Pirappennum paethaimai neengi sirappennun

Semporull kaanba tharivu”

The elimination of Ignorance, the reason for the birth, and to attain the state of no birth is

called as the true knowledge.

Those who fear, of the birth they might have to get, after this birth as a human being, and

run, search and find the elixir to get rid of rebirth are the ones who reach blissful state.

“Kaanurukoadi kadikamazh sandhanam

Vaanura maamala rittu vananginum

Ooninai neekki unbavark allathu

Thaenamar poonguzhal saera vonnathae”


‘Even if people destroy an entire forest to get the fragrant sandal, or make a garland of

flowers which is as tall as the sky itself, they will not be able to get the nectar flow

through the tube inside’

Only those who consume the grace of the guru seated inside them can get rid of the

ignorance of births and see the special true thing.

“Katrathanaal tholvinai kattarumoe nallakulam

Petrathanaal poamoe piravinoi – utrathaal

Nenjuganthu kondathoe nathanadi thaamaryai

Nenjuganthu kollaa neri”

- ‘Arunagiri annaathi’

‘Will the literary education get you rid of your deeds? Will your good birth get you rid of

the disease of birth? Only when we reach the Guru’s lotus feet and get rid of our

troublesome feculence can we know the truth.’

“Piravaathirukka varamtharal vaendum

Piranthu vittaal

Iravaa thirukka marunthundu

Kaan ithu eppadiyo

Aramaar pugazhthillai ambala

Vaanar adikkamalam

Maravaathiru manamae athukaan

Nal marunthunakkae”


‘Need a boon for not to be born again, If born, there is a medicine for not to become

dead. This is somehow. Oh mind! Stay without forgetting the lotus feet of the Guru. That

is the medicine for you.’


124

The song by ‘Pattinathaar’ talks about the medicine for being born and if born, to avoid

becoming dead. Let us not get carried away with the smell of this world, lose our mind

and be born again. Let us get rid of the disease of births with the grace of the guru.


125

Kural - 359 rh®òz®ªJ rh®ò bflbthG»‹ k‰wê¤J¢ rh®juh rh®jU nehŒ. The true 'support' who knows- rejects 'supports' he sought before-

Sorrow that clings all destroys, shall cling to him no more.

He who so lives as to know Him who is the support of all things and abandon all

desire, will be freed from the evils which would otherwise cleave to him and destroy

(his efforts after absorption).

“Saarbunarnthu saarbu kaedavozhugin matrazhitthu

Saartharaa saartharu noai”

All the sorrow which presents to an individual will not be present, if one perceives the

true thing, which is representative of all things in this world, and removes the attachment

to the things from both within and without.

They say that ‘Atma’ is; it shows the qualities of what it represents, and when it is

represented then it gives its qualities to him. What should we represent in life? What

should we let go and what should we possess? The answers to these questions should be

known from the words of the experienced and we should follow them in life.

The answer may be represented in one portion by the life of the silk worm, which gets

detained within the cocoon which it built by itself and dies inside. Similarly, the people in

this world get entangled in the net of worldly desires which they created and fall down in

lives. Only a very few silk worms have the capacity to break through the cocoon which

they build and get out of it to become ‘Jeevan Muktar’.

“Kattara thuranthae uyir poruttu

Saarbai karuthidum vaasam anaithum

Ottara vidutthu gnananool anaithum

Oarnthidil enpayan uthavum

Ettutharkkariya sathguru arullaal iyambum

Or mozhiyinai petrae

Nittai saathithae sagala kaevalangal

Neengidil pirappu irappu arumae”

- ‘Nittanubhootisaaram’

‘What is the use of becoming naked and reading all the texts without renouncing the

smell of the worldly desires? Only when we learn this language from the unreachable

guru, consistently stay in the state of ‘Nittai’ and get rid of all the dirt from us, can we get

rid of the births and deaths.’

The song form ‘Nishtanubhootisaaram’ says the method of freeing oneself form the

disease of births and deaths. The same truth has been given by ‘Valluvar’ in just ‘Two

lines’.


126

Kural – 360 fhk« btFë ka¡f« Ïit_‹w‹ ehk§ bfl¡bfL« nehŒ When lust and wrath and error's triple tyranny is o'er,

Their very names for aye extinct, then pain shall be no more.

If the very names of these three things, desire, anger, and confusion of mind, be

destroyed, then will also perish the evils (which flow from them). “Kaamam vegul mayakkam ivaimoonran

Naaman keada kedu noai”

Those who travel the path of ‘Aram’ and possess the capacity of ‘Thavam’ will not have

desire, unfulfilled anger and the mind which is unsteady (with Illusion). If they get these

qualities then their reputation will be spoilt and it will itself act as the reason for them to

get the disease of rebirth.

“The senses, the mind, and the intellect are said to be the seat of Kaama. Kaama, with the

help of the senses, deludes a person by veiling Jnana. Therefore, O Arjuna, by controlling

the senses, kill this devil (of material desire) that destroys knowledge and discrimination.

The senses are said to be superior (to matter or the body), the mind is superior to the

senses, the intellect is superior to the mind, and Atma is superior to the intellect. Thus,

knowing the Atma to be superior to the intellect, and controlling the mind by the intellect

(that is purified by Jnana), one must kill this mighty enemy, Kaama, O Arjuna.”

- ‘Bhagavad Gita’ (3.40 - 3.43)

The ancient knowledgeable men say that the body is born because of the dripping of the

sexual fluids as a result of desire, pleasure and hastiness. The emotions associated with

desire, pleasure and hastiness instigate men to commit turpitude.

“Arivaarum illaiyoe aiyyo – ennai

Yaarenru ariyaatha anga dhesathil

Varithae kaama theeyir sikki – ulla

Vaanporull thoarkkavoe vanthaen naan thoazhi”

- ‘Thaayumaanava Swamigal’

‘Is there no one who knows? Oh! In the country of this body, I don’t know who I am, and

get engulfed in this fire of ‘Kaama’ (sexual desire). Did I come for making the Holy thing

inside me loose?’

‘Kaama’ is called as fire by the ancient men. There is no need to be indulged in ‘Kaama’.

When one thinks of ‘Kaama’ then the mind and the body gets heated. When the desire is

not quenched then anger is the natural outcome. The anger also like ‘Kaama’ will make

the body become more heated and push it to deeper trouble. What will be the situation of

those who get engrossed in the wide illustrations of ‘Maya’ (Illusion)? They will have to

loose the sacred thing inside them. This truth is clearly given by ‘Valluvar’ 2000 years

ago. Those who get trapped in ‘Kaama’, Anger and Illusion, will loose their reputation

and suffer the disease of many more births.


127

mth mW¤jš mth mW¤jš mth mW¤jš mth mW¤jš ---- The Extirpation of Desire Kural - 361 mthbt‹g všyh cæ®¡FbkŠ Ph‹Wª jthm¥ Ãw¥ÕD« é¤J The wise declare, through all the days, to every living thing.

That ceaseless round of birth from seed of strong desire doth spring.

(The wise) say that the seed, which produces unceasing births, at all times, to all

creatures, is desire.

“Avaavenba ella uyirkkumeng gnaanru

Thavaaap pirappeenum vitthu”

Desire is like a seed which sprouts in the mind of all the living creatures at all times,

causes chains of desires and births to seek them.

“Oorung sadhamalla utraar sathamalla utru petra

Paerung sathamalla pendeer sathamalla pillaigalum

Serum sathamalla selvam sathamalla dhesatthil

Yaarunsathamalla ninthaal satham kachiyegambanae”


‘This city, relatives, parents; fame, children, wealth, luxury, and none in this country are

everlasting. My hold onto you will be everlasting. Oh Lord!’

Even after listening to the great souls that nothing in this world is everlasting due to the

smell carried over for the past several births, the normal men in domestic life get

involved in everything worldly and end up increasing their desire.

During the time of death, the form we think will be the life we will take in the next birth.

If one thinks of the life inside and meditates on it at that time, then he becomes that itself.

When one desires to get rid of the births which have been prolonged for a longtime and

meditates on the pure and characterless life which does not have a name or form, then he

becomes the form of the universe itself.

Let us see how ‘Kaivalliya Navaneetham’ describes about this,

“Sadamathaagiya dhyana meiyagiya

Sarva muktiyai nalgum

Thidam athaanathu eppadi yenil avaravar

Dhyanamae pirappagum

Udala maasayaal dhyaanikkil

Dhyanitha vudalgal aaguvar mainthaa

Thodarbavan keda soroopamae dhyaanikkil

Soroopamaa guvar meiyyae”

‘When we think, how one becomes equal to that, (Mukti) when he meditates on that

perpetually with desire, then; whatever we meditate on, is what we will become. If we

meditate on a body then we become that body itself. When we meditate on the life inside

then we become the life itself. This is the truth.’

Desire is something which is present in every creature at every moment. This desire is

the seed for the forthcoming birth. This is not only the thought of ‘Valluvar’. This is the

fact accepted by spiritualism in totality.


128

Let us hold on to the foot of the guru, who is capable of uprooting the desire from inside,

and enjoy bliss.


129

Kural - 362 nt©L§fhš nt©L« Ãwthik k‰wJ nt©lhik nt©l tU«. If desire you feel, freedom from changing birth require!

'I' will come, if you desire to 'scape, set free from all desire.

If anything be desired, freedom from births should be desired; that (freedom from

births) will be attained by desiring to be without desire.

“Vaendunkaal vaendum piravaamai matrathu

Vaendaamai vaendaa varum”

The disease of birth is induced because of desire; hence if one should desire something

then it should be the desire for freedom from births. The desire to be free of births will

itself make him get the quality of not desiring anything else in life.

The ‘Jeevan Muktar’ who has attained ‘Brahma Gnana’ becomes free from the bonding

of karma. The bundle of deeds (karma) is the reason for births. The ‘Jeevan Muktar’ does

not have the bundle of deeds attached to him.

The body of the Gnani, though does the actions which produce ‘Punya’ and ‘Paav’

(Punya is merit that accumulates as a result of good deeds, acts or thoughts and that

carries over to later in life or to a person's next birth; Paav is the merit accumulated as

result of bad deeds), his Punya will reach the ones who worship him and the Paav will

reach those who trouble and derogate him. Thus the Jeevan Muktar, who has attained

Atma Gnana, does not bear the fruits of his deeds and hence is set free. Since the Karmas

are all crushed away he does not get rebirth. They do not get entangled in the net of births

and there is no destruction for them.

To desire and achieve the freedom from birth, one has to do so much. This is what is

conveyed by ‘Valluvar’ in this verse.

“Vaendunkaal vaendum piravaamai”

‘If one desires, the desire must be to be free of births’

This is not so simple to get. When people pray, they ask for wealth, pleasure and fame.

This is the truth. When we are born in this world, we have to undergo so many

tribulations in life. The holy few who have crossed all these states do not sow the seeds

for the next birth.


130

Kural - 363 nt©lhik a‹d éG¢bršt« <.©ošiy M©L« m~bjh¥g Âš. No glorious wealth is here like freedom from desire;

To bliss like this not even there can soul aspire.

There is in this world no excellence equal to freedom from desire; and even in that

world, there is nothing like it.

“Vaendaamai yanna vizhuchelvam eendillai

Aandum akthoppa thil”

There is no greater wealth than the wealth of having the capacity to hate and neglect the

desires which arise inside the mind. The wealth equal to this is not available anywhere

else.

The quality of not desiring anything in this wealth is called as a great treasure by the

sacred men. When we meditate with the desire of the physical body, then we get the birth

with the body itself. The desire over wealth, wife, and children are all similarly reasons

for the prolongation of births. All the objects seen with the eye are reason for births.

“Kaanbathu azhinthu poagum

Kaayamum azhinthu poagum

Oon porul azhinthu poagum

Ulagamum azhinthu poagum

Porpatham azhiyathu”

- ‘Nenjari Vilakkam’

‘All that we see will get destroyed, this body will get destroyed, the flesh will get

destroyed, so will the world but the seat of the Lord will never be destroyed’

Therefore everything is destructible. When we search for the indestructible thing and

meditate on it then we attain the indestructible state itself. That was the reason why,

‘Valluvar’ calls the absence of desire as the greatest of wealth. There is nothing equal to

that any where in this world.

When one realizes the ‘Atma’ in this birth itself then his life becomes the true life. On the

other hand, if one does not attain it the loss is very enormous.


131

Kural - 370 Muh Ïa‰if mthÚ¥Ã‹ mªãiyna nguh Ïa‰if jU«. Drive from thy soul desire insatiate;

Straight'way is gained the moveless blissful state.

The removal of desire, whose nature it is never to be satisfied, will immediately

confer a nature that can never be changed.

“Aaraa iyarkai avaaneeppin annilayae

Paeraa iyarkai tharum”

When one removes the everlasting desire, then the everlasting bliss will naturally prevail.

“Nanraai gnanam kadanthu poai

Nallinthiriya mellaa meern

Thondraai kidantha varum perumpaa

Zhulappi lathanai yunarnthunarnthu

Sendrannginba thunbangal

Setru kalainthu pasaiyatraa

Landrae yappoathae veedu

Mathuvae veedu vidaamae”

- ‘Thiruvaaimozhi 78 thiruppathigam 6’

‘Those who cut off the desires in life will attain all the bliss inside this body’

‘Valluvar’ has said ‘Aaraa Iyarkai’ (unhealed nature) is the desire which cannot be

quenched at any cost.

Here, the word nature is the one which has to be analyzed and researched. To

attain the bliss inside their own body, they had to experience the effects of their

‘Praraptha karmas’ naturally, and this may be the reason why he calls it ‘Aaraa Iyarkai’.

The chapter after The Extirpation of Desire is Fate. Fate is something which happens

naturally according to the effects of ones deeds. Therefore it can be called as nature itself.

The extirpation of Desire will cause the state of unchanged nature. The nature

operates by itself and it does not have to be operated. When one gets detached from all

his desires then he no longer is an object that is operated by nature. He becomes his own

operator. The effects of the deeds are no longer attached to him. He also gets the capacity

to change the effects of his own deeds.

When one gets to the initial state of the true sense and perceives it and acts at that

level, then he gets fused to the initial source itself. Then he longer is a part of those that

are operated but becomes a part of the operator itself.


132

CœCœCœCœ- Fate Kural – 371 MTHhš njh‹W« miré‹ik if¥bghUŸ nghTHhš njh‹W ko

Wealth-giving fate power of unflinching effort brings;

From fate that takes away idle remissness springs.

Perseverance comes from a prosperous fate, and idleness from an adverse fate.

“Aagoozhaal thoandrum aasaivinmai kaiporul

Poagoozhaal thondru madi”

When one gets the state to create naturally then the motivation, without the presence of

any tiredness, will always be present. When the state of destruction of motivation arises

then laziness will prevail.

When we consider the word ‘Oozh’ with the meaning of ‘Nature’, then it actually makes

sense to have the meaning of the word ‘Praraptha’. Everyone experiences the effects of

their deeds according to the philosophy of ‘Praraptha’ naturally. Therefore, when one

gets the nature to create naturally then the tiredness will be eradicated and the motivation

will provide the stimulus to achieve great heights in life. On the other hand, when the

stimulus and the motivation are destroyed naturally then the laziness will corrupt the

individual continuously.

When laziness sets in, the cheer is lost, health deteriorates, thoughts get disturbed and the

capacity to act right will be lost. Those who perform ‘Thavam’ while still in family life,

sleep for a very short period of time and enjoy it. The rest of the people droop, slouch and

lie asleep.

“Soambar iruppathu suttha veliyilae

Soambar kidappathu sutthat velyilae

Soambar unarvu suruthi mudinthidun

Soambar kandaara suruthikan thookkamae”

- ‘Thirumanthiram 128’

‘The lazy ones stay in open space

The lazy ones lie in the open space

The lazy ones sense only the end

The lazy ones view divinity only in sleep’


133

Kural - 372 ngij¥ gL¡F« ÏHñœ m¿tf‰W« Mfÿ G‰w¡ fil The fate that loss ordains makes wise men's wisdom foolishness;

The fate that gain bestows with ampler powers will wisdom bless.

An adverse fate produces folly, and a prosperous fate produces enlarged knowledge.

“Paethai padukkum eezhavoozh arivagatrum

Aagaloo zhatra kadai”

When the state of losing ‘It’ and causing destruction comes naturally, then it will itself

create the Ignorance. When the state to create comes naturally, then the knowledge is

widened accordingly.

Some of those who stay in family life and perform ‘Thavam’ even forget their duties.

They forget their household which is dependant on them, stay in the graceful state and

spend their time sleeping.

There have been disciples who have not listened to the words of their guru. The texts say

that one has to perform his occupation according to his capabilities. Without knowing,

understanding and performing this, they get involved in the blissful state and create the

laziness inside them knowingly. This state which makes him stay in ignorance will cause

his destruction. While some get into trouble for not doing their regular duty there are

other disciples who get involved in worldly affairs which will shake up their

unidirectional mind. This song was meant for such disciples,

“Vivagaara velaiyelaam samadhiyendraal

Vigarpamanroe manamalainthu vidaathoe vittaal

Avathaana nazhuvumanroe vendraayagiya

Vatharkku koruthit tanthaangae laasai kondu

Navamaaga parupurudan rannai koodi

Nayantha suga manubavittha naari nenjan

Thavamaana manai thozhilgal seyyum poathun

Thazhuviyathu pavittha sugan thanai vidaathae”

- ‘ Kaivalliya Navaneetham’

‘When the disciples get involved in troubled worldly affairs the mind will loose its

direction. But the true one who has experienced the bliss before, even when engaged in

the regular profession in life will be able to hold on to that blissful state.’

Thus the ‘Jeevan Muktar’ can perform his normal profession and simultaneously

continue his path of ‘Thavam’. On the other hand, staying lazy (in the garb of ascetism),

without doing anything, will cause Ignorance. When the state to create comes naturally,

then the knowledge is widened accordingly.


134

Kural - 373 E©âa üšgy f‰ÃD« k‰Wªj‹ c©ik a¿nt äF« In subtle learning manifold though versed man be,

'The wisdom, truly his, will gain supremacy.

Although (a man) may study the most polished treatises, the knowledge which fate

has decreed to him will still prevail.

“Nunniya noolpala karpinum matrunthan

Unmai yarivae migum”

The knowledge of knowing oneself is the true noble knowledge, the learning of various

texts and becoming a wise person does not give true knowledge.

The path of ‘Aram’ is itself the truth of knowing oneself. This has been clearly stated by

various noble men. The knowledge of learning the complex scientific things were present

then, as they are today. There are so many who have done dissertation on scientific and

literary subjects and earned doctoral degrees. Even these intricate microscopic and

revolutionary subjects are not comparable to the true knowledge of knowing oneself.

“Thannai ariyum arrivae arivu

Pinnai arivellam paeyarivu”

‘The knowledge about oneself is knowledge all others are ghostly knowledge”

There have been saints who have said it fiercely like this too.

“Thannaiyum thanakkaathaara thalaivanaiyum kandaanael

Pinnaya thalaivan thaanaai piramaai pirappu theervan

Unnai nee arivvai aagil unokkoru kaedum illai

Ennai nee kaetkaiyaalae eethuba thaesithaen”

- ‘Kaivalliya Navaneetham’

‘If you can see yourself and the lord who is the proof of you then the lord will be seen in

yourself and in every other form. If you know yourself you will not have any trouble after

that.’

Those who would like to do know about the secrets of the ‘Vedhantas’ have to research

this book called ‘Kaivalliya Navaneetham’.

“Thannai ariya thanakkoru kaedillai

Thannai ariyaamal thaane kedukindraan

Thannai ariyum arivai arintha pin

Thannaiyae yaasikka thaanirunthaanae”

- ‘Thirumanthiram’ 2355

‘There is nothing stopping to know about oneself, without knowing himself, he himself

gets spoilt. When he acquires the knowledge of knowing himself, he stayed praying to

himself’

When one knows the truth of what lies inside himself, then he would not go around

temples to do worship. This profound thought has been put by ‘Valluvar’ in two lines.


135

Kural - 374 ÏUnt Wyf¤ Âa‰if ÂUntW bjŸëa uhjY« ntW Two fold the fashion of the world: some live in fortune's light;

While other some have souls in wisdom's radiance bright.

There are (through fate) two different natures in the world, hence the difference

(observable in men) in (their acquisition of) wealth, and in their attainment of

knowledge.

This world is naturally divided into two divisions. They are those with extreme wealth

and those with knowledge.

These two states have been prevailing in this world from then till today. It will be like

this in the future as well. People believe that accumulation of wealth is the way in which

the arrogance of the enemy can be nullified. Hence they spend their lives trying to

accumulate as much wealth as possible. They try to save millions, billions and so on.

This is the competition going on in the current world. They are not worried about the way

in which the wealth is appropriated. Some people also spend days, months and years in

educating themselves in order to grow their knowledge. There were so many wealthy

people who came to life, lived and then passed away. Their names are no longer

remembered. The scientific researchers are remembered in this world. Will this world

forget Thomas Edison who discovered electricity in 1880? Will this world forget the

Wright Brothers who invented the airplane in 1906?

Will this world forget ‘Thiruvalluvar’ who wrote ‘Thirukkural’? Will this world forget

all those great men who discovered and invented the television, radio, computers, etc.?

Will those who performed research in spiritualism and educated the masses be forgotten?

Can the great souls like, Thiruvalluvar, Thirumoolar, Prophet Mohammed, Jesus Christ,

etc. be forgotten?

These people can never be forgotten. Yes, those who possess knowledge and those who

possess wealth are the two divisions of men in this world.


136

Kural - 375 ešyit bašyhmª Ôathª ÔaÎ« ešythŠ brštŠ bra‰F All things that good appear will oft have ill success;

All evil things prove good for gain of happiness.

In the acquisition of property, every thing favourable becomes unfavourable, and

(on the other hand) everything unfavourable becomes favourable, (through the

power of fate).

“Nallavai yella antheeyavaan theeyavum

Nallavaan selvan seyarkku”

The nature of this world is such that sometimes, when we begin to do a good deed, it

finally ends up being unnecessary and when we try to do an unnecessary act, it might end

up being a good deed. The answer to this verse is available in the verse written by

‘Valluvar’ itself.

“Nanrutra lullun thavarundu avaravar

Panbarinthu aatraa kadai”

‘We should try to understand the natural quality of the person before we start helping

(interacting with) them.’

Sometimes, the stray dogs which have gone mad urinate without knowing whether it is

passing urine on top of the stone or the Idol of god. If we try to go near it to drive it away,

it will show its madness on us. In such cases, it is better to let the others around know that

it is a mad dog.

“Kolaiyir kodiyaarai vaenthoruthal paingoozh

Kalaikat tathanodu naer”

‘The punishing of killers by the government is like the removal of weeds amongst the

crops.’

The ones who perform innumerable killings and terrorist activities have to be punished

without any mercy. Only when they are given severe treatment can the normal man be

safe to live. It has been said that the action of god is also to,

“Dhusta Nigraham sishta paripaalana”

- song in Sanskrit language

‘Killing the evil, protecting the good’

To protect the good the evil have to be killed. There is nothing wrong in it.

Hence, the result the nature gives us can be understood only when we analyse the

situation from the correct perspective. I think this is what ‘Valluvar’ has conveyed in this

verse.


137

Kural - 377 tF¤jh‹ tF¤j tifašyh‰ nfho bjhF¤jh®¡Fª JŒ¤j yçJ. Save as the 'sharer' shares to each in due degree,

To those who millions store enjoyment scarce can be.

Even those who gather together millions will only enjoy them, as it has been

determined by the disposer (of all things).

“Vaguthaan vagutha vagayallaar koadi

Thoguthaarkku thuithal arithu”

Life has been partitioned, the way it has been partitioned, by the nature itself. Even when

one partitions and accrues a million things, he will not be able to prosper the natural way.

“Karmam vidaathu poorva jenmathil seitha

Paavam vidaathu orutharukkum nee seitha

Thosham vidaathu - karumam

Sirasai nee mazhungadithu sthalamellam thirinthaalum

Thaadisadaivalartthu guruvendru alainthaalum

Iravum pagalum jeba malayai yazhithaalum

Eesanun thalayilae ezhuthina padiyallaal - karumam

Kaalai maalai moondru velayun kulitthaalun

Kattaaga vibhooti pattaiyaa adithaalum

Thaalai thirakkaamal manthiram padithaalum

Thalayilae naanmugan ezhuthina padiyallaal - karumam

Kaavadi thookki nee kaasikku poanaalum

Kanmoodi vaaimoodi mounamaa irunthaalum

Thevaalayam katti thiruvizhaa seithaalum

Theekaattai naduvil yaagam valarthaalum - karumam

Kanjaayapini thinru kashaayam poondaalum

Kaadae nithiyamenru maravuri tharitthaalum

Thanjamaai guruvadi panividai seithaalum

Thannai yariyavenru malayaeri poanaalum - karumam

Thiruppathi malaiyaeri thalai mottai aditthaalum

Sreerangam thanirsendru theruvellaam purandaalum

Theekkatta thisai katti sitthukkal aanaalum

Theendin porulellaam ponnaaga seithaalum - karumam

Virithalai kondaalum vedhatthai padithaalum

Vitodum aviyai thaavi pidithaalum

Akkini panthu panni analukkul irunthaalum

Illaamal jalathil theppam poalirunthaalum - karumam

Ilallaa venru nee ezhukadal alainthaalum

Illaamal rahmaanai maravaamal thozhuthaalum

Vallavan poathendrum vaai kondozhuthaalum

Varattu thavalai poal bibilai padithaalum - karumam”

- ‘Sirumanavoor Sidharswamigal’

‘The karma will not let go, the paav of the previous births will not let go, whether you

shave your head and go to various temples, grow long hair and beard and roam around


138

calling yourself the guru, erase the beads day and night in meditation, put a thick

horizontal line in the forehead with ashes, read all mantras without opening the lock, go

to kaashi with offerings, sit in silence closing the eyes and mouth, build a temple and

perform functions, perform rituals inside a forest, consume kanja and any other medicinal

herb, live inside the forest, perform all the service to guru, go to the hills to know

yourself, have a tonsure in Thiruppathi, roll in the temple in Sreerangam, convert

anything you touch into gold, have unkempt hair and read the vedhas, catch hold of the

vapour, sit inside a ball of fire, stay inside water drenched, wander in all seven seas

calling Illallah, without having (it) call Rahman without forgetting, read the Bible like the

throat of frog,…. The karma will not let go’

The song of the Sidhar Swamigal makes us think. Among all the lines, the line “Thaalai

thirakkaamal manthiram padithaalum” (Reading all the mantras without opening the

lock) takes us a long way. The truth is bitter but we have to say it.


139

Kural - 379 e‹wh§fhš ešyth¡ fh©gt® m‹wh§fhš mšy‰ gLt bjt‹ When good things come, men view them all as gain;

When evils come, why then should they complain?

How is it that those, who are pleased with good fortune, trouble themselves when

evil comes, (since both are equally the decree of fate) ?

“Happiness and sorrow and good and evil occur in everyone’s life alternatively. The

person, who becomes happy with good, need not feel sad when faced with evil, all these

things occur naturally like the day and the night which are born as twin babies, attached

to each other. These things happen cyclically in life.

Ramana Maharishi is a saint who had travelled in the path of ‘Aram’. His qualities are

known all over the world.



He was the one who said the truth as it is. He had devotees all over the world. Experts in

the field of medicine were also included in it. Once, the swami had a carbuncle in his

body. The doctors had decided to operate on him. They also decided to give anesthesia

and proceeded to give it. The Swami who came to know about it said that he did not want

anesthesia and said that the doctors can operate on him after 30 minutes when he is

deeply involved in meditation that he will forget his body itself. The treatment also ended

the same way without any anesthesia. After an hour the Swami came back to conscious

level and asked if the treatment was over. The deep pain also was not felt by the saint

when he was in a state of forgetting himself. After a few years, Swami was detected with

cancer. The foreign doctors asked the Swami to come to their nation for treatment. The

swami replied that “this disease was brought by me and I will itself take it along with me.

This disease is only on my body and not on my life”. He was the one who had the painful

disease but he was not worried about the difficulty caused by the disease. He had the

capacity to take it also as a part of life. Since he had that state of mind, he did not have

any mental trouble or even consider it as a trouble. This is what is said in this verse by

‘Valluvar’ as well.


140

Kural - 380 Cê‰ bgUtè ahÎs k‰bwh‹W NêDª jh‹Kª JW« What powers so great as those of Destiny? Man's skill

Some other thing contrives; but fate's beforehand still.

What is stronger than fate ? If we think of an expedient (to avert it), it will itself be

with us before (the thought). “Who can change the way of nature? When someone tries to change the natural way the

natural state still comes about and presents itself.

“Udanpiranthoar sutrathaar ena irukkavaendaa

Udanpiranthae kollum vyaathi

Udan piravaa maamalaimael irukkum marunthu

Ammarunthu poalvaarum uvar”

- ‘Ouvaiyaar’

‘Do not think that the ones born with you are the ones whom you see. There are also

diseases which are born along with you. The medicine will be in the mountains who may

not be born with you. (Guru) The ones who come like medicine’

Some untreatable diseases affect the sacred saints also like how it attacks the domestic

men. Saints like ‘Ramakrishna Paramahamsa’ and ‘Ramana Maharishi’ are also affected

by these harmful diseases. Some even think, “Can the great philosophers and those who

had come to rectify this world be affected by harmful diseases like Cancer?” These saints

did not have any kind of habits even in their dreams. How would they be affected by such

diseases? Some diseases affect individuals when born without even showing its effects

for an unknown period of time. The efforts of all the physicians and surgeons were in

vain when the saints were affected. Even if one tries to change the natural way of

producing its effect, with today’s science, the nature still wins.

Nowadays, we are able to see children less than 15 years of age affected by Blood Cancer

passing away. These young kids wouldn’t have even touched evil things like tobacco or

alcohol. The diseases are born with the kids in their body. There is no escape from the

attack of these diseases. This truth has been told by ‘Valluvar’ a long time ago in his own

style.


141

Ïiwkh£Á Ïiwkh£Á Ïiwkh£Á Ïiwkh£Á ---- The Greatness of a King Kural - 389 bréif¥g¢ brh‰bghW¡F« g©òil ntªj‹ féif¡Ñœ¤ j§F KyF The king of worth, who can words bitter to his ear endure,

Beneath the shadow of his power the world abides secure.

The whole world will dwell under the umbrella of the king, who can bear words that

embitter the ear

“Sevikaippa sorporukkum panbudai vaenthan

Kavikaikkeezh thangu mulagu”

The loving and courteous king, who bears even the intolerable, bitter words, will only

receive the high esteem and respect from the people of the country.

There were men, who spoke words which cause shame to themselves, in those days as

well. There are such people today and will be there in the future. The king is the first

citizen of the country. He must be a representative of the entire country. If he has to be

honored, then he has to perform activities that would do well to the public. He has to plan

and execute projects according to the needs and requirements of the men of his country.

The people in villages say that a leader is someone who is like the historic stone buried in

the centre of the village. The stone may be used by humans to wipe away the scum that

had stuck to their feet. It may also be used by the buffaloes to scrub its itch and even the

dogs may pass its excretory products on it. The stone has to withstand all the trials and

tribulations and still stay there like the unshaken Himalayan Mountains. The stone does

not respond to the buffalo, the dog or the man.

The king will not get blemished when listening to the defamatory words. If the king

thinks that he will not get burnt if he utters the word fire, performs the needful actions for

the people and does not respond to such remarks, then the attention of the people of his

country will turn towards him. If he refrains from injuring the person who defames him,

with the help of his armed men, then everything would move on the right track by itself.


142

fšé fšé fšé fšé ---- Learning Kural - 391 f‰f frlw¡ f‰git f‰wÃ‹ ã‰f mj‰F¤ jf So learn that you may full and faultless learning gain,

Then in obedience meet to lessons learnt remain.

Let a man learn thoroughly whatever he may learn, and let his conduct be worthy of

his learning

“Karka kasadara karpavai katrapin

Nirka atharkku thaga”

Please read the texts, with true meaning, which would take you towards the blissful state.

Read them without any flaws. Act according to the philosophies preached in such texts.

The word ‘Kalvi’ (education or learning) means to dig. That is, when the ignorance is

removed then the knowledge rises by itself. The same is the reason why the words,

‘Kalvikoodam’, ‘Kalloori’ were coined (Kalvikoodam – place of education; Kalloori –

meaning college). The great ‘Valluvar’ is calling all of us to get education.

He says in a different place,

“Arithoaru ariyaamai kandatraal”

‘The more and more we know, the more and more we come to know about our

ignorance’

We must read the texts which acts like a foundation to our lives. The texts which cannot

be destroyed with time, which will make us, attain the blissful state. When we read texts,

they will inevitably be a composition of truth and false. Therefore, we must be able to

extract the true facts out of it and understand it. That was the reason why, he had used the

word ‘Kasadara’ (meaning without mistake). Apart from reading it, we must also act

according to what we learn and only then can we attain the complete fruit of education.

When we research a book, we can understand the inner most intent of its author. We can

feel the influence of the author’s thoughts in our behavior and our lives. They say that the

educated are unique wherever they go. We are able to see the intelligent men, who get

educated in our country, go abroad, and are able to utilize their education for their

betterment. Those who learnt the point education (the education learnt from the guru

where the right point is induced and initiated) alone can use it to streamline their lives

and are able to show the way to blissful state.


143

Kural - 394 ct¥g¤ jiy¡To cŸs¥ Ãçjš mid¤nj òyt® bjhêš You meet with joy, with pleasant thought you part;

Such is the learned scholar's wonderous art!

It is the part of the learned to give joy to those whom they meet, and on leaving, to

make them think (Oh! when shall we meet them again.)

“Uvappa thalaikoodi ulla pirithal

Anaitthae pulavar thozhil”

When people meet, get acquainted and then part away from learned, kindhearted and

knowledgeable men, they have a yearning feeling of when they would meet such a

learned, mannered person again.

“Thammai maranthu arulamutham undu thaekkum

Thagaiyudaiyaar thirukoottam saarnthu naayaen

Vemmai yelaan thavirnthu manankulira kaelvi

Viruntharunthi meiyarivaam veettil endrum

Semmaiyelaam tharumouna anaimaer kondu

Seri iravu pagalondru theriyaavannam

Immaiyilae emmayinum kaanaa suttha

Inbanilai adaivaenoe aezhaiyaenae”

- ‘Thiruvarutpaa’

‘The graceful men forget themselves and consume the grace, have the feast of questions

and answers from the Guru, learn the true education in their body itself, swim in the flood

of bliss, and stay drooped within themselves without knowing the pass of days and

nights.’

When people take leave from such great men, they leave with longing in their heart,

longing to meet them again. They yearn for their company, which has shown them the

blissful state. Here the minds are unified and fused, thence he called it as ‘Ulla Pirithal’

(separation of mind). Separation of the physical bodies happens very often in everyones

life. Many people even think that they should not meet the person again when they part.

‘Valluvar’ says that one should separate with the craving feeling of when again can we

meet the learned one again. When such people meet and exchange their thoughts they

will eventually be in such a high state again.


144

fšyhik fšyhik fšyhik fšyhik ---- Ignorance Kural - 409 nk‰Ãwªjh uhæD§ fšyhjh® Ñœ¥ÃwªJ§ f‰wh uid¤Ây® ghL Lower are men unlearned, though noble be their race,

Than low-born men adorned with learning's grace.

The unlearned, though born in a high caste, are not equal in dignity to the learned;

though they may have been born in a low caste

“Maerpiranthaa raayinum kallaathaar keezhpiranthu

Katraa ranaithilar paadu”

There is no respect and honor to someone who is not learned even if they were born in a

higher community. Even when born in a lower community, if one is learned then the

honor and respect he derives is considered high.

We can see so many men who are born of higher caste and yet live a plundering life. It is

possible for us to weigh such situations in today’s world, through television, newspapers

and other media. We can also see some great men, who were born in a lower caste,

became well learned, had higher education in foreign countries, have decorated the

department of law and also have become ministers in this country. We have also seen a

person, who was born in a very backward community and yet become the leader of the

country with a population of one billion. Similarly, we can see people who were born in a

middle class family, with extraordinary oratory talents, skilled in poetry, drama, cinema

and in various other fields, akin to a ‘jack of all trades’.

It is common to see people with real talent and quality, to decorate the positions which

are reachable to their ability. There are also men who are hated by the people, even when

they are born in a very high community. ‘Valluvar’ has picturised such a situation a long

time ago.


145

nfŸé nfŸé nfŸé nfŸé ---- Hearing Kural - 412 bré¡Fz éšyhj nghœJ Á¿J tæ‰W¡F« Ïa¥gL« When 'tis no longer time the listening ear to feed

With trifling dole of food supply the body's need.

When there is no food for the ear, give a little also to the stomach

“Sevikkuna villatha poazhthu sirithu

Vayitrukku meeya padum”

When there is an absence of a flavorsome, intelligent and consequential listening, then

the need to feed the stomach arises.

This reminds me of the words of a learned man who said that, “the one who constantly

thinks of feeding his stomach, is actually starving his head”. The great one was feeling

sad that the majority of he people of this world spend their time in feeding their stomach

and do not allocate time to grow their knowledge.

“Katrila naayinun kaetka akthoruvarkku

Orkatthin ootraan thunai”

- ‘Thiruvalluvar’

‘The man, who listens even if not learned, will be able to use it as a help at the arrival of

an adverse event.’

Thus he stipulates the greatness of listening. Not everyone can read the texts. When one

listens to explanation of the learned men then the knowledge gained can be used for his

advantage. Isn’t it true?

“Selvathut selvam sevichelvam achelvam

Selvatthu lellaam thalai”

- ‘Valluvar’

‘The wealth gained through the ears is the wealth of wealth. It is the chief of all the

wealth.’

He also says that the (knowledge) wealth of listening to others is the chief of all the

wealth. Therefore, even if you are illiterate follow the learned ones. Listen to their

thoughts and get cleared. He says that, when you do not have something to feed your ears

then you can feed your stomach. The learned ones use the food to sustain life. On the

other hand, some use their entire life in filling their stomach and present as a load on the

face of the earth.


146

Kural - 420 bréæ‰ RitÍzuh thÍz®é‹ kh¡fŸ méæD« thêD bk‹ His mouth can taste, but ear no taste of joy can give!

What matter if he die, or prosperous live?

What does it matter whether those men live or die, who can judge of tastes by the

mouth, and not by the ear ?

“Seviyir suvaiyunaraa vaayunarvin maakkal

Aviyinum vaazhinu men”

The people, who do not appreciate the knowledge derived through listening and only

appreciate the taste (pleasure) derived from their mouth, are considered the same, when

they are alive or when they are no longer present.

Listening to great learned men is equivalent to reading many texts. It is enough, if one

listens to an hour of speech, of a person, who has learned thousand books. We do not get

the time to read thousand books. The advice of the men who have done so and the

experience we gain when we act accordingly will be astonishing. We see the interview of

various VIPs in the television. We can often find most people say that, they were

influenced by speech of this leader or that they were attracted to the advice of another

writer, and that was the reason for them to achieve great heights. Those who possess the

knowledge attained by listening can only be a good leader. Those who act without the

knowledge derived out of listening, tend to stay hidden, like a cuckoo in the forest, and

step foot in unwanted activities.

The adage in villages says,

“Vayitrai ninaittha kudi vaazhaathu”

‘Those who think of their stomach will not prosper.’

Like the meaning of the proverb, the number of people living for their stomach is on the

rise. There is no use of these individuals.

“Soatrile viruppan soozhnthidi loruvan

Runnu nat ravamelaan surungi

Aatrile karaitha puliyena pom en

Rarignarga luraitthidil sirithum

Poatrilae nunnai poatrilen suvaiyir

Porunthiya karasaa ramser

Saatrile kalantha soatrile yaasai

Thanginae nenseivae nenthaai”

- ‘Vallalaar’ (‘Thiruvarutpaa’)

“The great say that the interest in having food would be the cause of shrinking all, the

practices and gain, we get out of ‘Thavam’, like the tamarind dissolved in the river. I

have not listened to them and have developed interest in having tasty and spicy food,

what shall I do now?”


147

The song of ‘Vallalaar’ makes us think. These people behave like the hard work they do

is all for the sake of food. These people create a new saying of their own. Is there any use

of these people staying alive? This is the question asked by ‘Valluvar’.


148

m¿Îilik m¿Îilik m¿Îilik m¿Îilik ---- The Possession of Knowledge Kural - 422 br‹w Ïl¤jh‰ bryélh ÔbjhßÏ e‹¿‹gh YŒ¥g j¿Î Wisdom restrains, nor suffers mind to wander where it would;

From every evil calls it back, and guides in way of good.

Not to permit the mind to go where it lists, to keep it from evil, and to employ it in

good, this is wisdom

“Sendra edatthaar selavida theethoreee

Nanrinbaa luippa tharivu”

To prevent the mind from going along direction of the senses, stopping it, to remove the

path leading to evil, and to let it go in the right direction is the quality of knowledge.

“Manam poana poakkellaam poaga vaendaam”

- ‘Ouvaiyaar’

‘Do not go along the path shown by your mind’

This is well known to everyone. This is true because this mind does not affect only the

ordinary men but also the great saints have been troubled by this mind. Let us see what

they said in relation to this,

“Sitrambalamum sivanum arugirukka

Vetram balatthai thaedivittoamae – nittham

Pirantha idatthai thaeduthae paethai madanenjam

Karantha idatthai naaduthae kan”


‘The Seat of Lord Shiva and Shiva himself are so close to me, but I have been searching

for empty land. The foolish mind searches the place of birth and the eyes are dragging

towards the place of milk’

The moan of Pattinathaar is very obvious. The moaning of many others is not seen

outside. Only those who know to restrain the mind can hold the mind in the right state.

“Kaiyondru seyya vizhiondru

Naada karuthondru enna

Poiyondru vanjaga naavondru

Paesa pulaal kamazhum

Meiyondru saara seviyondru

Kaetkka virumbum yaan

Seigindra poosai evvaaru

Kolvaai? Vinai theerpavanae”


‘Oh Lord! How will you accept the prayers of me, who likes the, hands which does

something, eyes which look out for something, mind which thinks something, deceiving

tongue that speaks not truth, body which associates with perfumed flesh, ears which

listen to something?’


149

Note the way Pattinathaar scolds his mind which is out of control. The senses have to be

turned inside and acting according to them is the real knowledge. ‘Valluvar’ has told this

a long time ago.

“Manamennum peikkurangu madapayale nee thaan matravar pol enai ninaithu maruttathe

kandaai”

- Vallalaar Swamigal

‘Oh evil monkey called mind, you don’t threaten me like how you do others’

The mind has disturbed and troubled the great ones also. We should follow the ones who

have controlled the mind and not let it go in its own way.


150

Kural - 423 v¥bghUŸ ah®ah®thŒ¡ nf£ÃD« m¥bghUŸ bkŒ¥bghUŸ fh©g j¿Î Though things diverse from divers sages' lips we learn,

'Tis wisdom's part in each the true thing to discern.

To discern the truth in every thing, by whomsoever spoken, is wisdom

“Epporull yaaryaarvaai kaetpinum apporull


Whenever there is a statement about anything in this world, regardless of who has said it,

not to believe it with face value, but to analyze and know the truth is true knowledge.

This is the correct way.

Sometime ago there was a hot news in the television and in newspapers. “There is no

‘Jeeva Samadhi’ in holy places like Thirupathi, Thiruvannaamalai, Pazhani,

Kanchipuram, etc. The siddhars did not become Samadhi in those places. Those places

where such samadhis are present are not fit for worship. Therefore there are no Samadhis

in those places.” This was the news which was given out by people who were in higher

levels of the government. Then, there was denial news in the same newspapers and

televisions after somedays.

Thirupathi has ‘Konkanar’s Samadhi’. Kanchipuram has ‘Kamala Muni’s Samadhi’.

Thiruvannaamalai has ‘Idaikkaadar’s Samadhi’. Pazhani has ‘Bogar’s Samadhi’. When

the second news came out the truth was realized. The false was removed and the truth

came to existence.

These places are worshipped and poojas are performed continuously without a break.

When such places are properly maintained they become a constant source of energy,

‘Energy Bank’. The great saints, who have not let the life go out of them and

consolidated it inside, attain ‘Jeeva Samadhi’. There are 18 places where such great saints

have consolidated themselves in our country, India.

In these places the siddhars have become consolidated. They have kept a statue on top of

these saints and have constructed a temple where people can worship. The field of these

saints does not separate from their body. When people go around such field repeatedly it

acts like a field around them as well. This is the true meaning. When a false meaning is

given by anyone else we must analyze and know the truth. This is the true knowledge.


151

F‰w§fojš F‰w§fojš F‰w§fojš F‰w§fojš ---- The Correction of Faults Kural - 440 fhjy fhjš m¿ahik cŒ¡»‰Ã‹ VÂy VÂyh® üš If, to your foes unknown, you cherish what you love,

Counsels of men who wish you harm will harmless prove.

If (a king) enjoys, privately the things which he desires, the designs of his enemies

will be useless

“Kaathala kaathal ariyaamai uikkirpin

Aethila aethilaar nool”

All those who have the responsibility of a head of an instituition, have to think in a way

to make sure that each and every one of their thougthts are not exposed to anyone else. If

one acts in such a way then the evil designs of others will not succeed.

Those who play a role of a head must live their life very carefully. For example, if the

head has the habit of consuming alcohol, then it gives the possibility for others to use that

habit itself, make him drink alcohol and get their work done. If the president has a

weakness for women then they might use a call girl to allure the president and get their

action done the way they want.

Even the common man (In India) , who knows a hint of the epics would readily

remember, in the epic tale of Mahabaratha, the head of the Pandavas, Dharma, had a

weakness for gambling and Saguni who knew about this utilized gambling itself to make

him loose his country, name, fame and everything else. Therefore, anyone who takes the

responsibility of a head should not let anyone know what their wants and wishes are.

Even when they have such activities, it is prudent to have it in a way that it is kept secret.

The strong men cannot be defeated by fighting against their strength, but when they are

touched at the weakest point, it is easier to defeat even the strongest of men. This is why

‘Valluvar’ advices the heads to be very careful when they act.

“The strength of a chain depends on the strength of the weakest link.”


152

bgçahiu¤ Jiz¡nfhlš bgçahiu¤ Jiz¡nfhlš bgçahiu¤ Jiz¡nfhlš bgçahiu¤ Jiz¡nfhlš ---- Seeking the Aid of Great Men Kural - 450 gšyh® gifbfhsè‰ g¤jL¤j Ôik¤nj ešyh® bjhl®if élš Than hate of many foes incurred, works greater woe

Ten-fold, of worthy men the friendship to forego.

It is tenfold more injurious to abandon the friendship of the good, than to incur the

hatred of the many

“Pallaar pagaikolalir patthaduttha theemaithae

Nallaar thodarkai vidal”

It is more harmful to neglect and let go of the affection of the intelligent learned men,

than to suffer from the rivalry of thousands of people.

In a democratic country, it is often possible to see, the ruling party to become the

opposing party and the opposing party to become the ruling party, both in the state and in

the central government.

It is said that “The actions of a strong man can be nullified by two weaker individuals;

this is the strength of democracy. The efforts of an intelligent person can be ruined by

two foolish people; this is the weakness of democracy.” It has been a formality and

etiquette, for the elected prime minister in the centre and the chief minister in the state, to

meet the previous prime minister and the chief minister respectively and gain their

experiences and wishes before they take charge of their respective positions. When the

leaders act in such a way then, the government will get its respect from the common

people and from the intelligent people. On the contrary, due to the arrogance and ego,

some people behave without any respect to people with intelligence and experience, who

have held high office in the past.

In the Epic tale of Mahabharatha, Draupadi says, “Duryodhana’s trouble is unbearable,

he is causing shame to your sister also, why don’t you finish his story with your powers?”

The ever smiling Lord Krishna replied, “When his story is finished, not even a single

person should feel sorry for him, everyone must be happy for his end. So, please be

patient until then.” The arrogant and disrespectful nature of people will end like the story

of Duryodhana.


153

bjçªJ braštif bjçªJ braštif bjçªJ braštif bjçªJ braštif ---- Acting after due Consideration Kural - 466 brŒj¡f mšy bra¡bfLŠ brŒj¡f brŒahik ahD§ bfL« 'Tis ruin if man do an unbefitting thing;

Fit things to leave undone will equal ruin bring.

He will perish who does not what is not fit to do; and he also will perish who does

not do what it is fit to do.

“Seithakka alla seyakkedun seithakka

Seiyaamai yaanun kedum”

Actions which are deemed evil will cause a huge trouble. On the other hand, not doing

actions which are deemed warranted will also cause huge trouble.

When we start looking for a bride groom for a girl, we start looking for one, who does not

have the habits of, smoking, alcohol, women, and gambling. These activities are deemed

evil by the society. This is well known to everyone, who knows about Indian culture. If

the man has such habits, then we would not accept such a groom. When this is the case

for a normal man, the government itself, recognizing and operating wine shops, operating

gambling houses, accepting gambling in the form of horse races and lottery, allowing

legal brothels in cities like, Bombay, Calcutta, etc. is deemed to cause huge trouble to the

country. Doesn’t the government know that these are shameful acts which would

deteriorate the country? When the government itself behaves in such a fashion, how can

we expect the citizens of the country to become rectified? Thus, the country is spoilt

because of evil actions like these. The country will also get spoilt if some futuristic plans,

which are required for the betterment of the country, are not implemented. It is a simple

fact that our country has been divided into various, religions, castes, communities and

language. The country also saw many Samathuvapurams created, which allows people

fom all the community, religion, caste and language to live together. When many more of

such plans are implemented, the differences between people will get eradicated,

marriages between such communities and different populations can occur, and an

undivided brotherly environment will arise, over the period of time. Great intelligent

individuals will arise in such places. When plans like these are not implemented, it also

leads to huge trouble to the country. This is the thought of ‘Valluvar’ even in those days.


154

tètètètèa¿jš a¿jš a¿jš a¿jš ---- The Knowledge of Power Kural - 478 Mfh wsé£o jhæD§ nfošiy nghfh wfyh¡ fil Incomings may be scant; but yet, no failure there,

If in expenditure you rightly learn to spare.

Even though the income (of a king) be small, it will not cause his (ruin), if his

outgoings be not larger than his income

“Aagaa ralavitti thaayinun kaedillai

Poagaa ragalaa kadai”

Even when the income is lower it will not create any trouble to us, if the expenses are

prevented from exceeding our requirements.

Everyone in this world seems to be earning revenue below their requirements. There are

also individuals who earn well below their needs. This can be managed if we reduce

some of our requirements until the others are fulfilled. Sometimes people, who have

acquired education which would give them a salary of five digits, would earn only in four

digits in the early stages. In such a situation, they must be able to cope up with their

requirements. They say that, “Something is better than nothing.” Only when we step on

to the first step can we think about the hundredth step. How is it possible to reach the top

even without keeping a step forward? That is what is said in the song by ‘Ouvaiyaar’.

“Aana muthalil athigam selavaanaal maanamazhinthu

Mathi kettu poana thisai…..”

- ‘Ouvaiyaar’

‘In the beginning, if the expenses are high, then the reputation will be lost, the mind will

get spoilt, and go in the direction…..’

Let’s listen to how, a person who performs ‘Thavam’ and travel in the path of ‘Aram’

does his expenditure (of the body), in the song by ‘Vallalaar’.

“Kaaduvetti nilanthirutthi kaateruvum poattu

Karumbaivittu kaduviraitthu kaligindra ulageer

Kooduvittupoana pin nethupurivee rengae

Kudiyirupee raiyoaneer kuritthariyee ringae

Paadupatteer payanariyeer paazhkkiraitthu kazhittheer

Pattathellaam poathumithu paramarvaru tharunam

Eedukatti varuveerael inbamiga peruveer

Envagai yurai thaenalanaa nunmaiyuraith thananae”

‘Oh people, you cut down the forest, till the soil, use the wild manure, sow the seeds for

mustard and sugarcane. What and where will you do after you leave the shell (of the

body)? How can you know? You worked hard to get nothing out of it. Enough of all that

you lost. If you try to save all that is left from now, then you can still get the bliss in life.’

Vallalaar asks everyone to forget the past and consider the day as a fresh one. He asks us

to forget all that we lost in the past and start thinking on what we can achieve by saving


155

all that is left from now. He asks us to enjoy the bliss by saving what is left in us from

now.


156

bjçªJ bjëjš bjçªJ bjëjš bjçªJ bjëjš bjçªJ bjëjš ---- Selection and Confidence Kural - 506 m‰whiu¤ njWjš X«òf k‰wt® g‰¿y® ehzh® gê Beware of trusting men who have no kith of kin;

No bonds restrain such men, no shame deters from sin.

Let (a king) avoid choosing men who have no relations; such men have no

attachment, and therefore have no fear of crime

“Atraarai thaeruthal oambuga matravar

Patrilar naanaar pazhi”

One should not entrust responsibilities to someone who does not have moral values and

family values. These men do not care about other people or the world. They are not afraid

of being defamed or sinned and are shameless.

When the British ruled our country, they had an unwritten law. They wanted all their

employees, whether it is a government worker, or an accountant or a village officer, to be

married. Even when ones spouse passes away, they were supposed to get married again to

someone else. They had an opinion that when a man is with his family, then he would act

according to moral and family values in the work as well. The attention of the employees

will not get distracted in unnecessary activities also.

In Japan, the car drivers must have their family’s and their children’s photo in front of

them in their car. When one tries to drive fast and then sees their family photo, then the

speed will decrease and the sense of caution will increase. Isn’t it?

The reason why we mention this at this point of time is that, if we entrust a responsibility

to someone without analyzing their attachment to family, language, community and

country, then the person might act according to their will without any moral value. These

men will start to think that the people do not have anyone to save them and start to act

like a dictator. These men are capable of causing trouble to their position and also to the

country. When such people, take up high responsibilities, then their ego starts to rise.

When ego starts to rise, what will happen?

“Pride goeth forth on horseback grand and gay,

But cometh back on foot, and begs its way.”

- Henry Wadsworth Longfellow, The Bell of Atri


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bjçªJ éidahlš bjçªJ éidahlš bjçªJ éidahlš bjçªJ éidahlš ---- Selection and Employment Kural - 517 Ïjid Ïjdhš Ït‹Ko¡F« v‹whŒª jjid mt‹f© élš 'This man, this work shall thus work out,' let thoughtful king command;

Then leave the matter wholly in his servant's hand.

After having considered, "this man can accomplish this, by these means", let (the

king) leave with him the discharge of that duty

“Ithanai ithanaal ivanmudikkum endraain

Thathanai avankan vidal”

One must entrust a responsibility to someone after carefully evaluating the capacity of the

person to accomplish it.

There are set rules for being selected into the army and into the police force. The

candidates who qualify must have certain height, weight, chest measurements, must not

possess corn in the foot, decay in the teeth, etc. Only those who possess these qualities

are allowed to join the force. When people search for a groom for their daughters, they

would like to know if the groom does not have the habits of alcohol, lust, and gambling.

Similarly, those who have to rule the country must be patriotic to their language,

community and their country and must act towards the welfare of the country.

Valluvar adds further to these qualities,

“Solalvallan soarvilan anjaan avanai

Igalvellal yaarkum arithu”

‘The leaders must be talented in oratory skills, must be highly energetic like a bee, must

be highly talented and possess a tender heart. Above all he must possess the quality of

assessing the pulse of his subjects.”

He further says that,

“Kadithoachi mella eriga nedithaakkam

Neengaamai vaendu bavar”

“The action of the arm must be very swift but the impact must be a little softer. This is

the quality which will make him last in his position for a long time.”

When the person possesses all these qualities then he or she will be apt to take up the

position. This is the voice of Valluvar in this regard.


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br§nfh‹ik br§nfh‹ik br§nfh‹ik br§nfh‹ik ---- The Right Sceptre Kural - 549 Foòw§ fh¤njh«Ã¡ F‰w§ fojš tLt‹W ntªj‹ bjhêš Abroad to guard, at home to punish, brings

No just reproach; 'tis work assigned to kings.

In guarding his subjects (against injury from others), and in preserving them

himself; to punish crime is not a fault in a king, but a duty

“Kudipuran kaatthoambi kutran kadithal

Vaduvanru vaenthan thozhil”

The duty of a government is to ensure the safety of its subjects, to support them and to

punish anyone who does crime regardless of the shame, difficulty, or misery which

follows the act of meting out punishment.

“Vaanoakki vaazhum ulagellam mannavan

Koanokki vaazhum kudi”

- Also from ‘Thirukkural’

‘The living creatures in this world require rain for their living. Similarly, the well being

of the citizens of a nation depends on the government which rules it.’

What will be the situation if there is a government which is inconsiderate? The ruler of

the nation must be completely impartial for the creation of a developed nation. Only

when the government rises with fury when faced with crime, will there be an eradication

of crime. If the ruler becomes partial towards his community, city or his society, then

what will be the situation of the country?

The eradication of crime in country is possible only when the king has assistance of

people who scorn such actions.

Valluvar further says,

“Thammir periyar thamaraa ozhuguthal

Vanmaiyu llelaan thalai”

‘The presence of intelligent men with high honor is essential for the ruler. Their

association with the king will strengthen and give flair to the government.”

The government which does not have the input from such intelligent men will become

erratic and may forget to understand the needs of the people. The eradication of

unnecessary elements in the government is of great importance for the proper functioning

of the government.


159

Kural - 550 bfhiyæ‰ bfhoahiu ntªbjhW¤jš ig§Tœ fisf£ ljbdhL ne® By punishment of death the cruel to restrain,

Is as when farmer frees from weeds the tender grain.

For a king to punish criminals with death, is like pulling up the weeds in the green

corn

“Kolaiyir kodiyaarai vaenthorutthal paingoozh

Kalaikat tathanodu naer”

The punishment given to those who murder or do actions equivalent to it is like the

removal of weeds among the crops for the welfare of the crops.

We treat the soil well by ploughing and tilling, before we do the planting of the farm

land. The crops also start to grow well in the land. We only plant the good crops but the

weeds also start growing along with the crops. When such weeds are not removed then

the growth of the crops will decrease and the nutrients that we provide for the crops will

get wasted. If we have to benefit out of the harvest then the weeds have to be definitely

derooted. Some crops even require deweeding upto three times.

The actions of a good government are similar to the removal of the weeds. The

government must remove the agents which cause destruction and diminishing of the

welfare of the country. This simple truth is explained with such obvious and ordinary

examples.

“Kadum sinatha kolkalirum

Kadhzh pariya kalimavum

Nedum kodiya nimirntherum

Nenjudiya pugalmaravarum ena

Nangudan mandathu aaiyinum – maanda

Araneri muthatre arasin kottram”

- Maruthan ilanaaganaar

‘The angry elephant, the courageous lions, gigantic chariots and the courageous warriors

are not enough to hold the kingdom without fall. The presence of an Ascetic who knows

the principles of ‘Aram’ is the most important thing to run a government successfully.’

His will be the counsel which is all encompassing. His will be the counsel which in the

best interest of all involved.

The song of the Tamil poet also shows that the citizens of the country will like a

government which acts without bending for any reason.


160

bfhLbfhLbfhLbfhL§nfh‹ik §nfh‹ik §nfh‹ik §nfh‹ik ---- The Cruel Sceptre Kural - 555 mšy‰g£ lh‰wh jGjf© Ùu‹nw bršt¤ij¤ njŒ¡F« gil His people's tears of sorrow past endurance, are not they

Sharp instruments to wear the monarch's wealth away?

Will not the tears, shed by a people who cannot endure the oppression which they

suffer (from their king), become a saw to waste away his wealth ?

“Allarpat taatraa thazhuthakan neeranrae

Selvatthai thaeikkum padai”

The tears of the citizens, which come out of unbearable cruelty, will itself form the army

which destroys their government and their pride.

“Manamuru maruginin razhutha kanneer

Muraiyura thevar moovar kaakkinum

Vazhivazhi yeervathoar vaalaagummae”

- Narunthogai, Athiveeraraama pandiyanaar

‘The tears of a person who cries with his heartfelt misery, will act like the sword which

has been cutting down (heads) for ages, even if all the three Gods (Brahma, vishnu and

Shiva) try to protect the person who caused it.’

It is clear that the men, who derive pleasure out of other’s pain, have been scolded

vehemently by the ancient men. Those who like to watch others cry forget the fact that

they also possess tears in their eyes.

“Pirarkinna murpagal seiyyin thamakkinnaa

Pirpagal thaame varum”

‘Please know that the man, who derives pleasure in causing sorrow to others in the

morning, will have to face the sorrow the same evening.’

“For every action, there is an equal and opposite reaction”

- Newton’s Law

The principle of physics is also the same. Please derive happiness in the happiness of

other men. Do not find pleasure in other’s failure. If you cannot change this mentality

then you will not be able to dodge the whiplashes given by Time. This is the meaning of

Valluvar’s words.


161

X‰whlš X‰whlš X‰whlš X‰whlš ---- Espionage Kural - 581 x‰W« ciurh‹w üY« Ïitæu©L« bj‰bw‹f k‹dt‹ f© These two: the code renowned and spies,

In these let king confide as eyes.

Let a king consider as his eyes these two things, a spy and a book (of laws)

universally esteemed

“Otrum uraisaandra noolum ivayirandum

Thetrenga mannavan kan”

The kind hearted honest spies and the scriptures (which show the path of ‘Aram’) which

are given explanation until the world exists are the two eyes of the country.

The king, who rules the country, cannot visit and watch every part of his country quite

often, to know the true scenario. This truth was known to Valluvar. That is the reason

why, he suggests the kings, who rule the countries, to untilize the skills of the spies. The

ideal character of a spy has not been described like Valluvar by anyone else.

“Otrotri thantha porulaiyum matrumoar

Otrinaal otri kolal”

‘The information given by one spy should be verified by another spy without the

knowledge of the other. Only when such informations from various sources are analysed

can a conclusion be derived.’

The presence of a spy is as important to a country as a text or scripture for which

explanatory books are being written. The scripture must have knowledgeable men writing

explanatory works continuously forever. There must be no end to it. For Tamilnadu (most

southern part of India), Thirukkural is the scripture for which explanatory works have

been written continuously. There is no comparison to Thirukkural. There have been more

than 300 learned men who have written explanatory works for Thirukkural. The

translation and the explanation of Thirukkural by Dr. G.U. Pope made it reknown

worldwide. Nations like America have kept The Holy Bible, The Holy Kuran, and

Thirukkural along with them and honors it.

“Valluvan thannai ulaginukkae thanthu

Vaanpugazh konda thamizhnadu”

- Bharathiyaar

‘Tamilnadu has achieved glory to heights of the sky by giving Thiruvalluvar to this

world.’

Yes. We have given our great Thiruvalluvar to the entire world. Therefore, his fame is

equal to that of the sky. Let us raise the greatness of the text which has stimulated so

many explanatory works.


162

C¡f« cilik C¡f« cilik C¡f« cilik C¡f« cilik ---- Possession of valor Kural - 596 cŸSt bjšyh« ca®ÎŸsš k‰wJ jŸëDª jŸshik Ú®¤J Whate'er you ponder, let your aim be loftly still,

Fate cannot hinder always, thwart you as it will.

In all that a king thinks of, let him think of his greatness; and if it should be thrust

from him (by fate), it will have the nature of not being thrust from him

“Ulluva thellaam uyarvullal matrathu

Thallinum thallaamai neertthu”

The thoughts of the mind must always be great. One should not stop thinking of such

great thoughts even if the great thoughts do not happen immediately.

It is a custom to begin good activites with the presiding of good people. The good

thoughts of those men will always guide and take the activity towards the right direction.

We can get curd only from milk. We can get buttermilk only from curd. We can get

butter only from buttermilk. We can get ghee only from butter. It is like one good deed

leading to another. Good thoughts must always be in our minds. Sometimes, the actions

we do with good intentions may come across hurdles. One must not let go of their good

thoughts because of such hindrances. The meditation that is done in the mind is also the

same. When the mind is focused and wish for good things to happen, the thoughts tend

get stronger and the good things happen. If it does not happen today, it will happen

tomorrow or the day after. We have meditated so many times asking for rain and make

the world florish. It has always given good results. Even if it does not happen

immediately, it definitely rains at the right time. Just because it does not rain

immediately, we do not stop asking for rain.

Let’s Think Good

Speak Good

Do Good

And Good will happen


163

MŸéid cilik MŸéid cilik MŸéid cilik MŸéid cilik ---- Freedom from Sloth Kural - 619 bjŒt¤jh‹ Mfh bjåD« Ka‰Áj‹ bkŒtU¤j¡ Tè jU« Though fate-divine should make your labour vain;

Effort its labour's sure reward will gain.

Although it be said that, through fate, it cannot be attained, yet labour, with bodily

exertion, will yield its reward

“Theivathaan aagaa theninum muyarchithan

Meivaruttha kooli tharum”

Something which has not been accomplished with the help of sincere prayer, praising the

omnipotent God, can also be accomplished, proportional to the amount of effort, when

someone puts a perseverant continuous effort without sloth.

Mohammed Gajini has always been shown to be the example of a person with

perseverant effort in his youth. He tried to loot the main shrine of the Somnath temple

sixteen times and failed everytime. He finally succeeded the seventeenth time. Even

Gajini, would have prayed to his god everytime he tried to loot. The prayer to the god did

not accomplish his desire. The perseverant effort without sloth helped him to reach his

goal. They say,

“Moochu vidubavargalellaam manitharallar

Muyarchi yudaiyoarae manithargal”

‘Those who breathe are not humans; those who put the effort are the ones who are called

humans’

When we put in the efforts, there is nothing that cannot be accomplished. How much

efforts were put in setting the human foot on the moon? How much was lost? The

perseverant efforts of America finally helped Armstrong set foot on the moon. How many

people tried to derogate America when it proposed the idea? They stood ahead of

everyone in the end. The actions which were not accomplished by calling god several

times have been accomplished with perseverant hardwork.

“Naam vizhitthu kondirukkum poathu uzhaitthu kondirunthaal vetrikkaniyai eppadiyum

parithidalaam”

‘If we work hard when we are awake, we can definitely reach the fruit of success’

“Successful people have specific goals”


164

Kural - 620 CiHÍ« c¥g¡f§ fh©g® ciyé‹¿¤ jhHh JP‰W gt® Who strive with undismayed, unfaltering mind,

At length shall leave opposing fate behind.

They who labour on, without fear and without fainting will see even fate (put)

behind their back

“Oozhaiyum uppagan kaanbar ulaivindri

Thaazha thunyatru bavar”

They say that the fate or the Praraptha karma, which acts on us, by itself, naturally, is

something which cannot be overcome. Those who put in perseverant hardwork without

sloth and create the path to change it can only be victorious over it.

“Thaedi soaru nithanthindru

Pala chinnan chiru kathaigal paesi

Manam vaaditthunbam migauzhandru

Pirarvaada pala seyalgal seithu

Naraikoodi kizhapparuva meithi

Kodunkootru kiraiyena pinmaayum

Palavaedikkai manitharai poalae

Naan veezhvaenendru ninaitthaayoe”

- ‘Bharathiyaar’

‘There are many other humans who, search for food and consume it everyday, speak

many tiny stories, have a sorrowful mind, do activities which cause sorrow to others,

become senile and fall prey to the lord of death. Did you think that I will fall like them?’

There was a thought which was formed in the depths of his mind, which made him feel

that he would not live like all other ordinary men. He wanted to achieve something in his

life. If one possesses the strong mind which says that anything can be achieved, then

everything is achievable.

“Impossible must be removed from the dictionary”

- Napoleon

Those who possess a strong heart can only achieve something that is impossible to others.

The pride of reaching the top of Mount Everest for the first time is that of Tenzing. There

were so many men who tried and lost their lives before he accomplished it. There were so

many people who said that the moon was something which decorated the head of Lord

Shiva and therefore one cannot place his foot on the moon’s soil. There were so many

men who lost their lives before Armstrong accomplished it. Unshakeable confidence and

perseverant hardwork were the tools which helped them reach their success.

“Muzhu mana singangal evarendraalum mudivil nara naravendru aeriduvar”

‘Whole hearted lions, whoever it may be, will be able to accomplish the task in the end.’


165

The thought that we are born to achieve must always be there in mind. If that thought is

formed in the mind then everything is possible.


166

ÏL¡f© mêahiÏL¡f© mêahiÏL¡f© mêahiÏL¡f© mêahik k k k ---- Hopefulness in Trouble Kural - 621 ÏL¡f© tU§fhš eFf mjid mL¤ö®t j~bjh¥g Âš Smile, with patient, hopeful heart, in troublous hour;

Meet and so vanquish grief; nothing hath equal power.

If troubles come, laugh; there is nothing like that, to press upon and drive away

sorrow

“Idukkan varunkaal naguga athanai

Adutthoorva thakthoppa thil”

The mind is the one which faces and overcomes the hurdles in life, stays strong, and

executes with cheerfulness in the event of sorrow.

Who will be able to remain cheerful in the event of sorrow? This is the common question.

Those who are fixed with specific goals in their mind do not get worried in the event of

sorrow. Those who live their life without specific goals suffer due to sorrow like the boat

without a paddle in the tidal sea. Let’s take up the thoughts of Valluvar itself for

reference.

“Idumbaikku idumbai paduppar idumbai

Kidappai padaaa thavar”

‘Those who are not hindered by the difficulties and troubles which surround them, will be

able to plunge the difficulties in difficulty and win over them.’

He says that, the learned men, who think about the way to overcome the hurdles and

troubles, which come like the floods in a wild river, and act accordingly, will be able to

see the troubles disintegrate in front of them.

The happiness and sorrow in life alternate like the day after night. Is it possible to remove

all the thorns that are spread out along the entire path? It is not possible, isn’t it? Instead

if we wear footwear which would prevent the thorns come on to our feet, then the path

will be easy to travel. Is it possible to have shade in the entire length of the path? An

umbrella will solve the problem easily. Like these cases, whenever we are confronted

with difficulty, it is prudent to consider them as a natural way of life and continue our

travel.


167

mik¢R mik¢R mik¢R mik¢R ---- The Office of Minister of state Kural - 639 gGbj©Q« kªÂçæ‰ g¡f¤JŸ bj›nth® vGgJ nfho cW« A minister who by king's side plots evil things

Worse woes than countless foemen brings.

Far better are seventy crores of enemies (for a king) than a minister at his side who

intends (his) ruin

“Pazhuthennum manthiriyir pakkathul thevvoar

Ezhubathu koadi urum”

It is better to even have seventy crores (seven hundred million) of enemies around instead

of having one minister who acts with devious intentions.

They say that,

“Manthirikkazhagu varum porull uraitthal”

‘The beauty of a minister lies in realizing the forthcoming troubles’

On the other hand, if the minister fails to realize the approaching troubles, then that might

itself cause a huge depression. Valluvar speaks about the ministers who stays with us and

tries to undermine. The ministers who listen to the words of the enemy but acts like an

honest person in front of us are only reffered to as ‘Pazhuthennum manthiri’ by Valluvar.

The ministers who are supposed to be supportive sometimes become the unseen foe who

destroys the government and the kingdom. ‘Ettappan’ (the person who betrayed the king

Kattabomman in the freedom struggle against the British) is considered as a classical

example of such a person who betrayed the king. The enemy can be seen by our eyes and

hence can be killed, whereas the traitor cannot be seen by our eyes, they stay right next to

us acting like the most honest person. They carry venom in their heart.

The Englishmen say that the enemies mix venom in milk whereas the traitor mixes the

venom in medicine. Since the enemy is visible to our eyes, we can prevent drinking the

milk. On the other hand, the traitor is not seen by our eyes and hence will not be

suspected to mix venom in medicine. When the medicine which cures illness is mixed

with venom then it cannot be detected. We must be able to realize even that with the help

of the actions of a whistleblower.

Ministers who think against us will always be around us. They are equivalent to having

seven hundred million enemies. We must be aware of this and act safely.


168

brhšt‹ik brhšt‹ik brhšt‹ik brhšt‹ik ---- Power in Speech Kural - 645 brhšYf brhšiy¥ Ã¿njh®brhš m¢brhšiy btšYŠbrhš Ï‹ik m¿ªJ Speak out your speech, when once 'tis past dispute

That none can utter speech that shall your speech refute.

Deliver your speech, after assuring yourself that no counter speech can defeat your

own

“Solluga sollai pirithorsol achchollai

Vellunsol inmai arinthu”

We must know, feel and ensure that the words that we utter cannot be replaced, by a

better word, before we speak. The power of an eloquent speech cannot be achieved by

any other mode of communication.

Not many people know that the position to embrace success and to embrace failure is

reached only by the power of speech. Therefore, we must ensure that there are no

deficiencies in any word we speak. The words that come from us must make others

become more attentive, make them think and must be very pleasing to others. There were

many occasions where men, who possessed the eloquence in words of speech and

writing, brought about an enormous revolution in times of great depression. Men of this

cadre are still present and will also be seen in the future.

“Virainthu thozhilkaetkum gnaalam niranthinathu

Solluthal vallaar perin”

- Kural

‘The path shown by men who are capable of speaking the thoughts in a categorized and

orderly fashion will be taken up and followed by the men in this world.’

Millions of youngsters will follow only behind the footsteps of men who possess

excellent oratory skills. History will give numerous examples for this.

Annadurai (Late Former Chief Minister of Tamilnadu) was given 20 minutes to deliver

his speech in the Congress. After 20 minutes of his speech, Jawaharlal Nehru, the prime

minister then, was impressed and asked him continue with his speech. He then spoke for

another 30 minutes and made the entire audience sway to his speech like bees which were

intoxicated.


169

ééééid¤ öŒik id¤ öŒik id¤ öŒik id¤ öŒik ---- Purity in Action Kural - 655 v‰bw‹ ¿u§Ft brŒa‰f brŒthndš k‰w‹d brŒahik e‹W Do nought that soul repenting must deplore,

If thou hast sinned, 'tis well if thou dost sin no more.

Let a minister never do acts of which he would have to grieve saying, "what is this I

have done"; (but) should he do (them), it were good that he grieved not

“Etren riranguva seiyyarka seivaanael

Matranna seiyaamai nanru”

One should not do an act which would make him feel, “what a huge mistake I have

done”. If one does such a mistake due to the circumstances, then it is best to get over it

and focus on preventing such a mistake in the future.

The actions which do not produce fame and good effects that everyone wishes should not

be commited at any point of time. Those who wish to attain great heights in life must be

cautious and make sure that their actions do not affect their fame in any manner. Those

who have intelligence and strength will not pursue an act which would defame them even

when faced with trouble. Even such people with strong heart also become disturbed and

loose control in some situations. We often see situations were we think, “Did he do such

things?” The minds of such men still think that the pitfall is only for them to rise again.

They prevent such pitfalls in the future and stay high. They let go of the past and start

afresh with their life to make it streamlined.

This is the thought conveyed by Valluvar a long time ago.


170

éid¤Â£g« éid¤Â£g« éid¤Â£g« éid¤Â£g« ---- Power in Action Kural - 666 v©âa v©âah§ bfŒJg v©âah® Â©âa® Mf¥ bg¿‹ Whate'er men think, ev'n as they think, may men obtain,

If those who think can steadfastness of will retain.

If those who have planned (an undertaking) possess firmness (in executing it) they

will obtain what they have desired even as they have desired it “Enniya enniyaan keithuba enniyaar

Thinniyar aaga perin”

When people have a firm and strong will to achieve the results, the way they want, then

they will be able to reach their goal.

When one does not have the unyielding heart, even if he possesses everything else in life,

his actions will also lack strength. The men who possess the caliber to succeed try to

prevent hindrances even before they arise, if the hindrances eventually arise, do not

frown and loose heart but act steadfast and overcome them.

“You will think strongly. It will surely be done”

- Swami Vivekananda

Regardless of the number of pitfalls, the efforts must not cease. The efforts are again put

to pluck the fruit of success. That is the character of a successful person.

“Try, Try, and Try again. You will reach the goal.”

Those who are strong and firm with their will can only be successful. Let’s see one

example. The American president, Kennedy, once visited his high school during his

tenure. At that time, the student leader, Bill Clinton invited him and greeted him with a

handshake. The photos of the kid shaking hand with the president were published in the

newspapers. People, who saw this, asked Clinton what he felt at that moment. Clinton

replied that he had a strong intent to enter the White House and become the President of

the nation like Kennedy. Several years later Clinton acheived what he had told and

became the President of the United States. The rest is history.

“Muyarchi thiruvinai aakum”

‘Efforts Never Fail’

These golden words were also those of Thiruvalluvar.


171

F¿¥g¿jš F¿¥g¿jš F¿¥g¿jš F¿¥g¿jš ---- The Knowledge of Indications Kural - 702 Ia¥ glhm jf¤j Jz®thid¤ bjŒt¤njh blh¥g¡ bfhsš Undoubting, who the minds of men can scan,

As deity regard that gifted man.

He is to be esteemed a god who is able to ascertain without a doubt what is within

(one's mind).

“Iyap padaa athagattha thunarvaanai

Theivatthoe doppa kolal”

If the quality of knowing what is hidden inside a person’s mind without doubt is entailed

only to God, then the person who possesses such a capacity is comparable to God

himself.

The person, who has the capacity to know the thought process running inside the mind of

others even when they are not speaking, while looking at them, is like the jewel which

decorates the entire world. The person with such capacity should be given important

positions and kept as an associate during all actions.

The face of people shows the inner feeling of the person in most instances. If we cannot

perceive the changes in the other persons face, then what is the purpose of having the

eyes? The face of an individual acts like the mirror which reflects the appearance and

shows the inner feelings. There is no better sense organ than the eye itself. The eye must

be trained to perceive and to make us understand the feelings of other individuals from

their facial expressions, without any doubts. This is the secret behind success. This

practice will help us to convince others to follow our ideas and instructions. We must not

be troubled by the person standing in front of us. Be it a person of higher class, a leader,

or a voluptuous lady. We must be face to face, have our unwinking eyes set on the person

opposite to us, put forward our opinions or thoughts and win over them. If one can

develop this talent then he is comparable to the God himself.


172

Kural - 710 E©âa« v‹gh® ms¡F§nfhš fhQ§fh‰ f©zšy Âšiy Ãw The men of keen discerning soul no other test apply

(When you their secret ask) than man's revealing eye.

The measuring-rod of those (ministers) who say "we are acute" will on inquiry be

found to be their (own) eyes and nothing else.

“Nunniyam enbaar alakkungoal kaanungaar

Kannalla thillai pira”

Those who have the intricate talent to recognize the feelings of other people from their

face utilize the eyes as their measuring tool. There is nothing more than the eyes

themselves.

“Pagaiyum kaenmaiyum kannuraikkum kannin

Vagaimai unarvaar perin”

- Kural

‘The men, who know, understand, and recognize the varities of expressions of the eyes,

can tell the affability or enmity inside others by looking into the eyes.’

This is also the words of Valluvar about the eyes.

The best of the officers utilize this technique to select men who are honest and straight

forward. This technique makes them have their best selection of men very easily. The

adage in villages is,

“Kan alakkaathathai kai alanthidumoe”

‘Can the hands measure anything that cannot be measured by the eyes?’

The eyes are the only organs capable of measuring the stage, the appearance, the color,

the character, and even the taste with its nuances. The eyes alone have the capacity to

perceive all the five senses. This can be learned, understood and practiced from men who

are capable of doing it. The eyes are the reason for us to get caught in the net of births.

The eyes are also the organs which help us rid of the affection and attachments in life and

lead us to higher levels.

“Andangal aezhu agandamum aaviyum

Konda saraasara mutrun gunangalum

Pandai maraiyum padaipalippu aathiyum naan

Kanda sivanum en kannanri vaerillai”

- Thirumanthiram (year 1870)

‘The qualities of the seven continents, the sky, and the spirit, the holy scriptures and the

Lord Shiva I have seen are all nothing but my eyes.’

It is well known that the eyes are very important for achieving success in domestic life.

The eyes are also the important organs required for those who travel the path of Aram to

attain success in their path. This can be understood and agreed upon by those who have

had experience.


173

ehL ehL ehL ehL ---- The Land Kural - 739 ehbl‹g ehlh ts¤jd ehlšy ehl tsªjU ehL That is a land that yields increase unsought,

That is no land whose gifts with toil are bought.

The learned say that those are kingdoms whose wealth is not laboured for, and those

not, whose wealth is only obtained through labour

“Naadenba naadaa valatthana naadalla

Naada valantharu naadu”

The nation, which does not look forward to the resources of other nations and which is

capable of using its own natural resources for its requirements, is the true great nation.

The nation which depended on others for their basic requirements have developed various

plans and projects for its development, have become developed, have become self

sustaining with its resources and also have come to a situation where it provides

resources for other nations. The glad news of the nation’s development is well known

through the various media like newspapers, television, radios etc. We can be proud of

such improvements in our country. We come to know the situation of some nations which

have to depend on others even for drinking water.

The definition of a flourishing country according to Valluvar is one which is self

sustaining in every manner possible. Other nations must depend on us for their

requirements. Our country now exports various products to other nations. Products like

clothing, cellular phones, telephones, various software products, and many more are

developed by our nation for export to various other countries. It gives immense pleasure

and pride to us to see our country become self sustaining for all basic necessities and

serve other nations as well.


174

e£ò e£ò e£ò e£ò ---- Friendship Kural - 784 eFj‰ bghU£l‹W e£lš äFÂ¡f© nk‰br‹ ¿o¤j‰ bghU£L Nor for laughter only friendship all the pleasant day,

But for strokes of sharp reproving, when from right you stray.

Friendship is to be practised not for the purpose of laughing but for that of being

beforehand in giving one another sharp rebukes in case of transgression

“Naguthar poruttanru nattal miguthikkan

Maersen riditthar poruttu”

Friendship is not just for spending our time laughing together. It is for detecting the

mistakes the friends are about to commit, to reprimand them, and to rectify them.

The people of higher lifestyle always have a group of men around them, who constantly

praise them. The bunch of men who constantly hail will only be present as long as the

wealth is present. We listen to and come across such people in various places. It is very

common to see group of friends in this world. A true friend is like the nose rope of a

bullock who controls and holds back the friend when he is about to commit mistakes.

Such friends who chide and amend are very rare to find in this world. When one does a

mistake the friend who constantly hails makes us commit worse actions and cause the

loss of wealth, fame and everything else. Therefore, it is very important to select the

friends we have. The English proverb that I learnt during my school days is still fresh in

my mind.

“Tell me your friend, I will tell your character”

This holds good for politics, where ministers who constantly praise the king and fail to

detect and condone the wrong plans, leading to disaster, are prevalent.


175

e£ghuhŒjš e£ghuhŒjš e£ghuhŒjš e£ghuhŒjš ---- Investigation in forming Friendships Kural - 796 nf£oD« c©nlh® cWÂ »isPiu Ú£o ms¥gnjh® nfhš Ruin itself one blessing lends:

'Tis staff that measures out one's friends.

Even in ruin there is some good; (for) it is a rod by which one may measure fully

(the affection of one's) relations

“Kaettinum undoar uruthi kilaingarai

Neetti alappathoar koal”

There is some good even when there is damage due to our friendship. The damage acts as

a measuring tool to weigh the true friendship. The king who has a life in which he has to

face troubles and difficulties in everyday life must be aware of the traitors who expose

him to others. The ones, who gave a solemn oath to stay alongside, protect and put their

lives on line, might also try to stay alongside and undermine the king. When the king

realizes, that the brotherly men, who have become a part of his body, flesh and life, turn

against him, he must act very cautiously. There are such people who betray others and

even friends in life. Their actions will itself help us to weigh and give us a clear picture

about them. This is also good in a way. We will be careful in finding our friends. Isn’t it?

When we study in schools and colleges, we first learn the lessons and are then faced with

exams in the end. Whereas, in the school of life, the exams are given first and the lessons

have to be understood after it. We cannot keep learning the same thing again and again.

We must start learning more and more new lessons and make ourselves more

knowledgeable in life.


176

Ô e£ò Ô e£ò Ô e£ò Ô e£ò ---- Evil Friendship Kural - 819 fdéD« Ï‹dhJ k‹ndh éidntW brhšntW g£lh® bjhl®ò E'en in a dream the intercourse is bitterness

With men whose deeds are other than their words profess.

The friendship of those whose actions do not agree with their words will distress

(one) even in (one's) dreams

“Kanavinum innaathu mannoe vinaivaeru

Solvaeru pattaar thodarbu”

The association and friendship of people, who keep something in mind and speak

something else outside, will cause grief even in our dreams.

The friendship of those, who stay alongside as long as there is benefit and who hide and

run away when there is no benefit, is of what use? What will be the consequence if we do

not have such a relationship? It is of no use.

“Uruvathu seerthookkam natpum peruvathu

Kolvaarum kalvarum naer”

- Kural

‘Those who develop friendship for their benefit, the women who sell themselves for

money and the thief who loots others are all the same in character.’

The friendships, with men who do not allow the execution of plans that are for future

benefit, which is of low grade, must be discontinued slowly even without them realizing

it. There will always be people who stay close to us and prevent us from executing

excellent plans.

Lord Jesus had only twelve disciples in total. The great saint, who is hailed by the entire

world, was exposed for a meager amount of 30 silver coins. The truth makes us feel

distressed even when we read it. What must have been the situation of the saint himself?

He would not have forgotten that traitor even in his dreams.

The knowledgeable men say, “I don’t like talking one thing and having another thing in

my mind”.

That is what Valluvar asks us to realize.


177

Tlh e£ò Tlh e£ò Tlh e£ò Tlh e£ò ---- Unreal Friendship Kural - 828 bjhGjif ÍŸS« gilbahL§F« x‹dh® mGjf© ÙU« mid¤J In hands that worship weapon ten hidden lies;

Such are the tears that fall from foeman's eyes.

A weapon may be hid in the very hands with which (one's) foes adore (him) (and)

the tears they shed are of the same nature

“Thozhukai yullam padaiyodingum onaar

Azhuthakan neerum anaitthu”

The tears of the traitor hide their inner intentions like how they hide their weapon in their

hands even when they greet and salute. The people in villages caution us to be careful of

such traitors. They categorize such traitors as,

“Azhukallan, Thozhukallan, Aachaarakallan”

‘Azhukallan’ (azhu – cry; kallan – thief) – meaning the person (friend) who cries with his

crocodile tears and achieves his goals.

‘Thozhukallan’ (thozhu – greet or salute) – meaning the person who greets, salutes and

acts like the most obedient men.

‘Aachaarakallan’ – meaning the person who praises and acts, to achieve his goals.

It is very common to see such men in normal world. Regardless of the amount of caution

we have, they tend to pursue their tricks in this world. These men have to be identified

only with their actions.

“Thozhukai yullam padaiyodingum”

‘They hide their weapon in their hands even when they greet and salute’

We need not be awed when we read this. Such a thing also has happened in our country.

In 1948, the father of the nation, Gandhi is greeted by a Godse. Gandhi also greets him by

holding the hands together. Gandhi did not realize that Godse had hidden a revolver in his

hand when he greeted him. The brutal murderer opens fire on Gandhi three times. It was

a huge loss to the nation and we still remember it. How many years have passed since the

gory incident happened?

“Koodaa natpu kaedaai mudiyum”

‘Unreal friendship will end up in disaster’

The history will reveal a long line of stories which illustrate the disasters caused by

untrue friendship.


178

òšy¿th©ik òšy¿th©ik òšy¿th©ik òšy¿th©ik ---- Ignorance Kural - 842 m¿éyh‹ beŠRtª Ôjš Ã¿ÂahJ« Ïšiy bgWth‹ jt« The gift of foolish man, with willing heart bestowed, is nought,

But blessing by receiver's penance bought.

(The cause of) a fool cheerfully giving (something) is nothing else but the receiver's

merit (in a former birth)

“Arivilaan nenjuvan theethal pirithiyaathum

Illai peruvaan thavam”

The reason for an ignorant fool to donate something willingly is nothing but the merit of

the receiver, accrued due to the power of ‘Thavam’. There is no other reason for such an

act.

“Arivilaar thaamthammai peezhikkum peezhai

Seruvaarkkum seithal arithu”

- Kural

‘The Ignorant, bring upon them, troubles which cannot be given by even an enemy.’


“Venmai enappaduva thiyathenin onmai

Udaiyamyaam enram serukku”

‘Ignorance can be defined as the quality of an individual by which he confers himself to

be a learned scholar, due to arrogance.’

People who consider themselves as learned scholars are always present in this world.

They do not possess knowledge of their own and do not listen to other’s advice also.

“Aevavun seikalaan thaanthaeraan avvuyir

Poaom alavumoar noai”

- Kural

‘The people suffering from disease throughout their life are those who do not listen to

other’s words and also do not possess knowledge of their own.’

Sometimes such ignorant people also do overwhelming contributions for a good cause.

Such acts can only be considered as the result of the merit, conferred by the act of

‘Thavam’, of the receiver. These ignorant men, who do not spend a single penny for

anyone other than themselves, sometimes do extraordinary contributions which make

everyone become stunned. Such incidents can be felt and understood only when

experienced first hand.


179

c£gif c£gif c£gif c£gif ---- Enmity within Kural - 890 cl«gh oyhjt® thœ¡if Fl§fUŸ gh«ngh LlDiwª j‰W Domestic life with those who don't agree,

Is dwelling in a shed with snake for company.

Living with those who do not agree (with one) is like dwelling with a cobra (in the

same) hut

“Udambaa dilaathavar vaazhkai kudangarul

Paamboe dudanurain thatru”

Living with people who do not synch mentally is like living in a tiny hut with a

poisonous snake. Every second of life will be filled with fear.


“Vaalpoal pagaivarai anjarka anjuga

Kaelpoal pagaivar thodarbu”

‘One must be more cautious with people who live along with us and try to cause ruin than

the enemy who is visible to the eyes.’

There are people who commit suicide due to the dire situations caused by enmity from

within closer circles. The enimity cannot be even noticed by others. Only those who live

within the circle can realize it. Therefore, it is extremely important to be very cautious in

such situations.

“Seppin punarchipoal koodinum koodaathae

Utpagai utra kudi”

‘Like the bronze toys that give an illusion of being one piece but can be divided into two,

which kids play, the men with enmity within though living together do not really synch in

mind.’

Valluvar has expressed this bitter truth blatantly. We see many couples who live together

but are totally different in their way of life. Inspite of the innumerable attempts made by

elders to compromise the two individuals, they invariably live with each other like living

with a snake. Gandhi who preached ‘Ahimsa’, (Non violence) also says the same in this

regard.

“Missing husband is many times better than a torturing dangerous husband”


180

bgçahiu¥ ÃiHahik bgçahiu¥ ÃiHahik bgçahiu¥ ÃiHahik bgçahiu¥ ÃiHahik ---- Not Offending the Great Kural - 896 vçah‰ Rl¥goD« cŒÎ©lh« cŒah® bgçah®¥ ÃiH¤bjhGF th® Though in the conflagration caught, he may escape from thence:

He 'scapes not who in life to great ones gives offence.

Though burnt by a fire (from a forest), one may perhaps live; (but) never will he live

who has shown disrespect to the great (devotees)

“Eriyaar sudappadinum uivundaam uiyaar

Periyaar pizhaithozhugu vaar”

Men, who are trapped with fire all around them, can also escape from death with minor

injuries but those who do wrong against the great elderly men, who are highly

knowledgeable, cannot escape in their life.


“Periyaarai paenaa thozhukir periyaaraar

Paeraa idumbai tharum”

‘If one behaves with disrespect to the elderly who are filled with knowledge, then he or

she might have to face irrevocable damges in their life.”

There will always be people in this world who do not respect the elderly. The situation

they have to face is further explained by Valluvar.

“Kedalvaendin kaelaathuseya adal vaendin

Aatrupavar kan izhukku”

‘If one wishes to destroy oneself, then he can chide and ridicule the elderly, who are

capable of defeating and destroying unnecessary elements at the moment they want.’

The condition of the person, who does not praise the elderly knowledgeable men, is

further elaborated.

“Kootratthai kaiyaal vilithatraal aatruvaar

Kaatraathaar inna seyal”

‘If the people, who cannot face even the mildest of troubles, try to bombard against the

elderly knowledgeable men, who have faced and endured all trials & tribulations, then it

is equivalent to calling ruin upon themselves.’

Yes, this will happen eventually when one continuously does actions that might disturb

them. Such great men have strong will and try to ignore such acts. They just concentrate,

bring their mind to unison and the unwanted actions cease to exist.

“Nallavar manathai nadunga Vikkaathae”

- Vallalaar

‘Do not cause disturbance to the mind of good men’


181

Notice what Vallalaar says here. When such men who practice ‘Aram’ are disturbed

anything can happen.


182

kUªJ kUªJ kUªJ kUªJ ---- Medicine Kural - 942 kUªbjd nt©lhth« ah¡if¡ fUªÂa j‰wJ ngh‰¿ câ‹. No need of medicine to heal your body's pain,

If, what you ate before digested well, you eat again.

No medicine is necessary for him who eats after assuring (himself) that what he has

(already) eaten has been digested

“Marunthena vaendaavaam yaakkai karuthiya

Thatrathu poatri unin”

When the nutrients in the food we take in are absorbed into the body and it becomes

devoid of any more nutrients, then one must give some interval of time before the next

meal is taken. If one practices such a habit then there will be no need for any medicine.

Nowadays, there are so many kinds in the practice of medicine. We have Allopathy,

Siddha, Ayurveda, Yunani, Homeopathy, etc. available for the cure of diseases.

All the creatures in this world except humans, including those with one to five senses, are

not affected by many diseases. Human beings are the only organisms who are affected by

innumerable diseases, categorized into those that can be cured and those that cannot be

cured.

“Miginum kuraiyinum noaiseiyyum nooloar

Valimuthalaa enniya moonru”

- Kural

‘The human body consists of the five elements of nature. They are classified into

Vadham (Air), Pitham (fire), and Silaethumam (water). When there is an increase or

decrease in any of these three components then diseases set in.’

Air, water and fire are all inside and outside the body. This body has the tendency to burn

and absorb everything that is sent inside. The fire inside our body has such power. This is

the meaning reffered to by Valluvar in this verse.

We must have the capacity to differentiate the food stuff we consume and prevent

consumption of some and include some in our daily food. They say,

“Pasitthu pusi”

‘Eat when hungry’

We must ensure that the previously consumed food has been completely digested before

the next meal is consumed. We must make it as a principle in life. When we consume

food even before we feel hungry then the diseases start to develop. Therefore there will

not be any need for medicine if people regulate their food habits.


183

khd« khd« khd« khd« ---- Honour Kural - 967 x£lh®Ã‹ br‹bwhUt‹ thœjè‹ mªãiyna bf£lh‹ vd¥gLjš e‹W Better 'twere said, 'He's perished!' than to gain

The means to live, following in foeman's train.

It is better for a man to be said of him that he died in his usual state than that he

eked out his life by following those who disgraced him

“Ottaarpin sendroruvan vaazhthalin annilyaiyae

Kettaan enappaduthal nanru”

It is better for a person to die with honor and self respect than to live like slave to

someone who does not give any kind of respect. Valluvar emphasizes on a life with self

respect and esteem, in many of his verses. Among them this is another example,

“Pugazhindri putthaenaat tuiyaathaal enmar

Trigazhvaarpin sendru nilai”

- Kural

What is the purpose of doing menial jobs in which we have to work under someone who

does not give respect? Is it going to lead us to heaven?

There are many people, who live a life in which they have to work like a slave, doing all

the menial labour under a leader who does not give respect. Such people must have been

present even in those days. Does a life with hundred years make it complete? The

respectable life of even a few years is also considered complete and honorable, if it was

lost for the sake of a noble cause. It is easy to get an education or job in this world. One

can get these things by smiling, praising and hailing a person who lacks even common

sense, calling the person who cannot even speak sweetly and gently as a excellent

teacher, praising the person who lacks manners as the world renowned scholar, calling a

revengeful person as the epitome of good character, hailing the person who gives lesser

respect to others than a dog as the person with affection and motherly love. Instead of

doing such things, even if one had to let go of his life, fighting against the enemies with

self respect, then he had led his life gloriously.

This is the kind of importance Valluvar gives for living a respectful life.


184

bgUik bgUik bgUik bgUik ---- Greatness Kural - 972 Ãw¥bgh¡F« všyh cæ®¡F« Áw¥bgh›th brŒbjhêš nt‰Wik ah‹ All men that live are one in circumstances of birth;

Diversities of works give each his special worth.

All human beings agree as regards their birth but differ as regards their

characteristics, because of the different qualities of their actions

“Pirappokkum ella uyirkkum sirapovvaa

Seithozhil vaetrumai yaan”

All human beings born in the face of earth are equal when they are born. There is

demarcation among them only in the skills, which they acquire, in performing their

profession. Even 2000 years ago, when there was so much of classifications among

human beings, Valluvar was the only one who boldy emphasized the equality among

human beings.

There are so many different catses and communities even today in our country (India).

Whose plot was it? People of our country who wish for economical equality among them

are not yet ready to proclaim equality in communal and caste system. Valluvar has

written this in his own style a long time ago.

There are so many professions in this world. Medicine, science, technology,

transportation, public welfare, ministry, arts, cinema, drama, writing, education, and

many more professions are present in today’s world. In each and every profession, the

differentiation among men is the quality and skill of work one performs in their

profession. If we think deeply, this truth can be realized.

I think about the words that Gandhi said. Every human being cleanses himself everyday

after excretion and hence takes up the job of a Janitor. Every man shaves his face

everyday and hence takes up the job of a barber. Every person washes his clothes by

himself and hence does the job of a launderer. Why this differentiation?

Atleast, think about the words of Gandhi, one who has connected to a huge audience

across the world. There must be an iota of truth in what he has said.


185

Kural - 973 nkèUªJ¤ nkyšyh® nkyšy® ÑêUªJ« ÑHšyh® ÑHš yt® The men of lofty line, whose souls are mean, are never great

The men of lowly birth, when high of soul, are not of low estate.

Though (raised) above, the base cannot become great; though (brought) low, the

great cannot become base

“Maelirunthuth maelallaar maelallar keezhirunthum

Keezhallar keezhal lavar”

The one who has the high standard of living but do not have the high morals are not

really high and those who are not involved in acts of ill manners however low their

standard of living is, are considered with high respect.

Today, it is common to see people, who act like the noble of all and take up high

positions in life, do baseless acts. We can see, listen and read such information in

television, radio and newspapers respectively. At the same time, it is also common to see

people from mediocre families who have risen to high levels due to their talent and their

devoted hardwork. Dr. Abdul Kalam, who made the world astonish with his knowledge

in science and become the President of our nation, can be given as such an example. The

son of a cobbler, Stalin, became the leader of Russia. The son of a carpenter, Abraham

Lincoln, reached tremendous heights of becoming the President of the United States.

These men were not born with a silver spoon.

Men with humane nature and have empathy to others can only adorn the hearts of

common masses. However high position may it be, if the person does not respect others

and lacks morality, then he or she will be considered equal to an animal and will be

treated in a befitting manner.


186

rh‹wh©ik rh‹wh©ik rh‹wh©ik rh‹wh©ik ---- Being Exemplary Kural - 986 rhšÃ‰F¡ f£lis ahbjå‹ njhšé Jiyašyh® f©Q« bfhsš What is perfection's test? The equal mind.

To bear repulse from even meaner men resigned.

The touch-stone of perfection is to receive a defeat even at the hands of one's

inferiors

“Saalbirku kattalai yaathenin thoalvi

Thulaiyallaar kannum kolal”

The noble quality of an exemplary individual is to accept defeat even at the hands of a

person, who is inferior in knowledge, character, skill, or education.

Sometimes, men who hold high positions in world commit mistakes in life. When they do

so, their mistakes are propagandized in televisions and newspapers. When confronted

with questions these men are not even ashamed of their mistakes and smile in fornt of

their audiences. The public, who watch this, realize the shameless nature of these

individuals.

I had an opportunity to read the book called ‘Bramacharya in family life’ written by

Gandhi about 60 years ago. The lines in the book make me feel that only when we are put

in that state can we be truly exemplary.

“I tried to control my sexual desire at age 57. I tried hard, and even at age 57 I was not

able to control it. I was not able to stop my desire and my habits until the age of 57. At

the age of 58, I was finally able to control my desire.”

- Gandhi

He had revealed such a bitter truth to the entire world through his book. Gandhi, who

accepted his defeat even in front of all those who are well below his cadre, is the truly

exemplary individual. He is truly a Mahatma by character.


187

g©òilik g©òilik g©òilik g©òilik ---- Courtesy Kural - 999 efštšy® mšyh®¡F khæU Phy« gfY«gh‰ g£l‹ ¿UŸ To him who knows not how to smile in kindly mirth,

Darkness in daytime broods o'er all the vast and mighty earth.

To those who cannot rejoice, the wide world is buried darkness even in (broad) day

light

“Nagalvallar allaarkku mayiru gnaalam

Pagalumpaar pattan rirul”

Those, who cannot exchange views with their friends and their acquaintances, happily,

are considered living in a world of total darkness.

Valluvar further gives the definition of a truly courteous individual.

“Nagaiyullum innaa thigazhichi pagaiyullum

Panbula paadarivaar maattu”

- Kural

‘Men who chide away all their acquaintances even in a casual manner will have to face

ruin. The courteous men will behave without a change in manners even when they are ill-

treated.’

“Aram poalum koormaiyaraenum marampoalvar

Makkatpan billaa thavar”

- Kural

‘Even the most intelligent men, with intelligence as sharp as a saw, will be considered

equal to a log of wood, if they do not abide by common manners.’

Such highly intelligent men who totally lack manners are present even in today’s world

too. Isn’t it?

“Vaazhkai enraal aayiram irukkum

Vaasal thoarum vaethanai irukkum

Vantha thunbam ethuvanthaalum

Vaadininraal oaduvathillai”

- Kavignar Kannadhasan (Famous poet)

‘Life is full of thousand different things, there will be troubles in every doorstep,

whatever may be the sorrow; it does not run away if one stands drooping.’

When born as a human being, one has to face troubles, tribulations, sorrow and happiness

like day and night alternatively. It does not have any exceptions for anyone. People who

compress it inside their heart, fearing the shame it might cause if revealed, will only

suffer more. If it is shared with well mannered friends then the burden is released a little.

Otherwise, they will have to live in darkness (of their mind) even when it is daytime.

“Decision with discussion”

When a good discussion is had with well mannered friends, it will clear a lot doubts.


188

“Come to me, all you who are weary and burdened, and I will give you rest.”

- Matthew 11:27-29

The words of Lord Jesus also mean the same.


189

Fobraš tif Fobraš tif Fobraš tif Fobraš tif ---- The Way of Maintaining the Family Kural - 1028 FobrŒth®¡ »šiy gUt« kobrŒJ khd§ fUj¡ bfL« Wait for no season, when you would your house uprear;

'Twill perish, if you wait supine, or hold your honour dear.

As a family suffers by (one's) indolence and false dignity there is to be no season

(good or bad) to those who strive to raise their family

“Kudiseivaark killai paruvam madiseithu

Manna karutha kedum”

The leaders of the community, who think about the welfare of his subjects, will often be

faced with tribulations that might cause disgrace to him. If the leader gets troubled or

worried and waits, with hesitation or tiredness, for a better time to act, then the

betterment of the subjects will be in ruin.

The intelligent men rise with steaming anger when they see mistakes. This is not very

acceptable for the other mediocre men. Why was Socrates killed? He was killed because

he asked the mediocres to start using their knowledge. Why was Lord Jesus crucified?

“14In the temple courts he found men selling cattle, sheep and doves, and others sitting at

tables exchanging money. 15So he made a whip out of cords, and drove all from the

temple area, both sheep and cattle; he scattered the coins of the money changers and

overturned their tables. 16To those who sold doves he said, "Get these out of here! How

dare you turn my Father's house into a market!”

- John 2:14-17

When he found the foolishness of turning the temple into marketplace, he became

furious. That was the reason why he was crucified. Isn’t it?

Similarly, men with high thoughts strive to reach great heights; they will have to face the

distressing words, troubles, tribulations and illmannered activities. The truly strong

willed person will not be tangled in these mishaps. They will continue in their path and

reach the goal. He will not blame his fate or timing, and continue without wasting time. If

he procrastinates further with distress then the welfare of his subjects will be ruined. This

was the truth Valluvar has tried to explain a long time ago.


190

faik faik faik faik ---- Baseness Kural - 1071 k¡fns nghšt® fat® mtu‹d x¥ghç ah§f©l Âš The base resemble men in outward form, I ween;

But counterpart exact to them I've never seen.

The base resemble men perfectly (as regards form); and we have not seen such

(exact) resemblance (among any other species)

“Makkalae poalvar kayavar avaranna

Oppaari yaankanda thil”

People, who are totally baseless and behave inappropriately, will try to act like the

noblest people in the world. It is possible to see such dualistic characters residing in the

same individual only in human beings (among all living things).

“Karpooram poala kadalup pirunthaalum

Karpooram aamoe kadaluppu – porpooram

Punniyarai poe virunthaalum pooriyarthaam

Punniyaraavaaroe pugal”

- Needhivenbaa

‘Even though a crystal of sea salt appears like camphor, can it replace camphor by any

chance? One of them is used for preparing food, whereas the other is used for worshiping

the lord. The vicious men though act like the noblest men, can they ever become one?

They will always be different in their actions.’

He further says,

“Thaevara naiyar kayavar avarnthaam

Maevana seithozhuga laan”

- Kural

‘The viscious men enjoy their life by doing all that they desire, like the ‘Devar’, who are

the characters in epics enjoying a luxurious and merriful life.’

The imposters derive pleasure in intoxication, women and gambling. They derive

pleasure by doing what they desire at that point of time. They get entangled in these

invisible nets and derive pleasure. These imposters do harm to themselves in a way in

which even a foe cannot harm them. This is their nature.


191

òyé EQ¡f« òyé EQ¡f« òyé EQ¡f« òyé EQ¡f« ---- Feigned Anger Kural - 1315 Ï«ik¥ Ãw¥Ãš Ãçay« v‹nwdh¡ f©ãiw Ú®bfh© ldŸ 'While here I live, I leave you not,' I said to calm her fears.

She cried, 'There, then, I read your thought'; And straight dissolved in tears.

When I said I would never part from her in this life her eyes were filled with tears

“Immai pirappil piriyalam enraenaa

Kannirai neerkon danal”

The loving husband tells his wife, “Darling, we will not separate in this life”. The wife

with eyes filled with tears replies to him, “Oh God! Is that all you think? I was with the

wish that I will have you as my partner even in the forthcoming births.”

Couples in marital life will have an increase in their love for each other when they have

their minor tiffs. What they exhibit during these minor tiffs is not anger, but love taking

the form of anger.This is further elaborated by Valluvar,

“Yaarinun kaathalam enraenaa oodinaal

Yaarinum yaarinum endru”

- Kural

‘The husband says, “I have the maximum affection and love for you when I compare it

with anyone else.” The wife mistakes her husband and replies with false anger, “Who did

you compare with?”

“Ullinaen endraen matrenmarantheer endrennai

Pullaal pulattha kanall”

‘The husband says, “Dear love, I thought of you with my whole heart”. The wife replies

immediately, “Oh! You remembered me because you had forgotten me. How can you

forget me?”

When a person constantly thinks of something then he would not forget. Isn’t it? These

tiffs require a very shrewd mind to initiate.

When the husband says to his wife that he would not part from her in this life, the wife

replies, with eyes filled with tears, I wanted to live happily with you even in my future

births and you have decided to separate from me in the next birth. When the husband and

wife live together in such a manner described by Valluvar, then they will live like two

bodies with one soul. Such intense love can occur only when they love each others heart.

Isn’t it?


192

òz®¢Á k»œjš òz®¢Á k»œjš òz®¢Á k»œjš òz®¢Á k»œjš ---- Rejoicing in the Embrace Kural - 1107 j«äš ÏUªJ jkJgh¤ J©l‰whš m«kh mçit Ka¡F As when one eats from household store, with kindly grace

Sharing his meal: such is this golden maid's embrace.

The embraces of a gold-complexioned beautiful female are as pleasant as to dwell in

one's own house and live by one's own (earnings) after distributing (a portion of it in

charity).

“Thammil irunthu thamathupaa thundatraal

Ammaa arivai muyakku”

If one says that his happiness felt, when he lives in his home and has food, bought with

his hard earned money, is equivalent to the pleasure derived when embracing his wife,

then it won’t be an exaggeration.

“Kandu kaettunduyirth thutratriyum iimpulanum

Onthodi kannae ula”

‘The pleasure from sight, hearing, touch, smell and taste are all fulfilled by a woman,

who wears a bangle.’

“Pinikku marunthu piraman aniyizhai

Than noaikku thaanae marunthu”

‘There are so many medicines available in this world for curing diseases of the body. The

cure for my disease of love is my wife only.’

“Neengin therooum kurukungaal thanennum

Theeyaandu petraal ival”

‘My lover is the one who is the reason for me to suffer from the disease of love and she is

also the cure for it. How does she create this strange heat in my body when I am not close

to her and cause a cooling effect when I get closer to her?’

This verse makes us happy the moment we read it.

Even when we are filled with happiness, we must live with self respect. This important

principle of life is often stressed by Valluvar. He says that the pleasure one derives in

having food with his kids and wife, under his roof, with the money he had earned from

his hard work, is equal to pleasure one derives in embracing his wife. If one lives with his

wife in his in-law’s house, then he will loose his respect. This simple truth was told by

Valluvar in this verse.

The End

The extensive profound and noble thoughts of valluvar

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Transcript of The extensive profound and noble thoughts of valluvar