22.1 Social Obligation

 22.1 Social Obligation

Question:

What is the objective of working hard and producing wealth?

 

Answer:

Only those who realize that others are just like them are truly living,

while others who do not realize that are considered dead.                             (Couplet – 214)

 

All the wealth gained from hard work is to help the

deserving people.                                                                                           (Couplet – 212) 

ஒத்த தறிவோன் உயிர்வாழ்வான் மற்றையான்

செத்தாருள் வைக்கப் படும்.                                          (குறள் – 214)

 

தாளாற்றித் தந்த பொருளெல்லாம் தக்கார்க்கு

வேளாண்மை செய்தற் பொருட்டு.                                     (குறள் – 212)

 

Explanation:

It is essential for every living human being to realize that other people are just like him. If such a realization is there, then one is likely to have empathy for others' sufferings. Empathy will lead to compassion, which will lead to helping the poor, feeding the hungry, healing the sick, assisting the less fortunate, etc. Helping others who are suffering can be done in two different ways. One way is to offer help when help is requested by those who are suffering. The other way is to realize that there are people who need help and proactively provide the necessary assistance. The former would come under the category of charity, and the latter would come under the category of philanthropy. Generally, Charity is an empathetic response to an immediate crisis or need. Philanthropy is long-term and a more strategic kind of assistance. For example, helping a panhandler is charity. Whereas establishing a scholarship program for poor students is philanthropy. Invariably, both charity and philanthropy involve money. Since money is vital to provide assistance either by way of charity or philanthropy, the objective of working hard and producing wealth should be to help the deserving people.

22.2 Social Obligation

 22.2 Social Obligation

Question:

Is there a way to help many people for a long time? 

Answer:

The wealth of a man of superior knowledge who loves the

world and wants to exercise benevolence is like a lake with

fresh drinking water.                                                                                                (kural – 215) 

ஊருணி நீர்நிறைந் தற்றே உலகவாம்

பேரறி வாளன் திரு.                                                                                                             (குறள் – 215)

 

Explanation:

Valluvar proposes three models for practicing philanthropy to help needy people. The first model is the "Fresh Water Lake Model of Philanthropy." A lake with fresh drinking water provides a perennial supply of drinking water to many people for an indefinitely long time. Similarly, a man of superior knowledge will use his wealth to benefit needy people for a long time. For example, he would deposit a large sum of money in a bank and use the interest from the principal to help needy people. Under this arrangement, the principal is preserved, and the interest continues to be used for helping the needy, like a lake with drinking water that supplies water to all the people all the time. This type of philanthropy offers the maximum benefit to many people for a very long time. For example, modern philanthropic foundations like the Bill & Melinda Gates Foundation, McArthur Foundation, Ford Foundation, and other such large foundations have large sums of money in the bank. The interest obtained from the principal is used to benefit those who seek assistance. Since the principal is never used, this type of foundation can help many people for a very long time.

22.3 Social Obligation

 22.3 Social Obligation 

Question:

Is there an example for helping a community for a specific period of time? 

Answer:

The wealth of a very benevolent philanthropist is like a fruit tree

in the middle of a town.                                                                             (Couplet – 216) 

பயன்மரம் உள்ளூர்ப் பழுத்தற்றால் செல்வம்`

நயனுடை யான்கண் படின்.                                                                            (குறள் – 216) 

Explanation:

A fruit tree supplies fruits to a reasonably large number of people in a community for a specific period of time. When the fruit season is over, those who need the fruit from the tree will have to wait till the following season. Practitioners of this type of philanthropy provide help when there is money and when there is no money, they wait until more funds are available. Examples of this type of philanthropy would include modern philanthropic organizations like the United Way, Red Cross, and other organizations which depend upon donations from the donors and provide benefit if funds are available and wait until more funds are available to render additional assistance. This type of philanthropy can be called the 'Fruit Tree model of Philanthropy."

22.4 Social Obligation

 22.4 Social Obligation

Question:

Is there an example for offering valuable help at the expense of giving away everything? 

Answer:

The wealth of a philanthropist who is a genuinely magnanimous person is

like a medicinal tree.                                                                                   (Couplet – 217) 

மருந்தாகித் தப்பா மரத்தற்றால் செல்வம்

பெருந்தகை யான்கண் படின்.                                                                          (குறள் – 217)

 

Explanation:

If a medicinal tree in which every part of the tree, including its roots, bark, flowers, fruits, seeds, and leaves, are all useful for medicinal purposes, people would harvest all parts of the tree, and the tree would no longer exist. Similarly, the truly magnanimous philanthropist would distribute all his wealth until there is nothing left to give. This type of philanthropy is like the "Spend Down Foundations" in the USA. In a Spend Down Foundation, all the assets are spent for the intended purposes, and once the assets are depleted, there is nothing more to give. This type of philanthropy can be called the "Medicinal Tree Model of Philanthropy."

21.1 Fear of Evil

 21.1 Fear of Evil

Question:

Should we be always afraid of doing evil deeds? 

Answer:

One must fear evil more than fire as one evil leads to another evil.             (Couplet – 202)

Ruin follows evildoers like a man's shadow follows his footsteps.                 (Couplet – 208)

If you love yourself, refrain from doing any evil to others.                              (Couplet – 209) 

தீயவை தீய பயத்தலால் தீயவை

தீயினும் அஞ்சப் படும்.                                                                                                  (குறள் – 202)

தீயவை செய்தார் கெடுதல் நிழல்தன்னை

வீயாது அடிஉறைந் தற்று.                                                                                            (குறள் – 208)

தன்னைத்தான் காதல னாயின் எனைத்தொன்றும்

துன்னற்க தீவினைப் பால்.                                                                                       (குறள் – 209)

 

Explanation:

One who does evil to others will always face evil consequences. Nothing good will ever come out of doing evil to others. If we come in contact with fire, it will undoubtedly hurt us. Although fire tends to hurt, sometimes it is beneficial. But there is nothing beneficial in doing an evil deed. Therefore, one should be more fearful of doing evil than fire. Since evil results in evil, anyone who loves himself should stay away from doing evil deeds to others.

20.1 Idle Talk

 20.1 Idle Talk

 

Question:

What is wrong with idle talk? 

Answer:

Everyone will condemn him who utters empty words displeasing others.              (Couplet – 191)

He who indulges in empty words is not a man but chaff among men.                      (Couplet – 196)

Always utter fruitful words; never utter futile words.                                                   (Couplet – 200)

 

பல்லார் முனியப் பயனில சொல்லுவான்

எல்லாரும் எள்ளப் படும்.                                                                                                                 (குறள் – 191)

பயனில்சொல் பாராட்டு வானை மகன்எனல்

மக்கட் பதடி யெனல்.                                                                                                                        (குறள் – 196)

சொல்லுக சொல்லிற் பயனுடைய சொல்லற்க

சொல்லிற் பயனிலாச் சொல்.                                                                                                         (குறள் – 200)

 

Explanation:

Valluvar considers lying, using harsh words, backbiting, and speaking vain words as four sins committed by one's speech. Speaking vain and useless words wastes everybody's time, displeases others, and damages the speaker's reputation. Chaff is the seed coverings and is considered worthless compared to the seed. A person speaking vain words has no meaningful content in his speech, and therefore, he is like chaff without the grain. Speaking useless words does not benefit anyone. Therefore, when one speaks, he should convey something worth listening to by others, and if he has nothing worth saying, he should keep quiet.

19.1 Backbiting

 19.1 Backbiting

Question:

Is backbiting really a bad habit?

 

Answer:

Even if you say unkind words in a man's presence, do not utter 

slanderous words about him behind his back without thinking

about the consequences.                                                                           (Couplet – 184)

 

கண்ணின்று கண்ணறச் சொல்லினும் சொல்லற்க

முன்னின்று பின்நோக்காச் சொல்.                              (குறள் – 184)

 

Explanation:

Backbiting is malicious talk about someone who is not present. When a person talks badly about someone in their absence, the listeners are likely to conclude that that person might talk about them too in the same manner in their absence. So, a person involved in backbiting is likely to lose his friends, be labeled a slanderer, and damage his reputation. Depending upon the severity of what is said, it may even be considered slander or defamation. Defamation is a punishable crime in many countries. So, backbiting is genuinely a bad habit, and one should not indulge in it. For this reason, Valluvar says even if you say unpleasant things in front of a person, never say anything bad about him behind his back without thinking about the consequences.

 

18.1 Avoiding Covetousness

 18.1 Avoiding Covetousness

Question:

Why is covetousness considered evil? 

Answer:

If a man abandons rectitude and covets another's property, it will ruin

his family and lead to crimes.                                                                   (Couplet – 171)

 

The very thought of stealing others' wealth by fraudulent means

is evil.                                                                                                        (Couplet – 282)

 

நடுவின்றி நன்பொருள் வெஃகின் குடிபொன்றிக்

குற்றமும் ஆங்கே தரும்.                                                                                          (குறள் – 171)

 

உள்ளத்தால் உள்ளலும் தீதே பிறன்பொருளைக்

கள்ளத்தால் கள்வேம் எனல்.                                                                                   (குறள் – 282)

 

Explanation:

Our thoughts precede our words and deeds. Once the thought of coveting another man's property occurs in our minds, then most probably, it will lead to stealing. Stealing is a punishable crime. If a man is involved in stealing and punished for that, it will affect him and his family. If in case, there is no opportunity actually to steal the desired property, then frustration sets in. For these reasons, covetousness is considered evil. So, it is better not to entertain even the thought of coveting another man's property.  The Bible says that a covetous person brings trouble to his family (Proverbs 15:27). Also, the tenth commandment in the Ten Commandments says, "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his donkey, nor anything that is thy neighbor's." Similar statements condemning covetousness can be found in other religions as well. 

17.1 Envy

 17.1 Envy

Question:

Should envy be avoided?

 

Answer:

Freedom from envious thoughts is the most righteous conduct.                    (Couplet – 161)

Thoughts and deeds free of envy, greed, anger, and harsh words alone,

constitute virtue.                                                                                              (Couplet – 35)

 

ஒழுக்காறாக் கொள்க ஒருவன்தன் நெஞ்சத்து

அழுக்காறு இலாத இயல்பு.                                           (குறள் – 161)

அழுக்காறு அவாவெகுளி இன்னாச்சொல் நான்கும்

இழுக்கா இயன்றது அறம்.                                            (குறள் – 35)

 

Explanation:

Envy is defined as a feeling of discontent or resentful longing aroused by someone else's possessions. According to psychologists, there are two kinds of envies: the benign kind and the malicious kind. The benign envy is healthy, and it motivates an individual to work hard and obtain those things that he desires. On the other hand, malicious envy is unhealthy, and it leads to indignation, frustration, resentment, and anger. As a result, the one with malicious envy may not get what he desires. According to Valluvar, malicious envy is inconsistent with virtue. He lists malicious envy first when he says that envy, greed, anger, and harsh words are the four evils that are inconsistent with virtue. So, envy should definitely be avoided since it is incompatible with virtue and leads to indignation, frustration, resentment, and anger. 

16.1 Forbearance

 16.1 Forbearance

Question:

What to do when someone hurts us with their words or deeds?

 

Answer:

Like the earth that supports even those who dig it, it is the supreme

 virtue to be patient with those who scorn you.                                                       (Couplet - 151)

Retaliation gives only momentary joy. But forbearance gives

everlasting glory.                                                                                                      (Couplet - 156)

Forgetting the transgressions of others is even better

than forbearance.                                                                                                     (Couplet – 152)

 

அகழ்வாரைத் தாங்கும் நிலம்போலத் தம்மை

இகழ்வார்ப் பொறுத்தல் தலை.                                                                     (குறள் – 151)

பொறுத்தல் இறப்பினை என்றும் அதனை

மறத்தல் அதனினும் நன்று.                                                                           (குறள் – 152)

ஒறுத்தார்க்கு ஒருநாளை இன்பம் பொறுத்தார்க்குப்

பொன்றுந் துணையும் புகழ்.                                                                          (குறள் – 156)

 

Explanation:

The words "forbearance" and "patience" are considered synonyms. But they do not mean exactly the same thing. Forbearance is patient self-control, restraint, and tolerance under provocation, while patience is the capacity to accept or tolerate delay, trouble, or suffering without getting angry or upset. In other words, forbearance implies patience under provocation, while patience is simply the capacity to tolerate delay, trouble, or suffering where there is no provocation involved.

 

When confronted with insults and harmful actions against us by others, our most natural reaction is to retaliate. Valluvar says it is better to exercise self-control and tolerate their misbehavior. In other words, he recommends forbearance as the preferred approach. Retaliation will lead to more ill feelings and even to violence. Retaliation may provide temporary satisfaction, whereas forbearance will give us lasting happiness and fame. Valluvar cites the earth as an example of forbearance because it supports even those who dig it. An example of extraordinary forbearance can be seen in the Bible. When Jesus Christ was crucified, he prayed to God and asked Him to forgive those who crucified him (Luke 23:34). According to Marcus Aurelius (121 AD – 180 AD), the Roman emperor, "The best revenge is not to copy him who wronged you (Marcus Aurelius, Book VI-6)." Valluvar goes one step ahead of Marcus Aurelius and suggests that forgetting the transgressions of others is even better than forbearance. The question is, "Is forbearance really practical?" and "Can everyone follow Valluvar's advice?" If we are determined and committed to following the path of virtue, though it is difficult, it is not impossible to follow the advice of Valluvar. 

15.1 Adultery

 15.1 Adultery

Question:

Is it not adultery a despicable act? 

Answer:

Enmity, sin, fear, and disgrace will never leave those

who lust after another man's wife.                                                                       (Couplet – 146) 

The real manliness lies in not even having an adulterous thought. 

Such strength of character is not only a virtue, it is indeed exemplary 

conduct for a man of virtue.                                                                                   (Couplet – 148) 

பகைபாவம் அச்சம் பழியென நான்கும்

இகவாவாம் இல்லிறப்பான் கண்.                                                          (குறள் – 146) 

பிறன்மனை நோக்காத பேராண்மை சான்றோர்க்கு

அறனொன்றோ ஆன்ற வொழுக்கு.                                                       (குறள் – 148) 

Explanation:

Enmity, sin, fear, and disgrace are always the concomitants of those engaged in adulterous behavior. "Thou shalt not covet thy neighbor's wife." is one of the Ten Commandments decreed by God to Moses. Many religions condemn adultery as unacceptable and despicable behavior. In some societies, adultery is a punishable crime. According to Valluvar, the right conduct for a man of virtue is not even thinking of having an adulterous relationship with another man's wife. We can find a similar statement in the Bible (Matthew. 5:27-28), which says, "I say unto you, whosoever looketh on a woman to lust after her, hath committed adultery with her already in the heart."

14. 1 Right Conduct

 14. 1 Right Conduct 

Question:

What is right conduct?

Answer:

 

It is part of wisdom to conform to the ways of the world.                 (Couplet – 426) 

 

Those who fail to conduct themselves in harmony with the world

are ignorant despite their vast learning.                                                 (Couplet - 140) 

 

எவ்வ துறைவது உலகம் உலகத்தோடு

அவ்வ துறைவ தறிவு.                                        (குறள் - 426)

 

உலகத்தோடு ஒட்ட ஒழுகல் பலகற்றும்

கல்லார் அறிவிலா தார்.                                       (குறள் – 140)

 

 

Explanation:

According to Valluvar, right conduct is what is determined as the right conduct by the world. But there are no uniform standards for right conduct in the world. However, different countries and cultures have their own codes of conduct. Therefore, it makes sense to interpret the word “world” as that part of the world where one lives instead of the whole world. Further, what was considered the right conduct in the past may not be regarded as the proper conduct at present. For example, child marriages were not unusual in India about two centuries ago. Now, it is against the law, and therefore, it is not right conduct for someone to marry a child. Also, in India, widow re-marriage was unacceptable in the past. Today, it is not uncommon. In the past, having a child out of wedlock was considered shameful and unacceptable by American society. As of 2008, about 40.6 percent of children were born out of wedlock, and their number is increasing. So, right conduct is a function of the community where one lives and the time in which one lives. Valliuvar is of the opinion that those who do not live in harmony with the world are ignorant despite their vast learning.

 

14.2 Right Conduct

 14.2 Right Conduct

 

Question:

What happens if someone does not follow the norms of proper conduct? 

 

Answer:

Men obtain greatness from the propriety of conduct. The impropriety of

conduct results in untold disgrace.                                                          (Couplet – 137)

 

ஒழுக்கத்தின் எய்துவர் மேன்மை இழுக்கத்தின்

எய்துவர் எய்தாப் பழி.                                         (குறள் -137)

 

Explanation:

            Those who do not follow rules of proper conduct will sooner or later end up with blame for their behavior. There are many examples of people who ended up in disgrace despite all their remarkable achievements. In recent memory, there have been two US presidents who ended up in disgrace. It is not easy to become the most powerful man and the leader of the free world. So far, in the history of the world, there have been only 46 people who have risen to the elevated and the most respected position of US president. Two of them slipped from proper conduct despite their phenomenal achievements and ended up in disgrace of historic proportion. 

 

One of them was Richard Nixon, the 37th president of the United States of America. In many respects, President Nixon was an able administrator. He ended the American involvement in the war in Vietnam in 1973, brought home the American prisoners of war, and ended the military draft. Nixon's visit to China in 1972 eventually led to diplomatic relations between the two nations, and he initiated détente and the Anti-Ballistic Missile Treaty with the Soviet Union in the same year. He enforced the desegregation of Southern schools, established the Environmental Protection Agency, and began the War on Cancer. He was re-elected in one of the largest electoral landslides in U.S. history in 1972 when he defeated George McGovern. But despite all these accomplishments, he got himself involved in the Watergate scandal. His 1972 re-election campaign involved the break-in and wiretapping at the Democratic National Committee’s (DNC’s) headquarters at the Watergate office complex in Washington, D.C. Nixon, and his administration were involved in the cover-up, and Nixon himself was not very truthful. As a result of Nixon’s cover-up and illegal activities, he was investigated and was about to be impeached. He resigned before the actual impeachment proceedings. 

 

Another example of a man in a very powerful position who disgraced himself was President Bill Clinton, the 42nd president of the United States of America. Clinton presided over the longest period of peacetime economic expansion in American history. He passed the Welfare Reform Act and the Children’s Health Insurance Program. He was very popular and maintained a very high favorable rating throughout his presidency. But his extramarital activities landed him in trouble. He was investigated and found guilty of perjury and obstruction of justice in a sex scandal case. He was impeached by the House of Representatives and was later acquitted by the US senate. Thus, a powerful man with a brilliant record of accomplishments ended in disgrace because of a lack of moral character. 

 

            These are examples that warn others that slipping from proper conduct will eventually lead to disgrace.

 

14.3 Right Conduct

 14.3 Right Conduct

 Question:

Is right conduct really important?

Answer:

Since right conduct leads to eminence, it should be preserved

more carefully than life itself.                                                      (Couplet - 131) 

ஒழுக்கம் விழுப்பம் தரலான் ஒழுக்கம்

உயிரினும் ஓம்பப் படும்.                                                              (குறள் – 131)  

Explanation:

Valluvar says that one should consider right conduct more important than life itself. When it comes to the question, should one protect his life at the expense of right conduct, Valluvar’s answer is right conduct is more important than life. This may be a tall order to follow for many people. But there are people who consider right conduct more important than life and are ready to follow right conduct even at the expense of their life. For example, the four Chaplains on the US ship Dorchester considered saving others' life more important than their own. 

During World War II, the US ship SS Dorchester was struck by a submarine’s torpedo and started to sink. The lives of the people on the ship were in grave danger. Lieutenants George Fox, Alexander Goode, John Washington, and Clark Poling were chaplains of varying faiths who were stationed in the sinking ship, the Dorchester. When the ship started to sink, the chaplains quickly rallied the troops together and began handing out life jackets, and directed people to safety. When the supply of life jackets ran out, they selflessly gave away their own life jackets. Then, the chaplains joined hands, said prayers, and sang hymns as they went down with the ship. The Four Chaplains are also sometimes referred to as the "Immortal Chaplains" or the "Dorchester Chaplains". In order to commemorate their brave and selfless sacrifice, in 1948, the United States Postal Service issued a three cents stamp. There is no doubt that the four chaplains valued helping others to survive as more important than their own lives.  Like the chaplains, there are countless other examples of people taking life-threatening risks to save others who are in trouble. These are people who value right conduct more than their own precious lives.

 

13.1 Self-restraint

 13.1 Self-restraint

 Question:

Should everyone be humble?

 Answer:

Self-restraint will place one among the gods. Lack of it will plunge

him into hell.                                                                                                              (Couplet – 121)

 அடக்கம் அமரருள் உய்க்கும் அடங்காமை

ஆரிருள் உய்த்து விடும்.                                                                                 (குறள் – 121)

 Humility is certainly good for all. It is an added asset to the wealthy.                      (Couplet – 125)

எல்லார்க்கும் நன்றாம் பணிதல் அவருள்ளும்

செல்வர்க்கே செல்வம் தகைத்து.                                                                (குறள் – 125)

 Explanation:

The words 'humble' and 'humility' have the same meaning. The term 'humble' is an adjective, whereas the term 'humility' is a noun. Some people may have humility as an inborn quality, whereas others may develop humility through their upbringing. Even if one does not have humility, one can develop it on their own through their own self-restraint. It is always good to be humble. Just like kindness and compassion, humility is a great virtue to possess. Valluvar says that those who have humility will be among the gods, and those who do not have humility will go to hell. We do not have to take these statements literally. Kural (Couplet) 121 means that those who have humility will be benefited from it, and those who do not have humility will meet with unpleasant consequences.

 Though everyone should have humility, humility is an added asset to those who are rich (Couplet – 125). If a rich man is arrogant, he will lose respect and cooperation from others. That will have an adverse effect on his wealth. On the other hand, if he is humble, he will gain affection and admiration from his employees, associates, and acquaintances. This is not only true for the rich but also for people in high positions.

Dr. A. P. J. Abdul Kalam, former President of India, was a man of extreme humility. His humility gained him enormous respect and admiration from everyone. Once I had the opportunity to meet him in his office. When I entered his office, he stood up and greeted me. He was very humble in his demeanor. He paid keen attention to what I was saying, and he listened very patiently. When the meeting was over and I took leave of him, he got up and walked along with me to the front of Rashtrapathi Bhavan (the official residence of the President of India) and bid me goodbye. His demeanor touched me, and the incident has increased my admiration for Dr. A.P. J. Abdul Kalam.