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POLITY
Since the goal attainment is characteristically connected with the political aspect of
social organization, it becomes incumbent on the part of the ‘polity’ to devise ways
and means of generation of wealth. Both generation and accumulation of wealth
involves planning, order may also be seen as explicit in such planning.
This couplet highlights the fact that the goal of accumulation of wealth is to eradicate
poverty. Eradication of poverty, therefore, comes to stay as one of the main functions
of the State. Thiruvalluvar comes down heavily on the one in abode in Heaven for
having created a class of people born to eke out a livelihood on alms.
Besides being in the nature of a ‘warning signal’ to those in the saddle, the paramount
necessity of doing away with poverty in order to ensure the ‘diminishing return’ of
social disorder is also highlighted. While wealth is seen as a ‘defense mechanism’,
Thiruvalluvar cautions the State to eschew expansionist designs in order to stem the
tide towards loss of wealth.
Even if it yields good results, abandon the wealth
which has been obtained by unjust approach. (12.3)
To share the food with others and to care for various living beings
is the chief of all virtues enunciated by people of learning. (33.2)
Thiruvalluvar highlights in the above couplets that the very purpose of possession of
property gets defeated unless the accumulated wealth is pressed into service of those
bereft of the comforts of life in order to alleviate their sufferings.
‘ECONOMIC INSTITUTIONS’
Having enunciated the principles of socialism to usher in a welfare state.
Thiruvalluvar suggests that the ‘ends’ could be achieved by adopting the ‘means’ most
appropriate for an agrarian economy. Agriculture does indeed occupy a central place
in the treatment of various subjects by Thiruvalluvar. While placing agriculture on a
high pedestal, he considers it the queen among occupations.
Amidst all avocations, the world stands behind the plough
in spite of the difficulties, agriculture is still the chief. (104.1)
While agriculture holds the key to ’3p’s’, namely, plenty, prosperity and progress,
which are the essential ingredients to keep disorder at bay, commerce cannot be said
to have received a raw deal at the hands of Thiruvalluvar. Thiruvalluvar brings out the
essentiality of capital formation for ensuring the success of business.
There is no income without capital; even so
there is no status without support proper. (45.9)
Thiruvalluvar suggests that businessmen should imbibe an egalitarian sense of dealing
in order to stay put in business. The relevancy of Thiruvalluvar’s wise counsel has to
be seen in the context of today’s commercial activities which are in the cold grip of
competition. Such competitions represent an indirect form of conflict and undermine
social order.
The best interests of merchant are to act
taking care of other’s interests, as his, when he transacts.(12.10)
Though commerce is an integral part of the economy, commerce was not at its
pinnacle of glory unlike its counterpart agriculture during the period when
Thiruvalluvar lived. Notwithstanding the fact that commercial transactions were done
mainly on an individual basis, the importance commerce assumes in shaping the
economy has not failed to catch the prying eyes of Thiruvalluvar.
‘SOLIDARITY GROUPINGS’
It is social experience which is seen as engendering the self. Since ‘reality is a social
construct’, a linkage could be established between social order and socialization when
the notion ‘what is acceptable’ is taken up for consideration. Individuals’ conformity
with practices accepted as proper behaviour patterns provides the answer to the
question of social order. When conformity indicates the existence of social order, non-
conformity or deviance spells chaos or disaster. Social order cannot be brought about
unless individuals take over the meanings, values and expectations of the social group
with which they interact. It is precisely here that a relationship existing between social
order and socialization could be discerned. While socialization involves transmission
of behaviour patterns, proper performance of the role by the occupants becomes the
determinant of social order. As roles and statuses are the obverse and reverse of the
same coin, what is expected of each incumbent of a role needs to be taken cognizance
of.
The ‘code of conduct’ which Thiruvalluvar enunciates is not only a ‘macro’ concept,
but also could be brought down to a level meaningful to the individual. Though Emile
Durkheim, considered to be one among the ‘sociological trinity’, was seen as arguing
that social norms came to be internalized in the personality of individuals,
Thiruvalluvar not only touches upon the aspect of ’internalization’, but besides
speaking about what one has to ’internalize’, he exhorts that one should shun those
practices which have been disapproved by the society.
With courage of conviction, Thiruvalluvar says that one is certain to meet one’s end
when one pursues the path that is ‘prohibited’ or allows oneself to be carried away by
following what is ‘prescribed’.
Destruction will be the culmination
of the acts of commission and omission. (47.6)
Thiruvalluvar brings out the existence of a homology between the expectations and
acceptance since performance of role obligations is guided by expectations and
acceptance.
Do not enter into things that have no authority
and acceptance of the society. (47.10)
It is not only necessary for an individual to fall in line with societal expectations, but
it is equally important for him to take stock of where lies his own strength as
otherwise he is likely to pay the penalty for being unaware of his own capacity and
capability.
The three ‘Ps’ of behaviour pattern , namely, ‘prescribed’, ‘permitted’ and ‘prohibited
have received elaborate treatment at the hand of Thiruvalluvar.
The learned people who have not learned to live
in consonance with the world, are really foolish. (14.10)
For the wife, Thiruvalluvar hands down that besides her remaining chaste, she should
take upon herself the responsibility of caring for the husband and be in possession of
all good qualities that go wit her feminine character.
What is more adorable than a woman
if she is strong minded and chaste? (6.4)
‘CULTURAL ORGANISATIONS’
To question as to the existence or otherwise of cultural organizations during the
relevant period when Thiruvalluvar was alive is of no consequence, since culture
refers to ideational aspects of social life. Culture points to a society’s adaptation to its
needs. The values which a society cherish are only elements of any cultural complex.
It may be said that values become an integral part of the culture. Though an
examination as to what extent the integration has reached a state of perfection is not
called for, suffice it would be to say that certain minimum internal harmony and
functional connection exist between values and culture on the one hand and social
solidarity on the other. This link needs to be seen in the context of a threat to the
cherished values which is sure to endanger social solidarity.
The discussion here is limiting itself to examine how the various elements of culture
are perceived and how these transmissible intellectual aspects of civilization make
their entry into Thirukkural. Thiruvalluvar may be seen to motivate people to win
rewards through conformance to values. In the case of those who remain without
being motivated, he cautions them that non-conformance will entail forfeiture of the
goodwill, respect and esteem of others. In his effort to persuade people to adopt or
conform to specified patterns of behaviour, Thiruvalluvar brings into play both
positive and negative methods of social control. Each of the positive courses of action
pursued is shown to have a fundamental advantage over all the negative ones.
In Chapter 8, Thiruvalluvar makes an attempt to dilate upon the importance of
universal love or affection from a disinterested motive. He considers that love
provides the springboard to lead a contented life. It is to be appreciated that a
contented life becomes a continual feast.
People who enjoy life and acquire fame
are said to have qualified with a life of love. (8.5)
In driving home the point in regard to hospitality, Thiruvalluvar views that those who
are given to the practice of being hospitable will have everything to gain and nothing
to lose.
In his house, who treats his worthy guests with pleasure
The Goddess of wealth will reside with all Her treasures.(9.4)
In the case of those vested with the power to take decisions that are likely to affect the
interests of others, he cautions that such people will have to free themselves from
likes and dislikes and remain neutral in order to become the recipients of the
encomiums of all others.
To remain balanced and not bend to any side like
the weighing beam is the beauty of the great. (12.8)
Defending the quality of being humble or modest, Thiruvalluvar says that mastery
over the five sense organs will bring in its wake all good things of life.
Since patience and perseverance are required in the production of anything valuable,
Thiruvalluvar counsels patience in the face of adverse conditions in consideration of
the fact that it arms the individual with yet another weapon in his armoury.
Though jealousy is one of the undesirable qualities that one has to free oneself from to
become ‘righteous’ (Thirukkural 4.5), one needs to overcome feelings of jealousy, as
otherwise, according to Thiruvalluvar, the chances are greater for one to get oneself
’pushed into bottomless perdition’.
While entertaining the idea of taking over another individual’s possession is looked
down upon with contempt with indications of adverse consequences, Thiruvalluvar by
the same token brings home the beneficial effects of not allowing oneself to be
possessed by such evil designs.
The moment one wants to covet the property of others
one’s family name is spoiled and guilt accrues. (18.1)
Thiruvalluvar exhorts the rich to part with what they have in excess in favour of the
poor. Since the poor cannot think in terms of doing anything in return, such an act
qualifies itself to be called ‘benevolence’.
CONCLUSION
Without being exhaustive, it may be said that no facet of social life goes without
being treated by Thiruvalluvar. The feeble attempt made herein to have a
comprehension of the inexhaustible treasure Thirukkural contains may appear to be
the blind gropings of Homer’s Cyclops round the wall of its cave.
It may, however, be seen that the premium placed on social order increases with each
preceding incidence of unrest. The society’s ability to order relationship among the
people appears to be the crucial determinant of social order. Unless the message of
Thirukkural is seriously taken note of, society may look like one ‘at enmity with
peace’. William Wordsworth’s observations appear as though he makes common
cause with Thiruvalluvar:
The discipline of slavery is unknown
Amongst us, hence the more do we require
The discipline of virtue; order else
Cannot subsist, nor confidence, nor peace.
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Notes and References
This article adopts the English translation of Thirukkural provided by T.R. Kallapiran,
(1995) in his book ‘Thirukkural: Words of Eternal Wisdom’, Chennai (Madras),
Baba Publishers.
Dawe, A (1970) ‘The Two Sociologies’, The British Journal Of Sociology, 21,
Pp 207-18.
Parsons,T. (1951), The Social System, New York, Free Press.