amazingkural.blogspot.com

Tuesday, May 30, 2017

Valluvar on Learning, Knowledge and Wisdom



Valluvar on Learning, Knowledge, and Wisdom

Introduction

In day-to-day conversations, people frequently use the terms ‘learning,’ ‘understanding,’ ‘knowledge,’ ‘intelligence,’ and ‘wisdom.’ Although people intuitively know the meanings of these terms, they ignore the proper definitions of these terms. Of these terms, ‘learning’ and ‘understanding’ are often used interchangeably. So also, the terms ‘knowledge’ and ‘wisdom’ are often used interchangeably. These terms are difficult to define. Their meanings and definitions may depend upon the context in which they are used. For the purpose of this essay, these terms can be described as follows:

 

Learning can be defined as acquiring knowledge or skills through formal education, self-study, listening to others, or experience. Understanding is to comprehend the intended meaning of what is being learnt.

Although learning is necessary to gain knowledge, it is not sufficient for gaining knowledge. For the learning to be useful, it should be accompanied by a thorough understanding of what has been learnt. For example, schoolchildren learn multiplication by memorizing the ‘times table.’ Although they know that 8x7 = 56, they may not know how to compute the product of two larger numbers like 1248 times 7865. This is because they have not understood the underlying principle of multiplication. It is not uncommon for students to memorize their lessons to regurgitate them in their examinations. Such learning is of limited use to attain real knowledge or for applying what has been learnt.

Knowledge is the accumulation of facts and information that is meant to be useful. Knowledge is generally gained from learning through formal education, listening to others, reading books and other materials, and experience. Intelligence can be generally described as the ability to perceive information and retain it as knowledge to be applied towards adaptive behaviors within an environment or context. Wisdom is the ability to make sound judgments based on one's knowledge, experience, and understanding.

Just like the difference between learning and understanding, there is a vast difference between knowledge and wisdom. To illustrate the difference between knowledge and wisdom, the British journalist Miles Kington said humorously, "It is knowledge to know that tomato is a fruit. But it is wisdom not to use it in a fruit salad." There can be no wisdom without knowledge. But it is not uncommon for people to have knowledge without wisdom.

 

Learning

Valluvar places a strong emphasis on learning for everyone. First, he considers learning a truly imperishable and flawless treasure to a man, and no other wealth is comparable to learning (kural- 400). According to him, "Numbers and letters are like the two eyes of the human beings (kural – 392)." It should be noted that what one could learn during the days of Valluvar was limited compared to the plethora of fields of study in modern times.

The diverse knowledge systems of modern times can be grouped into four categories: physical, biological, social, and metaphysical systems. The physical systems would include fields like mathematics, physics, and chemistry, applied sciences like engineering, and technologies. The subjects in this category fall under what is referred to as "exact sciences." The biological systems deal with empirical sciences such as botany and zoology and applied fields like medicine and agriculture. The third category, social systems, would include economics, politics, sociology, and other related fields which are not really amenable to scientific methods like the exact and empirical sciences. The last category, metaphysical systems, includes philosophy which deals with the first principles of things, including abstract concepts such as being, knowing, substance, cause, identity, time, and space. It is fair to say that knowledge of physical and biological systems was extremely rudimentary during Valluvar's days. The knowledge of social systems dealing with human behaviors was somewhat well-developed. Finally, the knowledge of the metaphysical systems was very well developed. So, Valluvar's recommended study of numbers and letters would have included basic mathematics and literature dealing with human relations and philosophical concepts. However, in modern times the study of "numbers and letters" can be interpreted as the study of science and humanities.

Valluvar believes that the more one learns, the more one gains knowledge. He cites the example of a well in the sand bed where water flow increases with the efforts to dig deeper and deeper. So also, the more extensive and intensive the learning, the more knowledge can be gained by the learner.

Water will flow from a well in the sand in proportion to the depth to which it is dug.

So also, the more we learn, the more knowledge we acquire.                                  (kural – 396)

 

Valluvar contends that learning should be an ongoing process throughout one's life. He wonders why some people do not continue their learning throughout their life. "For the truly learned, every town and every country is their own; when that is so, why do some people not continue the learning process till their death (kural – 397)?" This is truly a prophetic statement. Millions of people have migrated to countries other than their own, and they have been accepted in foreign lands and recognized for their talents. Those who continue to learn are often rewarded for their learning and experience.

Valluvar considers that learning is so important that he has one chapter for learning (Chapter – 40) and supplemented it with another chapter (Chapter – 42) in which he discusses learning by listening to others and an additional chapter (Chapter – 41) where he discusses the consequence of failure to learn. As mentioned previously, learning can be accomplished by several means. Apart from formal education and tutelage by scholars, listening to others is also valuable for obtaining knowledge. Life is too short to learn everything through formal education, self-study, or from one's own experiences. Another valuable source of knowledge is listening to others about their experiences and knowledge. For example, Akbar the Great ascended the throne of the Mogul empire in India at the tender age of thirteen. He could not read or write. He listened to his advisors, and with their help, he became one of the most extraordinary emperors of the Mogul dynasty.

To emphasize the importance of listening to others, Valluvar says, "Wealth of knowledge obtained through listening to others is the greatest of all wealth (kural – 411)." The following kurals further emphasize the importance of obtaining knowledge through listening to others.

When food for thought is unavailable through instructions from the learned,

the stomach may be provided some food.                                                     (kural – 412)

 Learning is necessary, but even those who are not formally learned

should listen to the wise, for such learning acquired through listening

will be a staff of support in times of need.                                                     (kural – 414)

The instructions that flow from learned men of righteous conduct

constitute a firm staff on the slippery ground to the listener.                       (kural – 415)

 

Valluvar expresses his deep contempt for those who do not spend time listening to the words of wisdom of the learned people. He says that it really does not matter whether such people live or die. The relevant kural is as follows:

It does not matter if those have not experienced the delights of

listening to the expositions of the learned and relish only the tastes

of the mouth, live or die.                                                                                (kural – 420)

           

 

Valluvar's disdain is towards those who do not learn by listening to others and those who do not use other methods to obtain knowledge. His contempt for those who do not make the efforts necessary to gain knowledge through learning can be seen in the following kurals:

The ignorant people just exist like the barren land, giving no yield to

be considered fertile.                                                                                      (kural – 406)

If a man does not develop his intellect by incisive learning, he is like

a doll made of clay.                                                                                         (kural – 407)

There is as much difference between the learned and the

ignorant as between human beings and beasts.                                            (kural – 410)

 

In condemning people who neglect to learn and the good counsel of learned people, Valluvar is in agreement with the Greek poet Hessoid. The following statement is attributed to the famous Greek poet Hesiod who was generally thought by scholars to have been active around 700 BC and an authority on Greek mythology and considered history's first economist.

That man is the best who sees the truth by himself,

Good too is he who listens to wise counsel.

But who is neither wise himself nor willing

To ponder wisdom is not worth a straw.

- Hesiod

 

The importance of understanding

For learning to be useful, it should be accompanied by a thorough understanding of what has been learnt. Otherwise, such learning is of limited use to attain real knowledge or for applying what has been learnt. Valluvar is particular that one should clearly and beyond any semblance of doubt, understand what one learns, and apply what has been learnt.

 

One should learn what is worth learning and then act according to it. (kural – 391)

 

There are two things worth noting in the above kural. First, Valluvar does not say what one should learn. Obviously, what one could learn during Valluvar's days was very limited compared to the vast amount of knowledge and the variety of disciplines of studies of modern times. If Valluvar had made a list of what one should learn, such a list would have become obsolete long ago. This type of generalization makes the Kural immortal and relevant for all ages. The second thing to note about the kural mentioned above is that Valluvar says that one should live according to what has been learnt. This can be interpreted as applying what has been learnt. To apply what has been learnt, one should learn thoroughly and understand clearly what has been learnt.

Wisdom

To make use of knowledge and to create new knowledge, one must have the ability to understand and apply what has been learnt. This ability to understand and apply the acquired knowledge is nothing but intelligence. This powerful combination of intelligence, knowledge, and experience becomes wisdom, a formidable tool in one's arsenal to protect him against destruction.

 

What exactly are the characteristics of wisdom? According to the Greek philosopher Plato (428/427 BC – 348/347 BC), perfect goodness is the ultimate end of all learning[1]. Valluvar is in complete agreement with Plato and says that wisdom helps people achieve good and useful things.

Wisdom restrains the wayward mind and leads it from evil to good. (kural – 422)

Valluvar mentions another characteristic of wisdom. According to him, an essential aspect of wisdom is rationalism. Rationalism is the practice of only believing what is based on reason. A rationalist will constantly question every hypothesis or belief and accept it only if it is based on reason. Also, a rationalist will come to conclusions by his reasoning ability and will not depend on beliefs and opinions. As a rationalist, a scientist will not accept a hypothesis unless it can be logically proven or experimentally verified. Valluvar emphasizes this idea of rationalism in the following kural:

Wisdom is to find its true nature, whatever be the thing and whatever be its nature. (kural – 355)

 

In the above kural, Valluvar stresses reasoning as the true method of gaining wisdom. This rationalistic approach of relentless questioning is the one that has been responsible for all scientific discoveries. Valluvar also extends this rationalistic approach to discover the truth in any statement made by anyone.

To discern the real truth from whatever source it emanates is the true quality of

wisdom.                                                                                                                      (kural – 423)

 

The above kural is reminiscent of the Greek philosopher Socrates' approach to seeking the truth. This kural encourages individuals to question all belief systems, including religious beliefs. Lord Buddha, the founder of Buddhism, has told his followers not to accept anything he said unless they are convinced that his statements are consistent and logical. More recently, in the twentieth century, there was a rationalist in Tamil Nadu, the state in India in which Valluvar was born. His name was E.V. Ramasamy, and he was affectionately called "Thanthai Periyar," which meant the "revered father-like person." He challenged the caste system of the Hindus, protested against the suppression of women, fought against all superstitious beliefs, and in an iconoclastic fashion, he even smashed the statues of one of the gods of the Hindu pantheon. His rationalistic reform brought about radical and irreversible changes in the Tamil society of which he was a part. Although he was a reformist, his approach was non-violent and compassionate towards everyone. To recognize E. V. Ramasamy, the United Nations Organization issued a citation that describes him as "the prophet of the new age, the Socrates of South East Asia, father of social reform movement and an arch-enemy of ignorance, superstitions, meaningless customs, and base manners." His life exemplified the emphasis on rationalism in the kurals mentioned above.

According to Valluvar, the mark of true wisdom is to conform to society and live in harmony with society. Of course, this does not mean accepting every belief prevalent in society and sacrificing one's rational thinking ability. One can be a rationalist and still be a good neighbor and a good citizen. A good rationalist can agree to disagree and still live in harmony with society. The idea here is similar to the proverb, "In Rome, do as Romans do." The following two kurals convey Valluvar's point of view on the need for conformity with society:

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

Those who cannot live in harmony with the world will be considered

ignorant even if they are learned.                                                                  (kural – 140)

 

Valluvar mentions one more characteristic of real wisdom. That is, it is real wisdom to convey even complicated subject matter in simple terms and be able to understand even the subtle nuances of what others say. It is a common observation that those who have mastery of a subject will be able to explain their ideas and clarify all doubts of the listeners. Often, it is the confused person who confuses others. This is the idea conveyed in the following kural:

The wise express profound thoughts in simple terms and grasp the

subtleties of what others say.                                                                                                            (kural – 424)

 

Characteristics of people with wisdom

As mentioned earlier, wisdom is the combination of intelligence, experience, and knowledge. A man of wisdom will be smart enough to plan ahead and be ready to encounter any situation. Because of his planning and forethought, he will be aware of what could happen in the future and be prepared for any eventuality. In a chess game, a master player exhibits his superior knowledge and experience, plans several moves ahead, and anticipates his opponent's possible moves. A wise man behaves in the same manner.

 

Men of wisdom know what will happen and are prepared for what is coming;

the unwise are unaware of what is ahead of them.                                                   (kural – 427)

There is no terrifying shock to the wise who have the foresight to guard

themselves against the coming evil.                                                                           (kural – 429)

Wisdom is the ultimate and impregnable defense for protection against

destruction. It is also the fortress of inner strength against enemy onslaughts.      (kural – 421)

 

Men of wisdom will be smart to know what type of undertaking will be successful. They will not venture into risky schemes in business and lose their capital. They generally know what they should guard against and will act accordingly.

 

Men of wisdom will not embark on risky ventures and lose their capital to gain something.             (kural – 463)

The truly wise will fear what is to be feared. Only the ignorant will be foolhardy.                           (kural – 428)

 

Men of wisdom exhibit a sense of compassion towards all and stay away from harming others with their words or deeds. They will have no intention of coveting what belongs to others. They will not indulge in idle talk. Men of wisdom will not hurt even those who harm them. They will treat others' sufferings as their own. The following kurals stress these ideas either directly or indirectly.

Deep and vast knowledge and wisdom are useless if one madly covets another

man's wealth.                                                                                                              (kural – 175)

Men of wisdom will never utter useless words.                                                         (kural – 198)

The best and the most precious wisdom is not to return evil for evil.                      (kural – 203)  

What good is a man's wisdom if he does not treat others' suffering as his own? (kural – 315)

Conclusion

Valluvar emphasizes that lifelong learning is essential for everyone. Also, according to him, learning should be accompanied by understanding what is being learnt. Learning, together with understanding, becomes knowledge. Wisdom evolves when intelligence and experience are combined with knowledge. True wisdom directs one towards good and useful activities. True wisdom is based on rationalism, compassion, forethought, conformity with society, and moral values. The statement "Knowledge is power" is attributed to Sir Francis Bacon (1561 AD – 1626 AD), an English philosopher and statesman. But according to Valluvar, "knowledge is power. But wisdom is more powerful and useful."

 

 



[1]. S. M. Diaz, Thirukkural, Vol.1, page 471

 


Bibliography
Aiyar, V.V. S. Thirukkural. Sri Ramakrishna Thapovanam, Tiruparaithurai, Tiruchirapalli District,
India: 2001.
Diaz, S.M. Thirukkural. Volumes 1 &2.  Ramanandha Adigalar Foundation, Chennai: 2000.
Drew, W.H., Lazarus, John, Rev. Thirukkural – English Translation. Asian Educational services,
Madras (Chennai): 1996.
Hall, S, Stephen. Wisdom – From Philosophy to Neuroscience. Vintage Books, A Division of
Random House, Inc., New York.
Kulandaiswami, V.C. The Immortal Kural, Second Edition. International Thirukkural Conference,
Columbia, Maryland: 2005.
Nambi, Agamudai, K.C. Thirukkural (With English verses). K.C. Agamudai Nambi, Madurai, 2004.
Rajaram, M. Thirukkural. Rupa publications India Pvt. Ltd., 7/16 Ansari Road, Daryganj, New
Delhi 110 002
Veeramani, K, Dr. The Periyar Self-Respect Propaganda Institution, Periyar Thidal, 50, E. V. K.
Sampath Salai, Vepery, Chennai 600 017
இரா. சாரங்கபாணி, திருக்குறள் உரைவேற்றுமைஅண்ணாமலைப் பல்கலைக் கழகம்,
அண்ணாமலைநகர்: 1989.
ஞா. தேவநேயப் பாவாணர். திருக்குறள் தமிழ் மரபுரை. ஸ்ரீ இந்து பப்ளிகேஷன்ஸ், 40
பிஞ்சால சுப்பிரமணியம் தெரு, தியாகராய நகர், சென்னை 600 017



Appendix
கடவுள் வாழ்த்து
கற்றதனால் ஆய பயனென்கொல் வாலறிவன்
நற்றாள் தொழாஅர் எனின்.                                                  (குறள் – 2)
பிறவிப் பெருங்கடல் நீந்துவர் நீந்தார்
இறைவன் அடைசேரா தார்.                                                  (குறள் 10)

ஒழுக்கமுடைமை
உலகத்தோடு ஒட்ட ஒழுகல் பலகற்றும்
கல்லார் அறிவிலா தார்.                                                         (குறள் 140)

வெஃகாமை
அஃகி அகன்ற அறிவென்னாம் யார்மாட்டும்
வெஃகி வெறிய செயின்.                                                       (குறள் 175)
அறனறிந்து வெஃகா அறிவுடையார்ச் சேரும்
திறன்அறிந் தாங்கே திரு.                                                      (குறள் 179)

பயனில சொல்லாமை
அரும்பயன் ஆயும் அறிவினார் சொல்லார்
பெரும்பயன் இல்லாத சொல்.                                               (குறள் 198)

தீவினையச்சம்
அறிவினுள் எல்லாந் தலையென்ப தீய
செறுவார்க்கும் செய்யா விடல்.                                            (குறள் 203)

இன்னா செய்யாமை
அறிவினான் ஆகுவ துண்டோ பிறிதின்நோய்
தந்நோய்போல் போற்றாக் கடை.                                        (குறள் 315)

மெய்யுணர்தல்
எப்பொருள் எத்தன்மைத் தாயினும் அப்பொருள்
மெய்ப்பொருள் காண்பது அறிவு                                          (குறள் 355)
பிறப்பென்னும் பேதைமை நீங்கச் சிறப்பென்னும்
செம்பொருள் காண்பது அறிவு.                                            (குறள் 358)
அவாஎன்ப எல்லா உயிர்க்கும்எஞ் ஞான்றும்
தவாஅப் பிறப்பீனும் வித்து.                                                 (குறள் 361)

கல்வி
கற்க கசடறக் கற்பவை கற்றபின்
நிற்க அதற்குத் தக.                                                                 (குறள் 391)
எண்ணென்ப ஏனை எழுத்தென்ப இவ்விரண்டும்
கண்ணென்ப வாழும் உயிர்க்கு.                                           (குறள் 392)
தொட்டனைத்து ஊறும் மணற்கேணி மாந்தற்குக்
கற்றனைத்து ஊறும் அறிவு.                                                 (குறள் 396)
யாதானும் நாடாமால் ஊராமால் என்னொருவன்
சாந்துணையுங் கல்லாத வாறு.                                             (குறள் 397)
கேடில் விழுச்செல்வம் கல்வி யொருவற்கு
மாடல்ல மற்றை யவை.                                                         (குறள் 400)

கல்லாமை
உளரென்னும் மாத்திரையர் அல்லால் பயவாக்
களரனையர் கல்லா தவர்.                                                     (குறள் 406)
நுண்மாண் நுழைபுலம் இல்லான் எழில்நலம்
மண்மாண் புனைபாவை யற்று.                                            (குறள் 407)
விலங்கொடு மக்கள் அனையர் இலங்குநூல்
கற்றாரோடு ஏனை யவர்.                                                      (குறள் 410)

கேள்வி
செல்வத்துட் செல்வஞ் செவிச்செல்வம் அச்செல்வம்
செல்வத்து ளெல்லாந் தலை.                                                 (குறள் 411)
செவுக்குண வில்லாத போழ்து சிறிது
வயிற்றுக்கும் ஈயப் படும்.                                                      (குறள் 412)
கற்றில னாயினுங் கேட்க அஃதொருவற்கு
ஒற்கத்தின் ஊற்றாந் துணை.                                                (குறள் 414)
இழுக்கல் உடையுழி ஊற்றுக்கோல் அற்றே
ஒழுக்க முடையார்வாய்ச் சொல்.                                          (குறள் 415)
செவியிற் சுவையுணரா வாயுணர்வின் மாக்கள்
அவியினும் வாழினும் என்.                                                   (குறள் 420)


அறிவுடைமை
அறிவற்றங் காக்குங் கருவி செறுவார்க்கும்
உள்ளழிக்க லாகா அரண்.                                                     (குறள் 421)
சென்ற இடத்தால் செலவிடா தீதொரீஇ
நன்றின்பால் உய்ப்ப தறிவு.                                                  (குறள் – 422)
எப்பொருள் யார்யார்வாய்க் கேட்பினும் அப்பொருள்
மெய்ப்பொருள் காண்ப தறிவு.                                             (குறள் – 423)
எண்பொருள வாகச் செலச்சொல்லித் தான்பிறர்வாய்
நுண்பொருள் காண்ப தறிவு.                                                 (குறள் – 424)
எவ்வ துறைவது உலகம் உலகத்தோடு
அவ்வ துறைவ தறிவு.                                                            (குறள் – 426)
அறிவுடையார் ஆவ தறிவார் அறிவிலார்
அஃதறி கல்லா தவர்.                                                              (குறள் – 427)
அஞ்சுவ தஞ்சாமை பேதைமை அஞ்சுவது
அஞ்சல் அறிவார் தொழில்.                                                   (குறள் – 428)
எதிரதாக் காக்கும் அறிவினார்க் கில்லை
அதிர வருவதோர் நோய்.                                                      (குறள் – 429)

தெரிந்து செயல்வகை
ஆக்கம் கருதி முதலிழக்கும் செய்வினை
ஊக்கார் அறிவுடை யார்.                                                      (குறள் – 463)




[1] . The book “Thirukkural” will be referred as “Kural” and the couplets contained in it will be referred as” kural”. The Tamil version of the kurals referred in this essay is listed in the Appendix.

[2] . S. M. Diaz, Thirukkural, Vol.1, page 471

No comments:

Post a Comment