Thiruvalluvar’s Sanron and Confucius’ Gentleman
Dr. R. Prabhakaran
Introduction
The
quest for perfection in every facet of life has been part of human aspirations
throughout history. In particular, scholars, philosophers, and sages from
various parts of the world have conducted inquiries into ethical, moral, and
philosophical aspects of the nature of man to arrive at the ideal
characteristics of a perfect man. For example, philosophers like Socrates (468
BC – 399 BC), Plato (427 BC – 347 BC), Aristotle (384 BC – 322 BC), Confucius
(551 BC – 479 BC), Seneca (4 BC – 65 AD), Thiruvalluvar[1]
(31 BC - ?), Marcus Aurelius (121 AD - 180 AD), John Henry Cardinal Newman
(1801 AD - 1890 AD) and others have delved deep into the ethics and morality of
human behavior and have attempted to define the most desirable characteristics
for a human being. Due to inherent differences in culture and societal norms,
the qualities considered essential in a perfect man seem to vary from one
society to the other. But the differences seem to be only in the details.
Certain fundamental human qualities that are considered essential in a perfect
man seem to be more or less similar in all cultures.
The Tamil poet and philosopher Valluvar and the Chinese philosopher
Confucius have considered the essential characteristics of a perfect man. These two philosophers lived in different
periods, cultures, and political, economic, social, and religious environments.
Their backgrounds were so different that one would hardly expect any
commonality in their views. Surprisingly, both these philosophers seem to agree
on many qualities that are considered essential in a perfect man.
Valluvar’s Sanron
According to Valluvar, all are born equal,
but the distinctions arise only because of disparity in their deeds (kural–
972). The apparent equality at birth disappears as the individual progresses in
his life. Society judges the individual based on his attitudes,
accomplishments, character, and contributions. This leads to the question,
"what are the most desirable characteristics of an ideal man?” If this
question can be answered, those who want to be considered the ideal men can
develop those characteristics. In Tamil, the word Sanron refers to a
person with “saalbu” which means “full of excellence, good qualities,
character, and nobility”. All good qualities are included in full measure in saalbu.
Although it is difficult to precisely define what saalbu is, it is not
difficult to comprehend. The term Sanron is used extensively in Tamil
literature to mean a man of perfection.
Valluvar also uses the word Sanron to refer to a man of
perfection or one with saalbu.
Since there is no equivalent word in English for the Tamil word sanron,
it is better to use the Tamil word “sanron” to refer to an ideal or
a perfect man. The first reference to Sanron in Thirukkural can be found
in kural-69.
A mother feels greater joy than at his birth
when she hears that her son is hailed as “Sanron” by other people.
(kural - 69)
It is interesting to note that according to
Valluvar, the mother rejoices more than when she gave birth to her son, only
when she hears that her son is a Sanron; not a king, a war hero, a
wealthy man, a scholar, or otherwise accomplished in some other manner. From
this kural it is clear that from the point of view of Valluvar, being a Sanron
is the ideal and the most cherished objective.
How does one become a Sanron? What
qualities should one possess to be considered a Sanron? Since being a Sanron
is of paramount importance, Valluvar discusses the qualities and
characteristics of a Sanron very extensively in many kurals throughout
the Kural. In fact, Valluvar dedicates a whole
chapter (Chapter 99) in the Kural to describe the qualities and characteristics
of a Sanron. In addition to the ten kurals in that chapter, he refers to
the qualities of Sanron in 59 other kurals. Some kurals describe them
directly and others describe them indirectly. The most fundamental quality of a
Sanron is his good character. But then, what constitutes good character?
Typically, Valluvar avoids specific details or providing a list of what
constitutes good character or good conduct. One would intuitively as well as by
experience, know what is considered good conduct as determined by the wise
people of the land or location where one lives. Adhering to what society considers
good is the only guideline we can infer from the Kural regarding good conduct.
Therefore, it is the duty of a Sanron to do everything that is
considered good.
For those pursuing the path of perfection,
it is their duty to do everything that is considered good. (kural
- 981)
Consistent adherence to the practice of good conduct
is a constant necessity for a Sanron. Irrespective of the circumstances, he does not
deviate from steadfast adherence to good conduct. This idea is described in the
following kural:
In the midst of an apocalypse, an ocean may
cross its shores; but even under catastrophic conditions, men of perfection who
are said to be the shore of the sea of perfection will not swerve from the path
of righteousness. (kural - 989)
It
may appear that the conditions stipulated in kurals 981 and 989 described above
are highly impractical concepts for anyone to follow. However, the exemplary
lives of extraordinary individuals like Mahatma Gandhi (1869 – 1948), Mother
Theresa (1910 – 1997), Nelson Mandela (1918 – 2013), Periyar E. V. Ramasamy
(1879 – 1973), and others like them validate the feasibility of the concepts
described by Valluvar in these kurals. Mahatma Gandhi fought tirelessly for
India’s independence not because of any anticipated personal gain. He was
convinced that it was the right thing to do, and he considered that it was his
duty to do the right thing. The selfless sacrifices of Mother Theresa to help
the impoverished and uncared-for people and the endless sufferings of Nelson
Mandela in his fight to eliminate apartheid and achieve South Africa’s freedom
were based on the conviction to do the right thing against all odds. Another example of a man
who dedicated his life to social reforms in Tamil Nadu (the state in India
where Valluvar was born) would be Periyar E. V. Ramasamy. He worked tirelessly
to promote rationalism, self-respect, women’s rights, eradication of castes,
and establish equal rights for the downtrodden communities because he thought
that was the right thing to do. The United Nations Scientific and Cultural Organization
(UNESCO) recognized 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.”
In addition to the two kurals mentioned
above, Valluvar delineates the various aspects of a Sanron’s
characteristics in other kurals. A careful analysis of all the references to the word Sanron
helps to develop a comprehensive image of a Sanron.
Characteristics
of a Sanron
One does not become a Sanron by
virtue of the class, caste, or family in which one is born. A person is
recognized by society as a Sanron only by virtue of his qualities.
Therefore, irrespective of one’s family background, one can become a Sanron. This is consistent with Valluvar’s belief in
equality.
Although it is not explicitly stated in
Tamil literature, the word Sanron is always associated with one who is
full of wisdom and knowledge. Valluvar emphasizes the importance of education
to everyone; therefore, it is to be expected that a Sanron is definitely
well-educated and a man of wisdom. For a Sanron, possession of knowledge
alone is not sufficient. Humane qualities such as compassion and concern for
others are essential in the makeup of a Sanron. In kural 983, Valluvar
discusses five essential characteristics of a Sanron.
Love, sense of shame, philanthropic
munificence, gracious compassion, and truthfulness are the five pillars upon
which perfection of character rests. (kural - 983)
In his book, Valluvar dedicates separate
chapters for each of the five qualities mentioned in the above kural. These
five qualities are important for all. But, they are extremely essential for a Sanron.
In order to emphasize their importance, he considers these qualities as the
five pillars upon which the whole edifice of perfection of character
rests.
Love:
According to Valluvar, love implies kind and affectionate behavior towards
family, friends, and acquaintances. He considers love as the essence of human
life. In kural 73, he says that the very reason the body and the soul are
bonded together is to love others. In kural 72, he says that the people without
love keep everything to themselves and the ones with love give even their bones
to others. These statements highlight the importance of love in human life.
Among the five required qualities, Valluvar lists love as the first and
foremost quality for a Sanron.
Sense of Shame: The
term “sense of shame” means “being ashamed of things that one ought to be
ashamed of.” In kural 1013, Valluvar states, “Just like a body being the home
for life (soul), sense of shame is the home for perfection.” In kural 1014, he
asks, “Is not the sense of shame an ornament for men of perfection? Is not the
proud gait of men of perfection without a sense of shame a disease?” From these
bold declarations, it is clear that he attaches extraordinary importance to a sense
of shame as a required quality for a Sanron who is the embodiment of
perfection.
Philanthropic Munificence: Philanthropic munificence refers to the attitude
and the practice of true philanthropy without the other person asking for help
or assistance. When it comes to helping those in need, Valluvar makes a clear
distinction between charity and philanthropy. Charity is very basic and
instinctively helping when someone asks for help without expecting anything in
return. The term “oppuravu” which is translated as philanthropic
munificence, implies helping others without being asked for help. In the case
of “oppuravu” the individual realizes that the purpose of gathering
wealth is to help deserving people (kural - 212). Here, the individual acts
voluntarily out of compassion with the conviction that it is the right thing to
do. This is the type of behavior that is expected from a Sanron.
Gracious
compassion: Gracious compassion refers to an
indulgent look, benign grace, and consideration for others. This is a profound human emotion prompted by the pain of others. More vigorous than empathy, the feeling of gracious compassion gives rise to an
active desire to alleviate others’ suffering. It is often, though not
inevitably, the key component in what manifests in the social context as altruism. In ethical terms, the
so-called Golden Rule embodies by implication the principle of compassion: “Do to others what you would have them do to
you.” Ranked as a great virtue in numerous philosophies, compassion is considered in all the major religious
traditions as among the
greatest of virtues. Therefore, it is not surprising to see Valluvar’s
inclusion of this quality as a requirement for a Sanron.
Valluvar’s ideas regarding not harming others either by deed or word
deserve special mention in the context of gracious compassion. While other philosophers emphasize “not harming
others who harm us” as a good quality, Valluvar emphasizes that a Sanron
must be proactively kind and compassionate to even those who harm him. This is
much more than what others consider as a good quality. In kural 987, Valluvar
questions the value of perfection if it does not help one to be kind to even
those who do harm to him.
Of what use is perfection of character if it
does not do good unto those who did evil? (kural
- 987)
Valluvar conveys the same idea in kural 314, where
he states, “The best punishment for those who do evil to you is to shame them
by returning good for evil.”
The natural human tendency is to take
revenge upon somebody who does some harm. It requires extraordinary tolerance,
magnanimity, and love to ignore the harm done and not act with vengeance. It
requires much more mental maturity and genuine kindness to return good for
evil. The central idea here is that a Sanron should act with such
kindness and return good for evil.
One could harm or hurt another person by
speaking ill of them. In kural 984, Valluvar mentions that a Sanron does
not indulge in talking ill of others or talking about others’ shortcomings.
This is consistent with the compassionate nature of a Sanron.
Non-killing is the best of penance; so too saalbu
implies not talking about others’ faults.
(kural
- 984)
The practice of non-violence and, in particular, not
killing any living being is the most essential aspect of the character and
conduct of those who undertake penance or follow the path of renunciation.
Similarly, Valluvar attaches great significance to the quality of “not speaking
ill of others” for a Sanron who follows the path of perfection.
Truthfulness:
Valluvar emphasizes truthfulness as an essential quality for everyone. In kural
34, he asserts that a mind without blemishes is the basis of all virtue and
everything else is an empty show. In kural 298, he says truthfulness cleanses
the mind and keeps it pure. Further, he clarifies in Kural 299 that the real
lamp that illuminates the path of a Sanron is truthfulness. Therefore,
for a Sanron to follow the path of righteousness and virtue,
truthfulness is an indispensable quality.
Additional
characteristics of a Sanron
In addition to the five essential qualities
discussed above, Valluvar mentions other qualities that are important
for a Sanron.
Humility: Humility
is highly regarded as a virtue by many philosophers. For example, the Roman
emperor and philosopher Marcus Aurelius (121 AD – 180 AD) says, “The best
revenge is not to copy him that has wronged you.” The Spanish-born philosopher
Seneca (1 BC – 65 AD) states, "Unkindness must be treated with
kindness.” According to the Bible (Luke:
18, 14), “He that humbleth himself shall be exalted.” Valluvar also places
great emphasis on humility as a virtue to be possessed by a Sanron. This can be seen in kurals 985 and 986.
The strength of men who achieve things lies
in their humility. Humility is the instrument with which perfect men transform
their enemies. (kural - 985)
The touchstone of perfection of character is
acknowledging defeat even at the hands of those who are not one’s equals. (kural
- 986)
Poverty:
Valluvar considers that poverty is no disgrace to a Sanron.
Poverty is no disgrace to one, provided
there is (in him) the strength called perfection of character. (kural - 988)
The extreme poverty of a man of perfection
is superior to the wealth amassed through dishonorable means. (kural
- 657)
As a corollary to the above kurals, one can infer
that being wealthy is not a prerequisite for a Sanron.
Justice and Righteousness: Another important aspect of a Sanron is
that he is fair, honest, and always on the side of justice on any issue. By
being steadfast in the path of justice, he may even encounter adversity. He
will not be deterred by adversity and yield to the temptations of being
dishonest. This idea is well illustrated in kurals 115 and 118.
Ruin and prosperity have never been
nonexistent; not allowing one’s mind to be swayed (by those factors) is the
adornment to men of perfect character. (kural
- 115)
It is the ornament for the men of perfection
not to lean on any side but to remain equipoised like a weighing scale that
weighs justly. (kural - 118)
Idle talk: According
to Valluvar, a Sanron should not engage in idle talk.
Men of perfection may at times utter
unpleasant words. But, it is better for them not to engage in idle talk. (kural
- 197)
Adultery: In a
civilized society, adultery would be considered an unacceptable behavior.
Valluvar has dedicated a chapter (Chapter 15) to condemn adultery.
Real manliness lies in not even having an
adulterous thought. Such strength of character is not only a virtue but
exemplary conduct for a Sanron.
(kural - 148)
Avoiding Evil Company: Keeping the company of good people is
another important character trait of a Sanron. Good company will
actually serve as protection for a Sanron.
Although men of perfection are endowed with
goodness of mind, it will be strengthened by the goodness of their
company. (kural -
458)
Avoiding Liquor: There
is extensive evidence in Tamil literature to the fact that drinking was
acceptable and that it was a prevailing practice in the Tamil community. In spite of that, Valluvar strongly
advocates total abstention from the consumption of all alcoholic beverages.
However, he was realistic enough and did not expect everyone to adhere to his
advice regarding drinking.
Let no liquor be drunk; if it is desired,
let it be drunk by those who care not for the esteem of the men of
perfection. (kural - 922)
From the above kural, it is clear that a Sanron
would not consider drinking and would abstain from alcoholic beverages
altogether.
The preceding discussion describes
Valluvar’s ideas of a Sanron as a man of perfection dedicated to doing
all that is good and conducting himself in an exemplary manner with the utmost
kindness, compassion, truthfulness, philanthropic munificence, and humility
towards others in every aspect of his life. Now we will examine the ideas of
the other oriental philosopher regarding a man of perfection.
Confucius
Confucius was born in China during the year 551 BC in a poor family in
the province of Lu in China. His father, a commander of a district in Lu, died
three years after Confucius was born, leaving his family in poverty; but
Confucius nevertheless received a fine education. He worked as a farm worker
who took care of parks and farm animals during his early years. Subsequently,
he started traveling about and instructing small groups of disciples who had
gathered around him. His fame as a man of learning and good character and his
reverence for Chinese ideals and customs soon spread to other principalities of
Lu. Mencius, the most prominent disciple of Confucius, declared, “Ever since
people came into this world, there has never been anyone greater than
Confucius.” Fung Yu-lan, one of the great 20th-century authorities
on the history of Chinese thought, compares Confucius’ influence on Chinese
history with that of Socrates in the west.
Despite being known as a philosopher and a great teacher, Confucius
did not leave any great works of literature. However, many years after his
death, his disciples compiled his teachings in the form of a book. In the Chinese
language, the title of the book is Lun Yu. Lun means ‘selected,’ and Yu means
‘words’ or ‘statements.’ English translation of this book is under the title ‘Analects’
or ‘Analects of Confucius.’ The Analects is in the form of a dialogue between Confucius and his disciples. It
contains his teachings in the form of quotations. The statements in the Analects
that are attributed to Confucius are short, succinct, and subject to
interpretations. The Analects has been translated into several major
languages of the world.
Confucian Philosophy
Three key principles are emphasized in Confucius' teachings: the
principles of Li, Jen,
and Chun-Tzu. The term Li has several meanings, often
translated as propriety, reverence, courtesy, ritual, or the ideal standard of
conduct. It is what Confucius believed to be the ideal standard of religious,
moral, and social conduct.
The second key concept is the principle of Jen. It is the
fundamental virtue that is basic, universal, and the source of all other
specific virtues. Although Confucius
considered Jen as the central virtue, he never defined it. No single
English equivalent of Jen in all its shades of meaning exists. The
nearest equivalent to the word Jen is "social virtue." All those virtues which help to maintain
social harmony and peace, like benevolence, charity, magnanimity, sincerity,
respectfulness, altruism, diligence, loving-kindness, and goodness, are
included in Jen.
The third important concept is Chun-Tzu. The term Chun-Tzu originally meant the “son of a ruler,”
and Confucius uses this term extensively to mean a man of virtue and principle,
a man whom everyone should imitate. He is the man who lives according to the
highest ethical standards. The term Chun-tzu has no English equivalent.
Many authors use the term “Gentleman” as its English equivalent. If all men
would live by the principles of Li and Jen and strive to emulate
the character of a Gentleman, justice and harmony would rule the world.
Gentleman
Confucius lived during the second half of Chou dynasty when feudalism
degenerated and China was in a state of disarray. He strongly believed that the
only remedy for the deplorable conditions was to convert people to the principles
and precepts of sages of antiquity. He advocated moral and social virtues, the
value of knowledge, good character, and self-improvement as goals for a
Gentleman. Although the Gentleman is worthy of imitation by everyone, Confucius
hoped that if the rulers, the princes, and the various bureaucrats followed the
Gentleman's ideals, the conditions in China would improve. This is why he
discusses the characteristics of a Gentleman in great detail with his
disciples. There are more than 100
references in the Analects to Gentleman and the characteristics of a
Gentleman.
Confucius
on Equality
Although Tamil society
was not deeply entrenched in the caste system during the days of Valluvar, the
caste system had begun to have its roots in Tamil society. The Vedic system of
dividing people into four major categories was at least known in Tamil society,
and some believed in that. Chinese
society also had a class structure. The classes were different, and the rules
to control the rigidity of the class structure were different. In pre-Confucian China, the
feudal system divided the population into six classes. There were four noble
classes, with the king at the top, the dukes, the great men, and the scholars.
Below the noble classes were commoners and slaves. The Confucian doctrine had a
significant influence in eliminating certain classes and reorganizing people
based on the usefulness of their work to society. In
spite of the existence of class structure, Confucius believed that people are
equal. “In intrinsics, people are alike. With practice, they diverge (Analects,
17:2).” From
this statement, it is clear that Confucius, like Valluvar, believed that people
are equal at birth; they only become different based on what they do and how
they behave. This leads to the conclusion that for one to be considered a
Gentleman, the real criterion is his character, not his birth. This is very
similar to the idea portrayed by Valluvar that one becomes a Sanron by
being full of virtuous qualities and not by virtue of one’s birth.
Characteristics
of a Gentleman
Poverty: On
one occasion, when Confucius and his followers were traveling, their food
supply was exhausted. At that time, Zi-lu, a fellow traveler and a disciple,
asked Confucius, “Does a Gentleman encounter poverty as well?” The Master said:
“Only a Gentleman can stand poverty. A common man will do whatever is needed to
be out of poverty (Analects, 15:2).” On another occasion, Confucius
said:
A
Gentleman aims at Direction (path or way towards Jen) and not at food.
Farming may lead to hunger, as learning may lead to a high-paying life-long
position. A Gentleman worries about Direction and not about poverty. (Analects, 15:32)
Farming may provide food; sometimes, famine
may occur, and there could be shortages. Therefore, one cannot conclude that
farming is aimed at producing famine. Similarly, learning may lead to a
high-paying lifelong position; but it is not necessarily the objective of
learning. In the foregoing passages, Confucius makes it very clear that the
objective of learning is not necessarily to obtain a high-paying life-long
position. It might so happen that education may lead to a good position and
prosperity. But it is not the objective. Irrespective of poverty or prosperity,
a Gentleman’s focus is always towards self-improvement and towards achieving
nobility.
As seen before, according to Valluvar, the
poverty encountered by a Sanron is no disgrace to him (kural - 988). So,
there is an obvious similarity between Confucius’ idea of a Gentleman’s
attitude towards poverty and Valluvar’s idea regarding the poverty encountered
by a Sanron. Valluvar’s Sanron
and Confucius’ Gentleman are indifferent to poverty as well as prosperity and
they are steadfast in their goals.
Goodness: In
kural 981, Valluvar makes a very general statement that for those who are
following the path of perfection, it is their duty to do everything considered
good. Confucius seems to be in agreement with this idea Valluvar. Of all the
qualities and virtues of men, Confucius considers Jen as the greatest
and most desirable quality. Among other things, for Confucius, this term
represents humanity, human-heartedness, benevolence, etc. In other words, it
stands for the essence of being a good person.
The concept of goodness is vague. But,
Confucius offers examples of good behavior that would be characteristic of a
Gentleman. The examples include the following: 1) not harming others, 2) having
a sense of shame, 3) consistency between words and deeds, 4) justice and
righteousness, 5) not speaking ill of others, 6) modesty in behavior, and 7)
non-drinking.
Not Harming Others: In the chapter on “The Observance of Good Conduct,”
Confucius is said to have made the following statement to his disciples: “That
which you disfavor apply not to others (Analects, 12:2).” This is often
referred to as the Golden Rule, and the practice of this rule demonstrates the
concern for others. Although there is
no direct reference that links this statement to one of the desirable qualities
of a Gentleman, since Confucius’ Gentleman is one who constantly prepares
himself to be the embodiment of all good qualities, it is quite conceivable
that this would have been one of the recommended codes of conduct for a
Gentleman.
The basic requirement for good conduct
towards other people is not to inflict harm on others. Although what is
considered as “harm” is relative, everyone has a certain notion about “harm,”
and therefore, one should not do to others what one would not like to be done
unto oneself. The significance of this
statement is that it establishes a metric or a definite guideline for good
human behavior. Several other
philosophers and sages have expressed similar concepts. Valluvar dedicates an
entire chapter to “Not Inflicting Harm” (Chapter 32). In kural 316, Valluvar
conveys the same idea as Confucius. Valluvar states, “What one has realized as
causing pain to oneself should not be inflicted on others (kural - 316)”. In
another kural, Valluvar goes one step further than other philosophers and
states that the cardinal virtue is not to harm anyone, even by thought (kural
317). As seen before, when it comes to Sanron, Valluvar is very specific
and asks, “Of what use is the perfection of character if it does not do good
unto those who did evil (kural - 987)?” Thus, Valluvar’s Sanron has not
only the responsibility to avoid doing harm to those who did harm to him; he should
also do good deeds to those who did evil deeds to him. This goes beyond what
Confucius’ recommended code of conduct for a Gentleman. Not harming another
person in any manner under any circumstances is the underlying principle to be
followed by Confucius’ Gentleman as well as Valluvar’s Sanron.
Sense of Shame: As
seen in kural 983, Valluvar emphasizes a “sense of shame” as an essential
characteristic of Sanron. Confucius also maintains that a “sense of
shame” is important for a Gentleman. “A Gentleman is ashamed of uttering words
beyond his ability to act upon them (Analects, 14:29)”.
Consistency between words and deeds: The above statement regarding the sense of shame (Analects,
14:29) emphasizes the need for consistency between the words and deeds of a
Gentleman. Valluvar also makes an analogous statement in kural 819 when he
states that “The association with those whose words and deeds do not match is a
terrible thing even in one’s dream.” Both Confucius and Valluvar seem to agree
on the need for consistency between words and deeds; failing to have such
consistency is shameful behavior that should be avoided.
Justice and Righteousness: As seen from kural 115 and kural 118, Valluvar
requires that a Sanron is always on the side of justice and does what is
right irrespective of the consequences. The various references to Sanron in the
Kural show that a Sanron is not only on the side of justice, he always
follows the path of righteousness and is duty-bound to follow high moral and
ethical standards. The following passages from the Analects indicate
that Confucius also places great emphasis on justice as an essential quality
for a Gentleman:
·
A
Gentleman in administering any public affair under the sun is without personal
interest and without preconceived notions - righteousness is the basis for
decisions. (Analects, 4:10)
·
A
Gentleman pursues righteousness, a common man, personal gain. (Analects,
4:16)
·
A
gentleman’s intrinsics is righteousness; he acts with conduct, speaks with
humbleness, and completes with trustworthiness - that is indeed a Gentleman. (Analects,
15:18)
·
A
gentleman does not recommend a person merely because of that person’s
eloquence, nor disregard a person’s words merely because of that person’s
reputation (notoriety). (Analects, 15:23)
· A Gentleman values righteousness the highest
(Analects, 17:23)
Not speaking ill of others: In kural 984, Valluvar says, “Penance consists in the
goodness that kills not, and perfection in the goodness that tells not others’
faults.” According to Confucius, “The
Gentleman calls attention to the good points in others; he does not call
attention to their defects. The small man does the reverse of this (Analects,
12: 16).” Here again, the agreement between Valluvar and Confucius is obvious.
Modesty in Behavior: Valluvar is a great proponent of self-control and
modesty. He has reserved a whole chapter (Chapter 13) for self-control, where
he advocates control of one’s tongue (speech) so that one would not offend
others. Other kurals in that chapter deal with the control of one’s temper and
senses; this control is not out of weakness but out of the desire to portray a
modest behavior towards all. In kural
985, Valluvar mentions, “The strength of men who would achieve things lies in
their humility, and that is the armor with which men of perfect goodness (Sanron)
transform their enemies.” In a similar manner, Confucius assigns importance to
modesty in a Gentleman’s code of conduct, and it is reflected in the following
statement:
The Gentleman is dignified but never
haughty; common people are haughty, but never
dignified. (Analects,
13:26)
Drinking: In
the Chinese society of Confucius’ period as well as in the Tamil society of
Valluvar, consumption of alcoholic beverages was neither considered a sin nor
as an unacceptable behavior. However, excessive drinking was not condoned. In
fact, Confucius has told his disciples that they should use their discretion
with regard to the consumption of wine (Analects, 10:8b). Though he did
not make any comments about the consumption of liquor by a Gentleman, one could
expect that the same recommendation would apply equally to a Gentleman. As mentioned in a preceding section, Valluvar
expects that a Sanron would abstain from liquor altogether.
Conclusion
Valluvar and Confucius agree that all are
equal at birth. Saalbu and Jen seem to imply similar high
standards of virtues and the collection of all good qualities needed in an
ideal man of perfection. Valluvar’s Sanron possesses ‘saalbu’,
which includes love, a sense of Shame, philanthropic munificence, gracious
compassion, and truthfulness. Confucius’ Gentleman constantly works towards
achieving ‘Jen’, which includes humanity, human-heartedness, benevolence,
and all other good qualities.
Neither poverty nor prosperity seems to
distract a Sanron or a Gentleman from their pursuits. Humility, modesty,
justice, righteousness, not harming others, exhibiting a sense of shame,
consistency between words and deeds, and not speaking ill of others are similar
virtues practiced by a Sanron and a Gentleman.
However, there are differences between Valluvar’s
Sanron and Confucius’ Gentleman.
- Valluvar’s
Sanron is full of all the desired qualities (Saalbu). On the
other hand, Confucius’ Gentleman is one who constantly works towards the
desired quality of Jen.
- Confucius’
Gentleman is an ideal candidate for working in a king’s administration and
carrying out orders impartially, and he is faithful to the king. Valluvar’s Sanron does not seem to have
any specific role in the administration. He is generally respected by one
and all, and he can be in any walk of life.
- There
are some specific aspects of a Sanron in the Kural which do not
have parallel counterparts in the Analects. Similarly, there are
some specifics in the Analects about a Gentleman for which there
are no equivalent statements in the Kural.
In summary, Confucius and Valluvar may
disagree on specifics; but they agree on many aspects pertaining to the
essential qualities of a “perfect man.” Even though Confucius and Valluvar
lived in different time periods, in different parts of the world, and in
different cultures, there is a remarkable similarity in what they considered to
be the qualities of a “perfect man.”
