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Monday, June 19, 2017

Valluvar’s Sanron and Confucius’ Gentleman



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.”




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Appendix

மக்கட்பேறு
ஈன்ற பொழுதின் பெரிதுவக்கும் தன்மகனைச்
சான்றோன் எனக்கேட்ட தாய்.                                                       (குறள் – 69)
           
அன்புடைமை         
அன்பிலார் எல்லாம் தமக்குரியர் அன்புடையார்
என்பும் உரியர் பிறர்க்கு.                                                                 (குறள் – 72)
அன்போடு இயைந்த வழக்கென்ப ஆருயிர்க்கு
என்போடு இயைந்த தொடர்பு.                                                      (குறள் – 73)

நடுவுநிலைமை
கேடும் பெருக்கமும் இல்லல்ல நெஞ்சத்துக்
கோடாமை சான்றோர்க்கு அணி.                                                 (குறள் – 115)
சமன்செய்து சீர்தூக்குங் கோல்போல் அமைந்தொருபால்
கோடாமை சான்றோர்க்கு அணி.                                                 (குறள் – 118)

பிறனில் விழையாமை
பிறன்மனை நோக்காத பேராண்மை சான்றோர்க்கு
அறனொன்றோ ஆன்ற வொழுக்கு.                                               (குறள் – 148)

பயனில சொல்லாமை
நயனில சொல்லினுஞ் சொல்லுக சான்றோர்
பயனில சொல்லாமை நன்று.                                                          (குறள் – 197)

ஒப்புரவறிதல்
தாளாற்றித் தந்த பொருளெல்லாம் தக்கார்க்கு
வேளாண்மை செய்தற் பொருட்டு.                                                 (குறள் – 212)

வாய்மை
புறத்தூய்மை நீரான் அமையும் அகந்தூய்மை
வாய்மையால் காணப் படும்.                                                          (குறள் – 298)
எல்லா விளக்கும் விளக்கல்ல சான்றோர்க்குப்
பொய்யா விளக்கே விளக்கு.                                                          (குறள் – 299)

இன்னாசெய்யாமை
இன்னாசெய் தாரை ஒறுத்தல் அவர்நாண
நன்னயம் செய்து விடல்.                                                                  (குறள் – 314)
இன்னா எனத்தான் உணர்ந்தவை துன்னாமை
வேண்டும் பிறன்கண் செயல்.                                                         (குறள் – 316)
எனைத்தானும் எஞ்ஞான்றும் யார்க்கும் மனத்தானாம்
மாணாசெய் யாமை தலை.                                                             (குறள் – 317)

சிற்றினஞ்சேராமை
மனநலம் நன்குடைய ராயினும் சான்றோர்க்கு
இனநலம் ஏமாப் புடைத்து.                                                                         (குறள் – 458)

வினைத்தூய்மை
பழிமலைந்து எய்திய ஆக்கத்தின் சான்றோர்
கழிநல் குரவே தலை.                                                                       (குறள் – 657)

தீ நட்பு
கனவினும் இன்னாது மன்னோ வினைவேறு
சொல்வேறு பட்டார் தொடர்பு.                                                      (குறள் – 819)
           
கள்ளுண்ணாமை
உண்ணற்க கள்ளை உணில்உண்க சான்றோரான்
எண்ணப் படவேண்டா தார்.                                                           (குறள் –  922)

பெருமை
பிறப்பொக்கும் எல்லா உயிர்க்கும் சிறப்பொவ்வா
செய்தொழில் வேற்றுமை யான்.                                                    (குறள் – 972)

சான்றாண்மை
கடன்என்ப நல்லவை எல்லாம் கடன்அறிந்து
சான்றாண்மை மேற்கொள் பவர்க்கு.                                            (குறள் –  981)
அன்புநாண் ஒப்புரவு கண்ணோட்டம் வாய்மையொடு
ஐந்துசால் ஊன்றிய தூண்.                                                             (குறள் - 983)
கொல்லா நலத்தது நோன்மை பிறர்தீமை
சொல்லா நலத்தது சால்பு.                                                                (குறள் –  984)
ஆற்றுவார் ஆற்றல் பணிதல் அதுசான்றோர்
மாற்றாரை மாற்றும் படை.                                                                         (குறள் –  985)
சால்பிற்குக் கட்டளை யாதெனின் தோல்வி
துலையல்லார் கண்ணும் கொளல்.                                                 (குறள் – 986)
இன்னாசெய் தார்க்கும் இனியவே செய்யாக்கால்
என்ன பயத்ததோ சால்பு.                                                                (குறள் – 987)
இன்மை ஒருவற்கு இளிவன்று சால்பென்னும்
திண்மைஉண் டாகப் பெறின்.                                                        (குறள் – 988)
ஊழி பெயரினும் தாம்பெயரார் சான்றாண்மைக்கு
ஆழி எனப்படு வார்.                                                                         (குறள் – 989)

நாணுடைமை
ஊனைக் குறித்த உயிரெல்லாம் நாண்என்னும்
நன்மை குறித்தது சால்பு.                                                                 (குறள் – 1013)
அணின்றோ நாணுடைமை சான்றோர்க்கு அஃதின்றேல்
பிணின்றோ பீடு நடை.                                                                (குறள் – 1014)




[1] This essay is based on the lecture delivered by the author at the International Thirukkural Conference held in July 2005 in the Washington DC area.
[2] In Tamil, the word “kural” means a two line verse (couplet). Valluvar’s book consists of 1330 kurals. We will use the term “the Kural” to refer to the book (Thirukkural) and the word “kural” (with a lower case k) to refer to the individual couplet. The Tamil version of all the kurals used in this essay is in the Appendix.


2 comments:

  1. சிறப்பான ஒப்பு நோக்கல். த. நீதிராஜன், முதன்மை ஆசிரியர், சவுத் விஷன் புக்ஸ். 9445318520

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    1. அன்பிற்குரிய நீதிராஜன் அவர்களுக்கு,
      உங்கள் பாராட்டுக்கு நன்றி. தொடர்ந்து மற்ற பதிவுகளையும் படியுங்கள். உங்கள் கருத்துகளைக் கூறுங்கள்.
      அன்புடன்,
      பிரபாகரன்

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