Valluvar on Truthfulness

Valluvar on Truthfulness

Dr. R. Prabhakaran

 

Introduction

Truth is difficult to define. Philosophers have struggled to come up with a clear definition of truth that covers its many aspects. Among the many definitions and theories regarding truth, the one given in Merriam-Webster’s dictionary is simple and straightforward. Merriam-Webster’s dictionary defines truth as the property of being in accord with fact or reality. In other words, a statement is said to be true if it is in accordance with fact or reality. 

 

Valluvar’s definition of truthfulness and almost truthfulness

Valluvar has a slightly different definition of truth. He states that truth is speech that is free from all evil. 

 

Speech that is in accordance with fact but not causing any harm whatsoever to anyone is truth.             (kural – 291)

 

Valluvar’s definition of truth seems to imply that truth is different from mere fact. According to him, truth is not merely a factual statement. It is more than that. As Dr. T. P. Menakshisundaran, a renowned Tamil scholar, points out, “Truth is not terminal exactitude. But it is the manifestation of the inner arul (compassion) in speech.” It is the intent behind what is said that makes it a truth.

 

            In the next kural, Valluvar states that even a false statement may be considered truth if it produces unmitigated good. How can that be? Consider the situation where a little girl wearing a new dress asks her father, “Dad, don’t I look very pretty in this dress?”. Even if the father does not think that the dress makes her look pretty, his response would be, “Yes. Honey, you really look very pretty in this dress.” The father’s statement is not consistent with the fact. But there is no harm done by the father’s statement that the girl looked pretty in that dress. In this case, the father’s intent is absolutely good. He wants to make his daughter happy. Although the father’s statement is technically a falsehood, it is almost like truth. 

 

Even a false statement is almost like truth if it can produce a benefit without the slightest blemish. (kural – 292)

 

Valluvar is consistent in his statements. He is really pragmatic in his approach to defining truth. To him, a statement is true if there is no intention to harm anyone. Statements that do not harm anyone and produce pure good can be considered almost like the truth. According to Merriam-Webster’s Dictionary, a lie is a false statement made with deliberate intent to deceive someone. So, when someone is lying, intentional deception is involved. In the example cited above, the father has no intention to deceive or hurt his daughter. Therefore, his statement is not a lie. That is why Valluvar says it is almost like truth. 

 

 

Being true to one’s own conscience

When someone makes a statement, others may not know the real intentions behind that statement. But his own conscience will certainly know his intentions. Therefore, he certainly knows whether the statement he made was true or almost true or simply a lie. According to Valluvar, if it is a deliberate lie, his own conscience will hurt him. Therefore, he advises that one should never tell a lie. However, if someone is true to his own conscience, he will be revered by all. 

 

Do not utter falsehood about whatever your conscience knows to be true. If you do, your own conscience will continue to hurt you.                                                            (kural – 293)

 

He who conducts himself true to his own conscience dwells in the hearts of all mankind.

(kural – 294)

Benefits of not uttering a lie

According to Valluvar, there are two ways of life. One is domestic life, where people live with their families. They try to make a living by working. They are expected to share their food and wealth with others who are less fortunate. Performing charitable acts is one of their most essential duties. The other way of life is that of ascetics. The ascetics spend their time doing penance and focus their attention on getting rid of their desires and attachments and seeking salvation from the chain of births and deaths. It is a rare individual who follows the domestic way of life and yet spends time on penance like the ascetics. Valluvar says one who is true to his own conscience and speaks the truth is superior to those who practice charity and penance together.

 

One who is truthful in thought and word is superior to those who practice penance and charity.             (kural – 295)

 

According to Valluvar, truthfulness is the supreme virtue. He says that being truthful is the most glorious virtue, and truthfulness yields all other virtues. Therefore, the only virtue one needs to practice is truthfulness. 

 

There is no greater glory than being truthful. Being truthful yields all the virtues without exertion. (kural – 296) 

 

Truth cleanses the mind

Valluvar makes another interesting observation. He says that water helps to clean our bodies. In the same manner, truthfulness helps to clean our minds. When someone follows truthfulness meticulously, then he must be true to himself. That means, if he were to be confronted for his actions, he must confess what he did and meet the consequences for his actions. Eventually, truthfulness will deter him from straying away from the path of virtue. Thus, constant and continuous practice of truthfulness acts as a detergent for the mind and purifies the mind. According to Valluvar, “Virtue is nothing but cultivating a mind without blemishes; everything else is an empty show (kural 34).” If truthfulness would cleanse the mind of all blemishes, there can be no other virtue better than that. Therefore, one who practices truthfulness need not be concerned with following other virtues. Over time, truthfulness will automatically lead him to all other virtues. This is precisely why the noblemen of perfection consider truthfulness as the only guiding light for them to follow. In fact, Valluvar says that truthfulness is a prerequisite quality for a nobleman of perfection. 

 

 

External purity is made possible by means of water. Truthfulness purifies the mind. (kural - 298)

 

If one speaks the truth and nothing but the truth, he need not seek other virtues. (kural - 297)

 

External lamps do not light the path of the noblemen. Only truthfulness illuminates their path.             (kural - 299)

 

Love, sense of shame, philanthropic munificence, gracious compassion, and truthfulness are

the five pillars upon which perfection of character rests.                                                                  (kural - 983)    

 

Valluvar’s assurance

Valluvar personally acknowledges that he has never seen anything more precious than truthfulness. In the entire Kural, this is one of the rare occasions where Valluvar speaks in the first person and gives an assurance to his readers that he is convinced that truthfulness is the most precious virtue. 

 

Of all things we have seen in our experience, there is nothing more precious than truth.    (kural – 300)                                                                                                                              

Conclusion

For a statement to be considered true, it must be factual, and at the same time, it should not cause any harm to anyone. Falsehood can be considered almost truth if it can produce a benefit without any blemish whatsoever. A lie is a statement made with the intent of deceiving someone. If someone utters a lie, then his own conscience knows that it is a lie, and his own conscience will continue to hurt him. According to Valluvar, truthfulness is the supreme virtue. Continuous and consistent practice of truthfulness cleanses one’s mind of all evil thoughts. According to Valluvar, virtue is nothing but cultivating a mind which is free of all blemishes. Since truthfulness is the mother of all virtues, men of perfection use that as their guiding light. Valluvar is convinced that truthfulness is the most precious of all virtues.

 

Bibliography

Aiyar, V.V. S. Thirukkural. Sri Ramakrishna Thapovanam, Tiruparaithurai, Tirucirapalli 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.

Kulandaiswami, V.C. The Immortal Kural, Second Edition, International Thirukkural Conference,

Columbia, Maryland: 2005.

______________, Souvenir, International Thirukkural Conference 2005. The Tamil Sangam of

Greater Washington: 2005.

Meenakshisundaran, T. P. Philosophy of Thiruvalluvar. Madurai Kamaraj University, Madurai:

1999.

Merriam-Webster, Incorporated. Merriam -Webster’s Collegiate Dictionary, 10^th Edition, 1996,

Merriam-Webster, Incorporated, Springfield, Massachusetts.

Nambi, Agamudai, K.C. Thirukkural (With English verses). K.C. Agamudai Nambi, Madurai, 2004.

Schweitzer, Albert. Indian Thought And Its Development, Third Printing. The Beacon Press,

Boston: 1960.

Rammohan, Alagappa, (Ed.). Thirukkural, The handbook of Tamil Culture and Heritage.

              International Tamil language Foundation, Chicago: 2000.

Tamil Lexicon, http://dsal.uchicago.edu/dictionaries/tamil-lex

தமிழண்ணல். . திருவள்ளுவர் அருளிய திருக. . மீனாட்சி புத்தக நிலையம், மயூரா வளாகம், மதுரை: 1999.

இரா. சாரங்கபாணி, திருக்குறள் உரைவேற்றுமை. அண்ணாமலைப் பல்கலைக் கழகம், அண்ணாமலைநகர்: 1989.

Appendix

அறன்வலியுறுத்தல்

மனத்துக்கண் மாசிலன் ஆதல் அனைத்து அறன்

ஆகுல நீர பிற.                                                            (குறள் – 34)

வாய்மை

வாய்மை எனப்படுவது யாதெனின் யாதொன்றும்

தீமை இலாத சொலல்.                                                (குறள் – 291)

பொய்மையும் வாய்மை யிடத்த புரைதீர்ந்த

நன்மை பயக்கும் எனின்.                                             (குறள் – 292)

தன்நெஞ் சறிவது பொய்யற்க பொய்த்தபின்

தன்நெஞ்சே தன்னைச் சுடும்.                                       (குறள் – 293)

உள்ளத்தாற் பொய்யா தொழுகின் உலகத்தார்

உள்ளத்து ளெல்லாம் உளன்.                                       (குறள் – 294)

மனத்தொடு வாய்மை மொழியின் தவத்தொடு

தானஞ்செய் வாரின் தலை.                                          (குறள் – 295)

பொய்யாமை அன்ன புகழில்லை எய்யாமை

எல்லா அறமுந் தரும்.                                                  (குறள் – 296)

பொய்யாமை பொய்யாமை ஆற்றின் அறம்பிற

செய்யாமை செய்யாமை நன்று.                                   (குறள் – 297)

புறள்தூய்மை நீரான் அமையும் அகந்தூய்மை

வாய்மையால் காணப் படும்.                                        (குறள் – 298)

எல்லா விளக்கும் விளக்கல்ல சான்றோர்க்குப்

பொய்யா விளக்கே விளக்கு.                                        (குறள் – 299)

யாமெய்யாக் கண்டவற்றுள் இல்லை எனைத்தொன்றும்

வாய்மையின் நல்ல பிற.                                              (குறள் – 300)

சான்றாண்மை

அன்புநாண் ஒப்புரவு கண்ணோட்டம் வாய்மையொடு

ஐந்துசால் ஊன்றிய தூண்.                                           (குறள் – 983)

Valluvar on Self-Control

Valluvar on Self-Control over the Senses, Speech, and Behavior

Dr. R. Prabhakaran

Introduction

Self-control is the ability to control one's emotions and desires and the expression of them in one's behavior. There are two aspects to self-control. One aspect of self-control is controlling one's desires through effectively controlling one's mind. The other aspect of self-control is to show restraint in one's behavior towards others. In both cases, self-control implies exercising control over the desires and actions through the mind. As Marcus Aurelius (121 AD – 180 AD), the Roman Emperor, mentions in his book, Meditations, "You have power over your mind - not outside events. Realize this, and you will find strength." In other words, the only tool at the disposal of human beings to control their desires, words, and deeds is their mind.

 

Valluvar emphasizes the importance of controlling one's desire for the gratification of the senses. Also, he warns against hurtful speech and the consequences of careless and vicious speech, including lies. He praises the virtue of self-control and the benefits of exercising self-control in words and actions.

Self-control over the senses

One of the major desires of mankind is the desire for the pleasures experienced by the five senses:  sight (vision), hearing (audition), taste (gustation), smell (olfaction), and touch (somatosensation). In order to live happily and enjoy life, it is necessary that all five sense organs function properly. However, overindulgence in the sense organs causes physical and psychological problems. For example, it is a well-known medical fact that in the case of most people, overeating leads to obesity, high cholesterol, and cardiovascular diseases. So also, overindulgence in sexual pleasures may cause damage to the tissues, nerves, and joints. Also, it is known to weaken the immunity system, cause muscular and nervous pain and promote infection and inflammation. The danger of reckless and unprotected sex is very well-known to everyone. In the case of youngsters, it has been observed that excessive TV watching, playing video games, and listening to music may lead to behavioral problems and affect their academic performance. It is an established fact that alcohol, cigarettes, and narcotics cause serious physical and psychological problems. So, moderation in the enjoyment through the use of sense organs should be the goal. In order to practice moderation, one should develop the ability to exercise self-control. Valluvar suggests that by exercising self-control through the mind, one should control one's desires for the gratification of the five senses. He says one should do this like the tortoise instinctively withdrawing its four legs and head when it senses danger.

 

Like a tortoise withdrawing its four legs and its head into its shell, those who

control their five senses in one life will be guarded in their next seven births.      (kural – 126)

 

The above kural echoes the following similar statement from Bhagavad Gita. “He who can withdraw his senses completely from the sense objects like a tortoise withdraws its limbs, his mastery is established.” (Bhagavad Gita, Chapter 2, Stanza 58)

 

            The mention of "seven births" in the above kural does not really mean exactly seven births. It simply means several future births. This is akin to someone saying, "I have a million questions in my mind." to imply that he has many questions about something. The above kural is based on Valluvar's belief that the actions in one birth will have consequences in future births (karma theory). The idea behind kural 126 is that the knowledge and experience gained by an individual from controlling the senses in one birth will be helpful to him in future births. It should be noted that Valluvar makes a similar statement regarding learning. He says that "The learning that a man acquires in one birth will be helpful to him in seven births to come (kural 398)."

Eastern religions assert that desires lead to attachments, and attachments result in several reincarnations (or, as Buddhists prefer to call them, several rebirths). In order to break the chain of births and deaths and to attain salvation (nirvana or eternal bliss), one is supposed to control all desires and eventually vanquish all desires and attachments. The following kural shows that Valluvar is in agreement with the idea that one should extricate oneself from all attachments in order to reach a stage of not being born again:

The final release (from births and deaths) comes to those who have severed

all attachments. Others will continue to experience more births and deaths. (kural – 349)

 

It is indeed very difficult to sever all attachments. It requires enormous willpower and practice. It appears that the idea behind kural 126 is that those who practice self-control over their senses in one birth will continue to improve upon their experience in the next several births and eventually extricate themselves from all attachments.

Exercising self-control in speech

The sense organ tongue is associated with serving two purposes. One function is to taste, and the other function is to speak. In kural 126, the tasting ability of the tongue was addressed. In the following kural, Valluvar discusses the need to control the tongue from the evils arising from speech.

 

Even if nothing else can be controlled, one must control one's tongue; if not,

speech from the uncontrolled tongue will lead to immense trouble.           (kural – 127)

 

Valluvar considers 1) hurtful and abusive language, 2) slander, 3) idle talk, and 4) lying as the four evils that pertain to the speech. A major motivating factor for using harsh and unkind words could be anger. Therefore, Valluvar warns that people should avoid getting angry at anyone. He says, "Only evil consequences arise out of anger. Therefore, forget about getting angry at anyone (kural – 303)." Envy and jealousy are the most likely causes for indulging in slanderous gossips. It may also be the basic flaw in a person's character that causes him to indulge in slander and or idle talk. Valluvar strongly condemns slander. He says, "It is better to die than to live by lying and slander; for such a death brings with it the fruits of righteousness (kural – 183)." He is equally critical of those who engage in idle talk. According to him," Those who engage in the idle talk are chaff among men (kural -196)." He warns against uttering a lie. In fact, he says, "Do not utter falsehood about what your conscience knows to be true; for later, your own conscious will continue to hurt you (kural – 293)." 

An angry word, a hurtful speech, a lie, or an insult uttered by a person offends others, and it remains in their minds for a long time. Valluvar says, "The injury caused by a burn heals, but not the scar that is caused by an offending word (kural – 129)." Valluvar considers all the four kinds of offensive speech as evil. He is of the opinion that since evil results in evil consequences, evil should be feared even more than the fire itself (kural 202). According to him, "Just one hurtful word and its resultant evil is enough to spoil all the intended good in one's speech (kural – 128)." In view of the disastrous consequences resulting from mean and malicious speech, Valluvar warns that it is essential that everyone should exercise self-control to guard against them.

Self-Control in the deeds

Valluvar condemns evil deeds as well as evil words. The source of all words (speech) and deeds is the mind. If the mind is pure, then it will be free from all evil thoughts. This is precisely why Valluvar says, "Virtue is nothing but cultivating a mind without blemishes; everything else is an empty show (kural 34." In order to eliminate the blemishes from the mind, it is necessary to exercise control over the mind. If one can exercise effective self-control and steer the mind away from evil thoughts, then there will be no evil words or deeds.

                                                 

Self-Control and Humility

According to Valluvar, in addition to practicing self-control over one's words and deeds, one should also proactively exercise self-control and practice humility. He says it is particularly more important for the rich to behave with humility. By virtue of being rich and being powerful, some are likely to look down upon others and behave arrogantly without a trace of humility. He says that humility is an added possession for the wealthy.

 

Humility is a precious quality in all people. But, it is a priceless possession

for the wealthy.                                                                                              (kural – 125)

 

The same idea was expressed by Saadi of Shiraz (1213 AD– 1291 AD), who was a prominent Persian poet and literary scholar during the 13th century. One of his aphorisms is as follows: The beloved of the Almighty are the rich who have the humility of the poor.

Benefits of self-control

Self-control helps an individual to curb his desires for sensual gratification. He who exercises self-control will also avoid offending others through his speech. Furthermore, self-control also helps an individual to restrain his anger and causing physical and mental harm to others. The persistent practice of self-control in one's words and deeds will help one to gain the respect of others. In fact, Valluvar says, "If one exercises self-control with knowledge and intent, one will gain the esteem of others (kural – 123)." One who consistently practices self-control will also learn to become humble. Valluvar admires a man who excels in self-control by saying, "The grandeur of a man who consistently exercises self-control is more imposing than a lofty mountain (kural – 124)." He adds, "Self-control places one among the gods; lack of it will lead to utter darkness (kural – 121)." A man of limited learning may be humble in the midst of well-learned people. Sometimes, some people who are known for their knowledge may not be very humble. If one is well-learned and still exercises self-control to control his anger, he will benefit from his own virtuous qualities. Valluvar personifies virtue as an anthropomorphic entity and says, "Virtue waits for the right time to help a man of knowledge, who exercises self-control and controls his anger. (kural – 130). "Dr. S. M. Diaz comments that the idea expressed by Valluvar in kural  130 is very similar to the statement, "The spirit of God is delighted to dwell in the hearts of the humble." made by Desiderius Erasmus Rotterdamus (1466 AD -1536 AD) (also known as Erasmus of   Rotterdam) who was a Dutch renaissance humanist, Catholic priest, teacher, and a theologian.

 

Conclusion

Exercising self-control in one's speech and deeds and acting with humility towards others is indeed a very laudable quality that results in many benefits. Because of this, Valluvar considers self-control a valuable treasure worth cherishing.

Guard your self-control as a precious treasure, for there is no greater

wealth in life than that.                                                                                  (kural – 122)

Bibliography

Aiyar, V.V. S. Thirukkural. Sri Ramakrishna Thapovanam, Tiruparaithurai, Tirucirapalli 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.

Hart, George L. and Heifetz, Hank. The Four Hundred Songs of War and Wisdom.  Columbia

University Press, New York: 1999, page 279

 Kulandaiswami, V.C. The Immortal Kural, Second Edition, International Thirukkural Conference,

Columbia, Maryland: 2005.

______________, Souvenir, International Thirukkural Conference 2005. The Tamil Sangam of

Greater Washington: 2005.

Meenakshisundaran, T. P. Philosophy of Thiruvalluvar. Madurai Kamaraj University, Madurai:

1999.

Nambi, Agamudai, K.C. Thirukkural (With English verses). K.C. Agamudai Nambi, Madurai, 2004.

Schweitzer, Albert. Indian Thought And Its Development, Third Printing. The Beacon Press,

Boston: 1960.

Rammohan, Alagappa, (Ed.). Thirukkural, The handbook of Tamil Culture and Heritage.

              International Tamil language Foundation, Chicago: 2000.

Tamil Lexicon, http://dsal.uchicago.edu/dictionaries/tamil-lex

Van de Ven, N., Zeelenberg, M., & Pieters, R. (2009). Leveling Up and Down: The Experiences of

Benign and Malicious Envy. Emotion, Vol. 9, No. 3, pages 419-429

Welsh, Mary. Overeating Self – Help: How to stop eating so Much; How to Conquer Your

Overeating  Disorder. Available from Amazon.com, 2013

தமிழண்ணல். . திருவள்ளுவர் அருளிய திருக. . மீனாட்சி புத்தக நிலையம், மயூரா வளாகம், மதுரை: 1999.

இரா. சாரங்கபாணி, திருக்குறள் உரைவேற்றுமை. அண்ணாமலைப் பல்கலைக் கழகம், அண்ணாமலைநகர்: 1989.

Appendix

அறன்வலியுறுத்தல்

மனத்துக்கண் மாசிலன் ஆதல் அனைத்து அறன்

ஆகுல நீர பிற.                                                            (குறள் – 34)

அடக்கமுடைமை

அடக்கம் அமரருள் உய்க்கும் அடங்காமை

ஆரிருள் உய்த்து விடும்.                                               (குறள் – 121)

காக்க பொருளா அடக்கத்தை ஆக்கம்

அதனின்ஊங்கு இல்லை உயிர்க்கு.                              (குறள் – 122)

செறிவறிந்து சீர்மை பயக்கும் அறிவறிந்து

ஆற்றின் அடங்கப் பெறின்.                                          (குறள் – 123)

நிலையின் திரியாது அடங்கியான் தோற்றம்

மலையினும் மாணப் பெரிது.                                        (குறள் – 124)

எல்லார்க்கும் நன்றாம் பணிதல் அவருள்ளும்

செல்வர்க்கே செல்வம் தகைத்து.                                  (குறள் – 125)

ஒருமையுள் ஆமைபோல் ஐந்துஅடக்கல் ஆற்றின்

எழுமையும் ஏமாப்பு உடைத்து.                                     (குறள் – 126)

யாகாவார் ஆயினும் நாகாக்க காவாக்கால்

சோகாப்பர் சொல்லிழுக்குப் பட்டு.                                (குறள் – 127)

ஒன்றானுந் தீச்சொல் பொருட்பயன் உண்டாயின்

நன்றாகா தாகி விடும்.                                                 (குறள் – 128)

தீயினாற் சுட்டபுண் உள்ளாறும் ஆறாதே

நாவினாற் சுட்ட வடு.                                                  (குறள் – 129)

கதங்காத்துக் கற்றடங்கல் ஆற்றுவான் செவ்வி

அறம்பார்க்கும் ஆற்றின் நுழைந்து.                               (குறள் – 130)

புறங்கூறாமை

புறங்கூறிப் பொய்த்துயிர் வாழ்தலின் சாதல்

அறம்கூறும் ஆக்கம் தரும்.                                           (குறள் – 183)

பயனில சொல்லாமை

பயனில் சொல் பராட்டு வானை மகன்எனல்

மக்கட் பதடி எனல்.                                                     (குறள் – 196)

தீவினையச்சம்

தீயவை தீய பயத்தலால் தீயவை

தீயினும் அஞ்சப் படும்.                                                (குறள் – 202)

வாய்மை

தன்னெஞ் சறிவது பொய்யற்க பொய்த்தபின்

தன்னெஞ்சே தன்னைச் சுடும்.                                      (குறள் – 293)

வெகுளாமை

மறத்தல் வெகுளியை யார்மாட்டும் தீய

பிறத்தல் அதனான் வரும்.                                            (குறள் – 303)

துறவு

பற்றற்ற கண்ணே பிறப்பறுக்கும் மற்று

நிலையாமை காணப் படும்.                                         (குறள் – 349)

கல்வி

ஒருமைக்கண் தான்கற்ற கல்வி ஒருவற்கு

எழுமையும் ஏமாப்பு உடைத்து.                                    (குறள் – 398)