Agriculture during Koutilya’s Arthasasthra(BC 321-298)
Vidya include four varieties.Anwikshiki,Thrayi,Vartha and Dandaneethi.For disciples of Manu Anwikshiki being a branch of Thrayi there are only three types of vidya –Thrayi,Vartha nad Danda.For disciples of Brihaspathi there are only two vidya –Vartha and Dandaneethi.For them Thrayi is a protection for those who know the journey through life.For disciples of Sukra only Dandaneethi exists .Koutilya accepts four as vidya and they are for knowing dharma and artha.
Anywikshiki:-Samkhyam,yogam and Lokayatham.
Thrayi :-dharma and adharma and their knowledge.(The three veda saama,rk,yajus).The Atharva and Ithihasa and the vedanga also come under it.Thrayi is for all the four varna and four ashrama to protect swadharma.
Swadharma of Brahman:-learning,teaching,yajna,giving or daana,prathigraha.
That of Kshathriya:living with knowledge of weapons and instruments,protection of life.learning,yajna,daana
That of Vaisya:-learning,yajna,daana,krishi,goraksha,and vaanijya.
Of soodra:-Service jobs,vartha or message and news,sculpture and arts,kuseelavakarma (dance ,music)
Vartha:-artham and Anartham
Dandam:Nayam and apanayam .
Anwikshiki examines all these and their strength and weakness by logic and thus by enquiry decides which is best for the world.It keeps intellect not wavering in pain and pleasure and increaseefficiency in pragna,vaak,and karma .
What is Vaartha or Vaartika?
Vartha is krishi,goraksha and vanijya which means the dharma of vaisya and sudra overlap.It gives grains,cattle,gold,tax ,gifts etc and by that treasury is filled and king is able to carry out protection of his people.
After cholakarma(cutting of hairs .It is from choula the word Chola originated).all children learn lipi(writing)and Samkhyana(numbers).After upanayana children learn from qualified teachers Thrayi and Anwikshiki,from the various Adhyaksha they learn Vaartha,and from teachers of practical knowledge of law dandaneethi.After 16th year (Brahmacharya)do Godaana and take to grihastha life.
In the past when people were troubled by Matsyanyaya(large fish devouvouring small one)a law was made and VaivaswathaManu was made emperor and it was decided that all should give 1/6th of grain and 1/10 of other produce and gold to him.With that the king has to live and protect all people .Even the forest tribes(Aranayka)give 1/6th of their Uncha grain(which is not cultivated but gathered from forest wild grains) for protection.
Sons of the king have to live from gifts of gold he gets,or by making artificial gold or jewellery,or by trading with silver and gold or by taking the wealth coming in ships etc.He can take the job of a Kaaru,silpi,kuseelava or a vaidya or of a vagmi,pashanda etc and live by that .
Division of the day and night:-
Dividing day by shadow Into eight .The shadow length of three persons is Thripourushi.If it is one person long it is pourushi,and only 4 finger long it is chathurangula and no shadow is noon The same repeats in reverse order for noon to sunset.
In first 1/8th part or thripourushi do means of protection and hear about the expenditure and the gains.2nd 1/8th part of pourushi hear and look after the citizens matters.3rd 1/8th chathurangula is for bath and food.Also for swadhyaya.The 4th 1/8th take the gold obtained and employ various Adhyaksha in duties.5th 1/8th is again chathurangula and have discussions with the ministers in a sabha and get news from the intelligentia or gupthachara.6th 1/8th is for free plays or personal affairs or for manthra.7th 1/8th is for examining elephants,horses,chariots,and army .the 8th 1/8th is for discussion with commander in chief about defence or battles etc.Then sandhya come and do sandhyavandan.
The night is similarly divided by using a Nazhikavatta.
1st 1/8th part of night for talking with goodapurusha.2nd 1/8th for bath and eating and swadhyaya.3rd 1/8th for hearing instrumental and vocal music and 4th and 5th 1/8ths are for sleep.6th 1/8th to awaken with music and instruments and to think of sasthra and that days duties.7th 1/8th for seeing goodapurusha and manthralochana.8th 1/8th for swasthyayana with rithwiks ,Guru,Purohitha,doctors ,chief cook ,astrologer etc and to see the dhenu with its clf and a Rishabha andto circumambulate them and then go to the durbar.Thus the day to day activity is fixed systematically .
How does a king make a new janapada or a dwelling place of people?
By bringing people from neighbouring areas or by taking excess population from his own land ,king can recreate a new janapada where it existed once ,or where there is no janapada.The majority of people should be farmers there and of service section farmers and it should be minimum 100 and maximum 500 family strength (The anjoottuvar)and from 1-to 2 krosam in extant and with ample protection in the limits.At the limits of villages a river,mountain,forest,deep pits,great lakes,a special tree or stone are determined as limit.
In the middle of 10 village is a samgrahanam.
In center of 200 grama is a Kharvatikam.
In center of 400 villages is a Dronamukham.And in center of 800 Grama is the Sthaaneeyam or main capital and all these should be well connected .T the limits of janapada there should be forts with protection or Kaappu(kaaval)and which open tonearby villages.The intervals of these are protected by Vaagurika(those who make nets/fishing tribes)sabara,pulinda ,chandala or the vanavaasi as the case may be.
For Rithwik,purohitha ,Guru,Srothriya land is given as Brahmadeya without tax.Give lands for Adhyaksha,Samkhyayaka (accountants),Gopan(chief of 0 tharavad or 5 grama)Sthanikan(the chief of 1/4th of the country)aneekastha(trainer of elephant army)chikitsaka(doctor)Asawadamaka(the trainer of war horses)jamghakarikan(one who runs with messages urgently)etc land without right for sale or giving to others .They can use it for their uses but have no right of krayavikraya.
For taxpayers the lands are own for Ekapurushika time (till one persons death) and if the successor is ready to do agriculture and improve upon it ,it is again given to the same family .If a land that was not cultivated is made cultivable ,that person should not be evicted from the land.The lands left uncultivated can be taken and given to people who are ready to cultivate.Or they can give that for the servants of the village or Vaidehaka(traders)for cultivation .Those who do not do farming should give a tax for leaving land fruitless.King has to give grains as seeds,cattle,and gold as loan to help start a agricultural operation.And give the people chance to repay back without any trouble .In natural calamity without affecting treasury king should give the people relief.King has to protect the people as a father.
It is duty of king to make the city limits protections,forests of dravya,forests of elephants,grazing grounds for cattle,the trade routes for commerce,the transport by water and land,markets and sathra etc.He has to provide a lake or chira with either sahodaka(rainwater storage)or aharyodaka(water stored artificially by canals of irrigation ).The entire village gives land,way,wood,other instruments and service for such construction work.The fish,birds,plants in the lake belongs to king as representative of God.
In the country there should not be any sanyasin except a vanaprastha who has done all his grihastha and citizen duties.No sangha or group should exist except the entire gramasabha which is for the common good of entire village and act as a co-operative unit and as a guild .Except at prescribed times and period sof festivals people who have duties should not waste time in hobbies etc.Only if people are interested in agriculture the treasury ,granary,wealth ,grains and fruits and its essences will increase and people will be healthy and happy.
The lands which are not usable for agriculture can be converted into grazing grounds for cattle.The Brahmaranya(for veda and its learning) for Brahmins,and Somaranya(for having plants for somayaga)thapovana (for thapaswins),a mrigavana or Rajavihara for the king are the forests to be protected .At the limits of land a sarvaathithimrigavana (forests for all types of plants and animals and having great biodiversity)should be protected.
If there is a need a monoculture forest for each wood can be cultivated also.There should be officers to protect them.Hasthivanam need special protection and the one who kills an elephant is to be given death penalty .The elephant that dies naturally is property of king and its horn and nails belongs to king for trade or commerce.
The best elephants are seen in Kalinga,Anga,Chedi,Prachi,Karushakam.The intermediate types in Dasarnam,Aparantham,and the last (lowest grade)in Sourashtram and Panchanadam .
According to classification of Durga Kerala is having Anthardeepa,Nimlavarudha,Oudakadurga(or jaladurga)and with mountains and hills Parvathadurga.It also is a Vanadurga with lot of water ,Cheru(or dirt) which is described as Khanjanodakam,and sthambagahanam (with several trees growing).Being a nadidurga,jaladurga and parvathadurga it is a protected space for people and no one from exterior can enter it easily.The vanadurga status is protective for people of the forests.And it is a special hiding place for all and gives a space for hidden guerilla warfare .
Sthaneeyadurga is always in a place where tributaries of rivers meet with a deep watery source which will never dry up,a lake etc and it should be in circle,square etc with water flowing all around (as Valabhi)and easy to bring things for trade and commerce and for food in emergency .Both land and water routes should have approach to it.It should have three royal paths from east to west and three from north to south.
For each family aound dwelling place flowering gardens,fruit gardens,trees without fruits or flowers and fields of grains should be cultivated by them and the produce from them stored and shared.For each 10 families at least one well should be there for water supply.
Each durgam should store in the granary materials neded for several years like:-ghee,oil,grains,salts,alkaline things,medical plants ,dry meat,ground grains,dry fruits ,nuts,grass,wood ,metals,skins and leather,coal,fibres,stones,bamboo,valkalam as dress,the pith of trees,weapons,coverings,etc .Take the old ones for use and replace them with new ones so that there is always stock for an emergency.
Duties of a Samahartha:-
He is a supervisor of several departments of economical and financial importance and has to give information to his superior officer and he will give it in turn to the king.The samahartha has to look after the Karanneyam,sidham and sesham ,Aayam and Vyayam and Neevi of a number of departments like the Durgam,Rashtram,Khani,Sethu,vanam,vrajam,Aayasreeram,Aayamukham,vyayasareeram,kaalam.
Karaneeyam :- Includes how much is to be collected ,from which desam is that to be collected,Determining its paths of transport and trade ,the actual collection methods,the total of all such collected wealth and articles,and the details of that.
Sidham:- Includes things deposited by people and chieftains in the treasury,and that which is collected by king directly from them, expenditure therefrom in the place itself,that which was balance to be collected in the previous year,that which was given by king as taxfree by deed,and by word of king,.
Sesham:- the total loan amounts to be obtained,the amount after expenditure for maintainance of army ,that which was not given to king by help of the officials partiality,that which was not given by the principal or main kudi(villages),that which does not give returns ,that which has more expenditure and less gains .
Aayam:- That gain which repeats every day,that which repeats annually,and that which was under jurisprudence of previous Adhyaksha ,the fines ,increased tax in special circumstances,the sum given as relief for loss,that which was received from the enemy during wartime,that which came due to lack of heirs,treasures ,balance after a construction work,that which was not expended though allotted for a special cause,the gain after trade of things,amount obtained with sale of things which should not be sold,the amount which is obtained than the expected measures,the competitive unexpected increase in gain .
Vyayam:-daily expenditure,expenditure in a week,in a month,and annual expenditure.
Neevi:-From what was present earlier deduce both gain and loss and the balance is neevi.That is of two types .The expected and the actually gained/lost.
These are generally said .And of the departments in each of which he has to supervise these:-
1.Durgam.:- sulkam or amount of tax for products ,fine for frauds,the weightand measures,the tax collected by officers at the towns,by the superintends of lakshana(in a numismatic mine),mudradhyaksha (for getting sign or symbol of entry from king),suradhyaksha (the supervisor for alcoholic drinks),for oil,flowers,for suthra,for ghee,alkaline things,for gold,for a market and shop,for a prostitution institution,for gambling,for construction,for the groups of kaarusilpi guilds (Karu does gross work and silpi does subtle work )and devathadhyaksha ,and at the door of city from external people to enter it.
Rashtram:- Sitha(for ploughing)for tax on produce of lands,bali or voluntary deposits by honest men of th eking,tax for trade , by the supervisor of waterways and landways,ship tax and boat tax,for small and big towns,markets,for bounding a thief what the villagers give to king.
Khani :-Means mine.gold,silver,diamond,jewels,pearls,corals,conches,metals,salts,elements of earth,elements of water and rasa etc
Sethu”:- Pushpavadam (flower gardens) fruit gardens,gardens (Shandam )with no fruits,fields of grains and other vegetables,the gardens for roots
Vanam:- for gavaya and cattle,for animals ,for dravya,for elephants etc.
Vrajam:-the village with cattle,buffalo,goats,small type goats,camel,horse,mules,is a vrajam
Aayasareeram:- the land and sea and river routes for trade and commerce
Aayamukham:- the gains at ports like the value ,part reserved for king,the competitive gains,the salary,the fixed tax,the increased tax ,the fines
Vyayasareeram:- fo rdevapooja,pithrupooja,for giving alms,for swasthivachana,for expenditure of women and children in Antha:pura,in kitchen,for messengers,for the granary,for weapons,for market maintaianance ,for storage of the articles for trade,for expenditure on agriculture,for keeping a army ,for expenditure on cattle,and forest maintainance and grazing grounds etc.
Kaalam:- Rajavarsha or the number of years when a new king started the reign to assess the improvement or loss ,months,paksha,day,seasons and things available in each season,poorna and adhimasa .
Thus what the samahartha looks after is the entire economical condition of the area under his jurisdiction and it is a comprehensive function which our present collectors or ministers would find difficult to learn and control with efficiency.
Role of an Akshapatalaadhyaksa:- He has to make an akshapatala with subdivisions up and below and record all the accounts on such a graphical way and that is statistical work of high order which was maintained even in the time of Chanakya .Th eaccountant keeps all the accounts in writing and with statistics for the future use .What are the things he has to write in a nibandhapusthaka ( law book)? And how is it kept?There should be fixed place for each nibandhapusthaka.And ther should be fixed place for each adhyaksha and his accountants to sit and work .(Called Upasthaana ).They record:-
1.The number of Adhikarana where each dravya is seen and where it originated
2.The prachara (place where it is collected)in each adhikarana.
3.Sanjatha (the amount to be collected or expected from each)
4.In dravyaprayoga ,their growth,loss,expenditure ,origin,associations ,place,salary,adding of impurities by traders,and their pramana.
5.About jewels,diamonds and valuable things of trade their value,qualities of colour etc,weights and measures,value for each measure and the jewellery
6.About grama,kula,jathy,samghataha etc their dharma, vyavahara,charithra or history,samsthaana(how to preserve their place of antiquity),and their present status.
7.About royal servants their customs,duties,place of origin,and salary,their taxfree wealth if any,the rice given to them for daily food,
8.About king ,queen and their children:- Their jewellery,their lands,their special expenditures,the things to be given in special occasions,their expenditure for health matters,
9.For the friendly king:- The wealth as gift to be given by the treaty of friendship
10.In the case of enemy king when won over in war how much gift and wealth was decided to be given and how much was actually given etc.
It is from this the karaneeyam,sidham,sesham,aayam,vyayam,neevi,upasthanam (time of examination of each ),and place of collection,charithram and custom,and the past state and the present state are recorded into a book and kept.
For a professional year there are only 354 days and 12 days are holidays for royal servants.Each adhyaksha has several assistants of service class who are honest people.The official groups reach their respective Akshapatala in the month of Ashada.They come with the sealed grantha groups and the neevi (balance sheet) and remain in the place of account keeping without going out and keeping perfect silence and concentration.Hear the gain and loss and decide the tax to be collected and collect it then and there.If an adhyaksha fails in his duty he has to pay fine.Similarly for accountant also there is fine if he does not turn up when th eadhyaksha has fixed a date for inspection.The calculations of people ,of accountants and of adhyakaha are compared by the impartial Mahamathra Brahmanas and tell the king the details when all are present.The one who has done any fraud will be given a fine .
Economy of the nation:-
The growth of production (pracharasamridhi)of a nation depends on the charithranugraha(protection of past historical dharma and blessings therefrom),choranigraham( lack of thiefs),yukthaprathisheda(lack of corruption among the adhyaksha and officials),sasyasampathi(more produce from plants /agricultural products,Vanijyavridhi (increase in trade and commerce of such produce),lack of debts,the tax which was avoided due to certain circumstances being given back when a good time comes (voluntarily by people /or by force by king),the gifts from other kings and rich men and traders to kings .These increase the amount in the kings treasury.
Corruption,lack of honestyand truth among citizens.evading tax,extra loss by luxurious expenditure by people,lack of production and lack of industriousness leads to loss and treasury is weakened.If an official does corruption the people have freedom to tell that in public in their sabha and samithy so that fine can be taken from such officials.Before giving post of a responsible official or minister they have to undergo severe tests of honesty by people and the king .Not only of the knowledge of that particular field of activity but of honesty,dharma and of goal of common welfare.
The election was thus not just on majority votes on which corruption is possible in the present set up.A saasanam means a order that is written or recorded (lekhyartham)and for writing an order a person who is well qualified is selected.Vachika sasana is order by word and pathraka is by writing and among this patharaka alone deserves as a record .They are pragnaapana(vignaapana),Agna ,paridaana(or prasasthi with praise )parihara(when king or rich person give a land or wealth to temple/town/garma/or to some special kula/race etc )nisrushty(which gives representation through another person),pravrithikam(description of pravrithy or functions of divine,human types factually happened as a historical account),prathilekham(after studying the lekham writing a fit reply),sarvathragalekham(which is written by emperor or king for all to do protection for all written to all chieftains and Lords and subordinates )
Of the 10 types of pearls Chanakya describe 6 are from Kerala and west coast .(Kerala especially from malayaparvatha and its rivers) and one from Pataliputhra and one from Himalaya ,.They are Pandyakavataka,Tamraparnika,Kouleyam,Chourneyam,Mahendram,Pasikyam ,Haimavatham etc. The emeralds called Koutam and Maleyakam are from Kerala.
16 types of sandalwood are described of which three belong to Kaamaroopa(Assam)and the rest to Malayaparvatha (again Kerala /Karnataka).About Karpaasa he says the best are from Madhura,Konkana(Aparantha),Kalinga,Kasi,Vanga,Valsa or Kousambi,Mahishmathy the palace of Kunthala or Karnatakadesa.
Tuesday, November 17, 2009
Wednesday, November 11, 2009
Panchayathana,allied industries in vedic Agrroeconomy
Panchaayathana ,allied arts and crats in vedia India
The civilization of forts,fortresses,walled towns,cities with many gates,are refered to in
veda.This cannot exist without different occupations ,trade and commerce ,skilled
crafts,planning etc.The settlementsin riverbanks,and when they overflow in the interior
parts was the rule.The residence shifted according to seasons so that there was not much
loss of life or biodiversity.Securing fresh fields and pastures and expeditions to get new
settlements was known.Majority lived in villages.A few walled cities were present.These
were for defence,,for storage etc.The existence of wellplanned cities as described in the
veda has been proved by Mohenjodaro and Harappa and other IVC sites.
“We offer praises to Rudra in order that all beings in the village be wellnourished and
excempt from disease(R 1.16.9.1).Resplendent Agni,Thou art the protector of people in
villages.(R 1.9.1.10) are seen showing the existence of villges and concern for the
nourishment ,health and protection and well being of its inhabitants.
“Indra overturned 1000 stone-built cities”(R 4.3.9.20).Indra ,you are the blaster of
fortresses(R 386.38).Indra demolished the ancient cities of Ashna(R 2
.2.9.5).Invincible,destroying the phallus worshippers he won by his prowess whatever
wealth was amassed in the city with 100 gates(R 10.8.9.3).Thou hast destroyed the
impregnable cities of the Dasyu Shambara(R 6.3.8.4). These passages show existence of
cities.
The king was chosen by people.Because Rgveda mentions “Like people choosing their
king”(R 10.10.12.18)Proceed like a king attended by his followers on his elephant(R
4.1.4.1).In a good Government of whose realms ,the opulent and the victorious
Ikshwakus prospers,so that the five orders of people are happy as if they were in heaven
(R 10.4.18.4).This shows a good governing system under which the panchajana were
happy.May he bestow upon us a three-storeyed dwelling and fertility(R 7.6.12.2) shows
the buildings were big and could contain big families.
Ships and voyages:-The sea was used for ordinary travel,transport,for trade and for
warfare and the Vedic people were good navigators who knew the course and time of
monsoon winds and the sea routes.Wealthy traders who traveled far and wide and
exchanged goods earning wealth for the nation were existing.Boats for rivers and sea
were different.Many-oared ships,cargo ships,and for sea fights were described.For a
people to develop maritime trade and expertise in sea travel and sea battles considerable
knowledge of several technical sciences is essential.The ship wrecks and losses in
business and the risk taken even in face of it shows their courage ,expertise and spirit of
entrepreneurship.
Men pass to several quarters of earth in a ship(R 10.4.14.7).Carry us like ship in a sea(R
1.15.4.8)
As merchants covetous of gain crowd the oceans in vessels on a voyage((R 1.10.6.2).May
we destroy enemy as waves wreck a ship in the sea(Y 135.9).We will get into a hundred
oared ship which is beautiful to behold and which has no leaks(Y 387.7).Varuna,knows
the course of the ships(R 1.6.2.4).This exploit you achieved ,Aswins,in the ocean,where
there is nothing to give support,nothing to rest upon,nothing to cling to,that you
brought Bhujyu ,sailing in a 100 oared ship,to his father’s house.(R 1.17.1.5).
Thugra was a friend of Aswins.Enemies residing in a different island had a trouble.So
Thugra’s son Bhujyu was sent with an army on board ship.The vessel floundered in a
gail.Bhujyu called out Aswins.They brought him and his troop back home.
Carry us like a boat in the river(R 1.15.6.1).Like a boat that take passengers across a
stream.(R 1.19.5.2).As a crowded boat goes quivering through the water(R 5.3.2).There
are many more passages in the rgveda about sea travel and the way of the searoutes
known to the winds,whales and migratory birds etc.
The weaver:-
Weaving carpets,fabrics for garments were of excellent quality.Wool from sheep was
used.Pure herds were reared for maintaining good supply of good quality wool.Since
stitched garments are mentioned use of needle was known.The best carpets were
soft.Embroidering was done for beauty.Coarse fabrics were used for blankets,for
garments of daily use and for the poor.Both cotton and woolen clothes were used
depending on region and and the climate /seasons.The pure breeding habits for getting
good wool is very important in animal husbandry.The occupation had reached a very
high excellance from this evidence.
I seat you on a seat as soft as a woolen carpet(Y 11.8).Kusha grass set soft as a woolen
carpet(Y 387.83).Lord of pure he-goat and she-goat ,weaver of clothes of wool of
sheep(R 10.2.10.6).Interweaving in concert like two famous female weavers,the extended
threads to complete the web.(R 2.1.3.6).
A contest(competition)arraged the weavers for excellance.
Bring us handsome garments,bring us cows,easily milked(R 9.6.1.50).I understand
not,the threads of the warp,the threads of the woof,nor that cloth which they weave.(R
7.1.9.2) being a response to the mystery of life ,as it unfolds like a pattern in a loom .The
riks are its warp threads,the yajus its woof(Ath 487.6).Cares consume me as a rat gnaws a
weaver threads (R 1.15.12.8).
Entire creation is compared to weaving.”These,our progenitors,who have preceded us
,weave it,weaving forwards,weaving backwards,they worship Parajapathy when the
world is woven.(R 10.11.2.1).You,Indra,have cut the angles of the sacrificial post with a
needle.He has slain a lion by a goat.(R 7.2.1.17).
Purified with a woolen filter(R 8.1.2.2).This refers to sieving.In sacrifices the sieve is a
skin of ox .
The carpenter and the wheel:-
Fashioning and construction of wagons,carts,chariots,and toys with wheels,etc are
known.The gifts include carts and chariots.Road transport was for war and trade as well
as for pleasure trips and for festivals in temples.Fashioning of wheels ,fitting of
tyres,construction of different sizes and shapes ,ornamental wheels and pillars with
wheels and stony frame for axles were known.
Shipbuilding had achieved great standards .Deftness and skill of carpenter is praised in
many hymns.(Ref.R 6.4.4.23-24; 8.9.5.23; 1.11.4.4; 3.1.2.1; 3.3.9.1;1.21.2.2.9;5.2.55.6.7;
1.7.4.9;1.7.5.6;1.22.8.13; 3.5.1.19.20;1.17.3.2;3.2.3.5 from Rgveda alone refers the
carpenter.Y 135.5;117.8;175.3 are from Yajurveda)
The war chariots were very strong and fast moving on rough terrains and bearing heavy
loads of weapons,armour,attendants,etc.The skillful charioteer drove horses,wherever he
willed,horses raising dust with hoofs,with loud neighs,retreating not from the charge,but
trampling with forefoot upon enemies and trained specially for warfare.The quiver
,parent of the many arrows as parent of many sons,clang at the back of warrior,prolific of
shafts (R6.14.5.6.7).The plough and other wooden articles of domestic use and
housebuilding and temple building etc were also the carpenters pursuits.
Tanner and leather worker:-
Was an important craftsman.Scavenging of dead animals and killed animals was done by
them.Hides and skins were used for various
purposes.(apparel,cuirasses,aprons,waterskins as floats,leather bottles,holders for
fluids,,for transport of water in caravens,shoes ,arm protectors,wards for archers
,thongs,reins,straps,harness,saddles,floor spreads,drums,etc.)Tanning was of high
order.Leather was as soft as silk.Special treatment against damage by water spirits and
fluids was done.Bellows used by blacksmiths,goldsmiths and musicians were made by
tanner/leather worker.Rgveda 8.1.5.38(cuirasses)and R 8.1.1.17(cowhide)and R 7.5.19.2
mentions such uses.Bellows(R 10.6.4.2)leather bottle in house of spirit vendor(R
1.24.12.10)sandals(Y 238.5)use in chariot(R 6.4.4.26)cattle trough and strap(R
10.9.2.5)wardrum(R 6.4.4.29-30)rein ,saddle,bridle(R 5.5.5.2)armguard for protection
from bowstring(R 6.14.14)soma in cowhide(R 1.6.59) are some examples.If this was a
very important activity ,why were the tanner/leather worker placed outside the city and
considered untouchable and polluted?
1.The sense of cleanliness and aesthetics of the townplanners
2.The city should be free of bad odour and aesthetically nice to see and with remains of
animal carcasses strewn in the middle of the city/village is not a good sight .
3.The dead ,whether animal or man is belonging to ancestral or pithru world and the
remains have to be segregated from the living world immeaditely and disposed of away
from the dwelling place and away from women and children
4.The eating of flesh and killing of animals was not considered a good practice and those
who did such activities were segregated.
Metal workers:-
Gold was precious(R1.14.4.2)Decoration with ornaments was done(R1.11.7.4)Jewels and
stones marked wealth(Y230.1).Golden earrings and necklaces
mentioned(R1.18.2.14)Warriors wore lances and golden necklaces(R 8.3.8.11)and golden
armour(R 4.5.8.2)Bridegroom adorned with jeweled gold(Y383.11)and soma in golden
ladle(Y392.25)steeds with golden trappings(R 1.18.6.4) gift of 100 gold pieces and 100
gold necklaces(Ath.79.1.7.8)gold coins,fabricated gold,silver and leaden articles(Y
257.4)iron,silver,gold(Y 25.4)Lead curing the diseases caused by wind or vaayu
(Ath.16.3)sharpening intellect like the edge of an iron sword(R 6.4.4.10)sharp razor in
the hands of a barber(R 8.1.4.16)The bright edged hatchet ready foe work(R
1.18.1.7)Pointed iron shares cleaving soil and pushing ploughed soil on both sides of
furrow(Ath 88.1.7) shows the craftsmanship of metal workers as well as the lifestyle of
people .
Traders:-
There were small scale and large scale traders.Take not advantage of us like a dealer
,says Rgveda(R 1.7.3.3).May both buying and selling be advantageous to us(Ath
8.6.4).We seek money by investing money.May the wealth so made by trade grow ever
more(Ath 86.5).As merchants covetous of gain crowd the ocean in vessels in a voyage (R
1.10.6.2). This shows the trade ,commerce and even the reason why trade was looked
down upon than the agricultural pursuits .
The physician :-
Atharvan,Dhadhyach,Aswins were noted physicians and surgeons of
fame.Blindness,leprosy ,jaundice,disfigurements,fractures,illness of old age,baldness
,infertility ,surgical art,transplant,etc are mentioned(R1.17.2.24;1.17.2.7;1.17.2.18;)The
Haridroga(jaundice)and Hridroga(heart disease)are said to be cured by sun (R
1.9.7.11)and this is done even now by modern medicine.The story of Chyavana getting
back his youth and virility(R1.17.1.10)is famous and the medicine in his name is vit C
from myrabylon.Different organs of body are described (Y 304-312)including viscera
and the cuttingof organs showing awareness of human anatomy and treatment of diseases
of these organs.Cough,lung probl;ems,chest affections and fever that recur in three
days,once in two days,continuous on all days,(different types of malaria)fever of hot
days,of rainy seasons,dewy season are described.(Ath 164)Premature birth,miscarriage
,foetus with no malformation(Ath 439)libertine impotent preparations(Ath 311)againt
goiter(Ath 198)jaundice(22)leprosy and skin disease(Ath 124)Tuberculosis of many
kinds(Ath 168)baldness(Ath 309-310) are mentioned.Physician is considered the father
of the patient since he gives a second life.(Ath 44.1).A host of herbal remedies were
known and grown.
Potter:-
Potter’s wheel,potters ware with a club(R 1.8.1.16)a mallet smashing earthen pots(R
7.6.15.21)crooked pitchers(R 9.7.3.13)show the potter as an important artisan.
Barber:- As a barber cuts off the hair (R 1.14.8.4)and as he sharpens his instrument(R
8.1.4.16) are mentioned.A long list ofclasses according to profession is given in
Anuvaaka 396 of yajurveda .It is the official list of professionals and not caste
distinction.Brahmana,Raaajanya,Vaisya,Soodra,Kallar(which is still existent in Tamil
country and their gene is studied and found as 60000-70000 years
old),napumsaka,narthaka,nattuva,adulterer,people to beat
drums,vainika,gambler,jaara,kanyaka,lover,nasthika,courtesan,clown,bald ,hairy or
Romasa(This name is given to one of the astronomical sidhantha of Varahamihira’s
panchasidhanthika and from the name modern historians think it is astronomy of
Rome.But the name in Yajurveda suggests an Indian origin)the graamamukhya,the
kanakka or mathematician,the musician,one who plays the
conch,goldsmith,engravers,potter,chariotmaker,carpenter,bowstring
maker,hunter,fishermen,dog
keeper,tanner,trader,ironsmelter,watchmen,ploughmen,elephant
keeper,shepherd,butchers,ropemakers,authors,investigators,physician,stargazer,war
mongers,women making scented oils,barren females ,twins (supposed to have healing
powers),rogues with no job,and a host of others are mentioned.
Rgveda mentions a puppet show arranged on a slender stage(R 4.3.11.33)and sharpers
and gamesters who cheated in play of dice(R 4.6.13.8)a harlot going to accustomed place
(R 10.3.5.5)a libertine who caress a woman(R 4.3.11.16).These show a very complex an
da very sophisticated society ,a mixture of different types of professional skills,and good
and bad habits among people but always respecting the good and slighting the bad
habits,and it resembles our modern society .both sinner and saint are listed here.Noble
and mean,wealthy and poor,rogue and simpleton,expert artisans and producers and
consumers who needed their produce –a well balanced economy.
The civilization of forts,fortresses,walled towns,cities with many gates,are refered to in
veda.This cannot exist without different occupations ,trade and commerce ,skilled
crafts,planning etc.The settlementsin riverbanks,and when they overflow in the interior
parts was the rule.The residence shifted according to seasons so that there was not much
loss of life or biodiversity.Securing fresh fields and pastures and expeditions to get new
settlements was known.Majority lived in villages.A few walled cities were present.These
were for defence,,for storage etc.The existence of wellplanned cities as described in the
veda has been proved by Mohenjodaro and Harappa and other IVC sites.
“We offer praises to Rudra in order that all beings in the village be wellnourished and
excempt from disease(R 1.16.9.1).Resplendent Agni,Thou art the protector of people in
villages.(R 1.9.1.10) are seen showing the existence of villges and concern for the
nourishment ,health and protection and well being of its inhabitants.
“Indra overturned 1000 stone-built cities”(R 4.3.9.20).Indra ,you are the blaster of
fortresses(R 386.38).Indra demolished the ancient cities of Ashna(R 2
.2.9.5).Invincible,destroying the phallus worshippers he won by his prowess whatever
wealth was amassed in the city with 100 gates(R 10.8.9.3).Thou hast destroyed the
impregnable cities of the Dasyu Shambara(R 6.3.8.4). These passages show existence of
cities.
The king was chosen by people.Because Rgveda mentions “Like people choosing their
king”(R 10.10.12.18)Proceed like a king attended by his followers on his elephant(R
4.1.4.1).In a good Government of whose realms ,the opulent and the victorious
Ikshwakus prospers,so that the five orders of people are happy as if they were in heaven
(R 10.4.18.4).This shows a good governing system under which the panchajana were
happy.May he bestow upon us a three-storeyed dwelling and fertility(R 7.6.12.2) shows
the buildings were big and could contain big families.
Ships and voyages:-The sea was used for ordinary travel,transport,for trade and for
warfare and the Vedic people were good navigators who knew the course and time of
monsoon winds and the sea routes.Wealthy traders who traveled far and wide and
exchanged goods earning wealth for the nation were existing.Boats for rivers and sea
were different.Many-oared ships,cargo ships,and for sea fights were described.For a
people to develop maritime trade and expertise in sea travel and sea battles considerable
knowledge of several technical sciences is essential.The ship wrecks and losses in
business and the risk taken even in face of it shows their courage ,expertise and spirit of
entrepreneurship.
Men pass to several quarters of earth in a ship(R 10.4.14.7).Carry us like ship in a sea(R
1.15.4.8)
As merchants covetous of gain crowd the oceans in vessels on a voyage((R 1.10.6.2).May
we destroy enemy as waves wreck a ship in the sea(Y 135.9).We will get into a hundred
oared ship which is beautiful to behold and which has no leaks(Y 387.7).Varuna,knows
the course of the ships(R 1.6.2.4).This exploit you achieved ,Aswins,in the ocean,where
there is nothing to give support,nothing to rest upon,nothing to cling to,that you
brought Bhujyu ,sailing in a 100 oared ship,to his father’s house.(R 1.17.1.5).
Thugra was a friend of Aswins.Enemies residing in a different island had a trouble.So
Thugra’s son Bhujyu was sent with an army on board ship.The vessel floundered in a
gail.Bhujyu called out Aswins.They brought him and his troop back home.
Carry us like a boat in the river(R 1.15.6.1).Like a boat that take passengers across a
stream.(R 1.19.5.2).As a crowded boat goes quivering through the water(R 5.3.2).There
are many more passages in the rgveda about sea travel and the way of the searoutes
known to the winds,whales and migratory birds etc.
The weaver:-
Weaving carpets,fabrics for garments were of excellent quality.Wool from sheep was
used.Pure herds were reared for maintaining good supply of good quality wool.Since
stitched garments are mentioned use of needle was known.The best carpets were
soft.Embroidering was done for beauty.Coarse fabrics were used for blankets,for
garments of daily use and for the poor.Both cotton and woolen clothes were used
depending on region and and the climate /seasons.The pure breeding habits for getting
good wool is very important in animal husbandry.The occupation had reached a very
high excellance from this evidence.
I seat you on a seat as soft as a woolen carpet(Y 11.8).Kusha grass set soft as a woolen
carpet(Y 387.83).Lord of pure he-goat and she-goat ,weaver of clothes of wool of
sheep(R 10.2.10.6).Interweaving in concert like two famous female weavers,the extended
threads to complete the web.(R 2.1.3.6).
A contest(competition)arraged the weavers for excellance.
Bring us handsome garments,bring us cows,easily milked(R 9.6.1.50).I understand
not,the threads of the warp,the threads of the woof,nor that cloth which they weave.(R
7.1.9.2) being a response to the mystery of life ,as it unfolds like a pattern in a loom .The
riks are its warp threads,the yajus its woof(Ath 487.6).Cares consume me as a rat gnaws a
weaver threads (R 1.15.12.8).
Entire creation is compared to weaving.”These,our progenitors,who have preceded us
,weave it,weaving forwards,weaving backwards,they worship Parajapathy when the
world is woven.(R 10.11.2.1).You,Indra,have cut the angles of the sacrificial post with a
needle.He has slain a lion by a goat.(R 7.2.1.17).
Purified with a woolen filter(R 8.1.2.2).This refers to sieving.In sacrifices the sieve is a
skin of ox .
The carpenter and the wheel:-
Fashioning and construction of wagons,carts,chariots,and toys with wheels,etc are
known.The gifts include carts and chariots.Road transport was for war and trade as well
as for pleasure trips and for festivals in temples.Fashioning of wheels ,fitting of
tyres,construction of different sizes and shapes ,ornamental wheels and pillars with
wheels and stony frame for axles were known.
Shipbuilding had achieved great standards .Deftness and skill of carpenter is praised in
many hymns.(Ref.R 6.4.4.23-24; 8.9.5.23; 1.11.4.4; 3.1.2.1; 3.3.9.1;1.21.2.2.9;5.2.55.6.7;
1.7.4.9;1.7.5.6;1.22.8.13; 3.5.1.19.20;1.17.3.2;3.2.3.5 from Rgveda alone refers the
carpenter.Y 135.5;117.8;175.3 are from Yajurveda)
The war chariots were very strong and fast moving on rough terrains and bearing heavy
loads of weapons,armour,attendants,etc.The skillful charioteer drove horses,wherever he
willed,horses raising dust with hoofs,with loud neighs,retreating not from the charge,but
trampling with forefoot upon enemies and trained specially for warfare.The quiver
,parent of the many arrows as parent of many sons,clang at the back of warrior,prolific of
shafts (R6.14.5.6.7).The plough and other wooden articles of domestic use and
housebuilding and temple building etc were also the carpenters pursuits.
Tanner and leather worker:-
Was an important craftsman.Scavenging of dead animals and killed animals was done by
them.Hides and skins were used for various
purposes.(apparel,cuirasses,aprons,waterskins as floats,leather bottles,holders for
fluids,,for transport of water in caravens,shoes ,arm protectors,wards for archers
,thongs,reins,straps,harness,saddles,floor spreads,drums,etc.)Tanning was of high
order.Leather was as soft as silk.Special treatment against damage by water spirits and
fluids was done.Bellows used by blacksmiths,goldsmiths and musicians were made by
tanner/leather worker.Rgveda 8.1.5.38(cuirasses)and R 8.1.1.17(cowhide)and R 7.5.19.2
mentions such uses.Bellows(R 10.6.4.2)leather bottle in house of spirit vendor(R
1.24.12.10)sandals(Y 238.5)use in chariot(R 6.4.4.26)cattle trough and strap(R
10.9.2.5)wardrum(R 6.4.4.29-30)rein ,saddle,bridle(R 5.5.5.2)armguard for protection
from bowstring(R 6.14.14)soma in cowhide(R 1.6.59) are some examples.If this was a
very important activity ,why were the tanner/leather worker placed outside the city and
considered untouchable and polluted?
1.The sense of cleanliness and aesthetics of the townplanners
2.The city should be free of bad odour and aesthetically nice to see and with remains of
animal carcasses strewn in the middle of the city/village is not a good sight .
3.The dead ,whether animal or man is belonging to ancestral or pithru world and the
remains have to be segregated from the living world immeaditely and disposed of away
from the dwelling place and away from women and children
4.The eating of flesh and killing of animals was not considered a good practice and those
who did such activities were segregated.
Metal workers:-
Gold was precious(R1.14.4.2)Decoration with ornaments was done(R1.11.7.4)Jewels and
stones marked wealth(Y230.1).Golden earrings and necklaces
mentioned(R1.18.2.14)Warriors wore lances and golden necklaces(R 8.3.8.11)and golden
armour(R 4.5.8.2)Bridegroom adorned with jeweled gold(Y383.11)and soma in golden
ladle(Y392.25)steeds with golden trappings(R 1.18.6.4) gift of 100 gold pieces and 100
gold necklaces(Ath.79.1.7.8)gold coins,fabricated gold,silver and leaden articles(Y
257.4)iron,silver,gold(Y 25.4)Lead curing the diseases caused by wind or vaayu
(Ath.16.3)sharpening intellect like the edge of an iron sword(R 6.4.4.10)sharp razor in
the hands of a barber(R 8.1.4.16)The bright edged hatchet ready foe work(R
1.18.1.7)Pointed iron shares cleaving soil and pushing ploughed soil on both sides of
furrow(Ath 88.1.7) shows the craftsmanship of metal workers as well as the lifestyle of
people .
Traders:-
There were small scale and large scale traders.Take not advantage of us like a dealer
,says Rgveda(R 1.7.3.3).May both buying and selling be advantageous to us(Ath
8.6.4).We seek money by investing money.May the wealth so made by trade grow ever
more(Ath 86.5).As merchants covetous of gain crowd the ocean in vessels in a voyage (R
1.10.6.2). This shows the trade ,commerce and even the reason why trade was looked
down upon than the agricultural pursuits .
The physician :-
Atharvan,Dhadhyach,Aswins were noted physicians and surgeons of
fame.Blindness,leprosy ,jaundice,disfigurements,fractures,illness of old age,baldness
,infertility ,surgical art,transplant,etc are mentioned(R1.17.2.24;1.17.2.7;1.17.2.18;)The
Haridroga(jaundice)and Hridroga(heart disease)are said to be cured by sun (R
1.9.7.11)and this is done even now by modern medicine.The story of Chyavana getting
back his youth and virility(R1.17.1.10)is famous and the medicine in his name is vit C
from myrabylon.Different organs of body are described (Y 304-312)including viscera
and the cuttingof organs showing awareness of human anatomy and treatment of diseases
of these organs.Cough,lung probl;ems,chest affections and fever that recur in three
days,once in two days,continuous on all days,(different types of malaria)fever of hot
days,of rainy seasons,dewy season are described.(Ath 164)Premature birth,miscarriage
,foetus with no malformation(Ath 439)libertine impotent preparations(Ath 311)againt
goiter(Ath 198)jaundice(22)leprosy and skin disease(Ath 124)Tuberculosis of many
kinds(Ath 168)baldness(Ath 309-310) are mentioned.Physician is considered the father
of the patient since he gives a second life.(Ath 44.1).A host of herbal remedies were
known and grown.
Potter:-
Potter’s wheel,potters ware with a club(R 1.8.1.16)a mallet smashing earthen pots(R
7.6.15.21)crooked pitchers(R 9.7.3.13)show the potter as an important artisan.
Barber:- As a barber cuts off the hair (R 1.14.8.4)and as he sharpens his instrument(R
8.1.4.16) are mentioned.A long list ofclasses according to profession is given in
Anuvaaka 396 of yajurveda .It is the official list of professionals and not caste
distinction.Brahmana,Raaajanya,Vaisya,Soodra,Kallar(which is still existent in Tamil
country and their gene is studied and found as 60000-70000 years
old),napumsaka,narthaka,nattuva,adulterer,people to beat
drums,vainika,gambler,jaara,kanyaka,lover,nasthika,courtesan,clown,bald ,hairy or
Romasa(This name is given to one of the astronomical sidhantha of Varahamihira’s
panchasidhanthika and from the name modern historians think it is astronomy of
Rome.But the name in Yajurveda suggests an Indian origin)the graamamukhya,the
kanakka or mathematician,the musician,one who plays the
conch,goldsmith,engravers,potter,chariotmaker,carpenter,bowstring
maker,hunter,fishermen,dog
keeper,tanner,trader,ironsmelter,watchmen,ploughmen,elephant
keeper,shepherd,butchers,ropemakers,authors,investigators,physician,stargazer,war
mongers,women making scented oils,barren females ,twins (supposed to have healing
powers),rogues with no job,and a host of others are mentioned.
Rgveda mentions a puppet show arranged on a slender stage(R 4.3.11.33)and sharpers
and gamesters who cheated in play of dice(R 4.6.13.8)a harlot going to accustomed place
(R 10.3.5.5)a libertine who caress a woman(R 4.3.11.16).These show a very complex an
da very sophisticated society ,a mixture of different types of professional skills,and good
and bad habits among people but always respecting the good and slighting the bad
habits,and it resembles our modern society .both sinner and saint are listed here.Noble
and mean,wealthy and poor,rogue and simpleton,expert artisans and producers and
consumers who needed their produce –a well balanced economy.
Agroeconomy of India in Thirukkural
Thiruvalluvar and agricultural economy
Valluvar and Valluvanaad have a relation.The valluvar and valluvakonathiri as chieftain
of it was the mainstream of agroeconomy of Cheranad of sangham period and a valluvar
from that Naad singing the glory of three purushartha(dharma,artha and kaama)is
definitely aware of the agroeconomy of Valluvanad.
Let us see what Valluvar had written about agroeconomy.It is believed that valluvar
wrote his treatise Thirukkural in BC 30 .The Valluvan among 12 children of Vararuchi
was also from Valluvanad.The water rights of Valluvakonathiri is mentioned by William
Logan in his Manual of Malabar.And the giving of land for cultivation with
Neerattiper(giving with water as a water right)is seen even during period of
Mahabali,King of Mahishmathy and Kerala .
Therefore,it is not accidental that after praising God in the first 10 kurals Valluvar starts
his praise of rains.He says by the knowledge of the one who knows about the rain and
cloud ,the rains come in correct order and sustain the world of existence (as the praise of
Rishabha in the veda ,and the relation of food and rain as in the Geetha 3.14)He says
knowing rain as the amritha(nectar of eternity) is wisdom.The people who eat food,the
food they eat,the produce they generate from the ground as food,and all food is by rain
only and therefore rain itself is food.Selfsufficiency of food is by agriculture and
agriculture is by rain.Puranaanooru has said(18.21) the importance of land and water in
food production.Kural said ,if there is no rain,hunger will weaken the world,even if it is
surrounded by water of the oceans .In kural 13 he uses the term Viyan ulakam(Viyyan or
viyyam being the lake of Ponnani is very important in that usage ).And in kural 22 also
he uses this term for the world..when monsoon fail famines occur.In one place reasonable
harvest and in another drought can happen.This has to be known by a unified welfare
state to tide over such crisis by sharing of food.The potential for mishaps should always
be foreseen and consequences of failure of a monsoon is known only by long years of
experience ,and only such people can take measures to prevent famines.This was what
was done by ancient Indians .The temple of each chieftain had granaries enough to feed
entire people of his village and beyond as sangham period guilds show.The granary of
Mohenjodaro show this foresight .
In kural 14 Valluvar use the ancient terms Uzhavar and Eru .He says if ploughmen stop
agriculture due to lack of rains ,they get laziness and weakness and the plough is the
prosperity and economy and strength of an agrarian economy.Eru is a pair of oxen and in
the word Eranad this term one can see.Akananur (193.2)also express the same view.
Kural 15 say ,if no rain we are ruined .And good rain give prosperity.The rain revive land
that was left uncultivated for years .The excess destroy too the crops.If clouds do not
pour not even a blade of green grass will come out of earths womb.He says in kural 211
that a good man’s service to society is compared to the nishkaamakarma of the rains .Not
only the land ,but also the ocean is thinned when there is no rain ,and its produce like
fish,pearls,corals etc disappear or lack lusture.In India ,people knew that if rains come in
April May the pearl formation and pearl culture suffer and the conception of pearl in the
conch in Oct Nov is prevented (In vasantha no rain should fall,and in Oct Nov or Sharad
rithu it should fall so that a drop enter the conch on swathy star to become a pearl
within.).Paripaadal (20)also mentions about this relation of rain to pearl .Thus ,even
pearltrade suffer and economy suffer with untimely monsoon.Without rain,no festivals,no
pooja,no offerings for deva or for guests etc .Both daana and thapas will disappear from
earth if there is no rain.Without water no life is possible on earth and dharma depends on
rain and water.
Kural 25 gives the name of Indra as the king who is witness to the greatness of the
Sage who have controlled the five (senses).The vedic RainGod is the only name Valluvar
has used in his whole treatise. (He mentions story of Vishnu measuring three worlds with
feet but without mentioning name)He says the deva on earth are the anthanar(Brahmins)
because they are the ones who knows Aram or dharma and does not hurt another
jeeva(ahimsa)and are compassionate (Kural 30).Am+Thanmai and Chem+thanmai are
used in this kural.The first as compassion and ahimsa and the second as himsa .He asks
people to do good deeds in whatever way possible,in all places,and all times and in all
ways possible and it is the ideal philosophy of the Chantron (ideal virtuous man).This is
the way of the Aryaputhra in all wakes of life .(The civilized individual).
How do we do service to people?
1.Ascertain the priority needs of the people.
2.Satisfy them with personal efforts and financial and other service contributions
3.Mobilise the community’s thinking ,resources and will in that direction
4.Make the profession /vocation a live opportunity for service in your immeadite
surroundings and geographical area.
5.Promote international good will and understanding
If there is no selfishness in mind that will be the best dharma .This Nishkaamakarma is
the keystone of Krishna’s as well as Valuuvar philosophy(kural 34)and is also reflected
in Proverbs (22.11)and Mathew(5.8) in Bible.
The Grihastha giving food to sanyasin,to poor people who are hungry,and to ancestors
,elders who are unable to work is the friend of all ashrama and all varna and all beings
and is doing the best dharma.(By doing the panchayajna).Aimpulathaaru is the word
Valluvar used in kural43.Periyapuranam (26)says:-
After dividing the total income into 6 parts a man has to give one part of it to king as tax
(kings due)and the rest five is for daiva,pithru,athithy,relations and society and for
oneself in equal quantity.
This was the customary revenue and the way of life of all people.It is this that was
changed by the foreign rules all over India.In Holy Koran(Ch 2,Rukoo 9)we find that
riches should go for parents,near and dear ones,kindreds,orphans needy and way-farers.
In kural a person who lives an ideal life with dharma is the Thala(head)or chieftain of all
others ,the leadership is only for him.(kural 47)Thus the term Thala,as head ,or chief
leader and place of such people is called Thalappally,Thalassery etc also in South India.
Kural 50 says “Vaiyathul vazhvaanku vazhpavan vaanurayum theyvathul vaykkapedum”
.
One who lives a good life in Vayyam with dharma,becomes a God among the
heavens.(Bhoodeva).And the role of a wife in such sahayajna is important as Valluvar
says ,even if a man has everything else ,but a wife without control of five senses and
culture he is living a life of poverty.The real kaappu(protection)of a womans chastity is
not fort or army but her own mind and her Nishta to follow swadharma.As a heroine of
Shakespeare said”My chasity is the jewel of our house bequeathed down from many
ancestors”.Proverbs (31.25)also say this.Kambaramayana asks( jatayu:uyir 144.57)who
protected Sita’s chastity?Was it Janaka’s good deeds?Rama’s dharma?Or her own
protection of chastity?The answer is obvious.Sharing a life of pain and
pleasure,adversities as well as good days alike a woman does her sahadharma not only in
family life but in all his vocations,and in the yajna and in the next world .If a wife is not
upto the mark ,a man cannot walk proudly as a Rishabha among people and hewill be
slighted by all who knows him,because of the noncultured uncontrolled habits of the wife
.(Eating ,drinking ,and involving in bad words etc she brings shame on him).Thus a good
cultured civilized wife is the auspicious life and good children are jewels of such a ideal
wedlock.Kurals 81-90 is on hospitality and feeding guests and needy as dharma.A great
person who does that is called a vallal with same dhathu as valla/valluva/vallabha etc
.Kural 87 specifically says the the worth of ones hospitality is measured by the quality of
his guests.Hospitality is a velvi or yagna,as Athithiyagna in 5 mahayagna.
From Babylonian,Sumerian ,Assyrian IVC times the perfect measurement and balancing
of weights and measures is wellknown among Indians.During Mahabali’s reign there was
no false balance or false measures is mentioned in Kerala stories.Thiruvalluvar in kural
118 says to hold the scales(of balance)even and fair is the ornament of those who seeks
perfection in their rectitude.This is justice of equality in all affairs too.Not only in
physical balance but also in mind free from bias or partiality and words free from envy or
selfish motives etc.Kural 120 says the tradesmen guard other people’s interest as their
own ,and thus their trade flourish.And in Aihole inscription of the guilds also we find this
idea expressed.Honest dealings as best policy in trade was not a lipservice but day to day
practice of dharma.This commercial ethics of agroeconomy of India was lost over the
time ,first in North India and then in SouthIndia by submission to the rules of foreigners
.The focusssed dedicated disciplined life of traditional dharma was replaced by new rules.
Kural 134 says a Paarppan(seer/Brahmin from which word the Parappanad is derived)if
he has forgotten his scriptures can read up and regain but once he looses his rigt conduct
he is loosing his birthright(Janmam right of dharma) or Pirappozhukkam.
Social cooperation is hallmark of Valluvar’s principle of dharma.He says good men
produce wealth industriously so that they may dutifully use it for benefit of society.And
only those who live with such social co-operation has lived a perfect life and others are
as good as dead.He is compared to a village drinking water source getting filled up with
rainwater as and when more people use it.It is like a fruit tree giving fruit to all in the
village.And like a healing drug or medicine for all ills of the society.And even if the
resources are small,people with knowledge of dharma share it with all.The worst misery
such a dharmic man have when he is deprived of wealth,is that he cannot help others as
before.Valluvar says even if social co-operation ruin you economically it is worth
embracing at that cost ,because it is better to be ruined by co-operation rather than live a
life of non-co-operation with society.(Kurals 211 to 220 are on socal co-operation).kural
221 distinguish daana from investment done for a return.It is more blessed to give than to
receive for a yogin and for a dharmishta.(Bible and Koran also admits this).Only a noble
mind can do daana even if it is riskyas Mahabali did.The great people who feed the poor
are investing not in physical wealth or returns but in the everlasting heavenly rewards
.The one who shares a meal with the needy do not suffer pangs of hunger .Those who
hoard wealth by unfair means and do not give it to anyone,does not know the happiness
of giving,and their wealth is lost as they have come.It is transient.If a poor hungry man is
wretched,the man who close door on his face is more wretched .The fame of a person
who helps sufferers and poor will be greater than all the scholars and literary and musical
giants is the opinion of Valluvar.Legendary figure of Paarivallal is an example.Paari was
a person who lived in Cheranad.The value of compassion is stressed by valluvar and he
says that if everyone stop meat eating no one will slaughter animals for making a profit
out of it.(Kural 256)
All these are under dharmasasthra.The Arthasasthra(porutpaal or economics )of Valluvar
is as follows:-
The kingship and Govt or State has six necessities.The army(Padai),the people(Kudi),the
food(Koozh),ministers(amaichu)allies(Natpu)and fortress(aran/aranmanai).The king
should have some qualities and training to obtain these qualities.In the practical realistic
economics of Vallluvar is the underlying moral ethical tone of the Arhtasasthra of
Bheeshma,Krishna of Mahabharatah times and it is absent in the 15th century
Machiavellian Prince .Time and place management is dealt with by Valluvar .The society
in which Valluvar lived must have been quiet informed and learned from his treatise.The
absolute value of honour is never forgotten even when dealing with the material aspects
of life is reflecting the values of the society.Aracharul Eru(Rishabha among kings)or
sometimes translated as the Simha among kings(Nrisimha)is having the 6 wealth as
Valluvar says.Such a king was equated to Lord Visnu by Thiruvaymozhi (34.8)is
significant Kulasekhara being a Chera/Walluva king.
1Army in appropriate strength and variety(Chathuranga)
2.Treasury/Nidhi with all necessary resources for expenditure in normal and in times of
adversity like famines etc to provide food
.
3.Able,experienced,learned in statesmanship to advise king ,without fear or favour should
be the ministers.
4.The allys who stand by king through adversity and prosperity ,honestly ,ready to give
up even ones own life for the sake of king and nation.
5.The people who are just and learned in all affairs of state and able to decide in village
assembly what they require,what priorities of the kudimakkal are.And how it would
affect welfare of entire nation.
6.Fortress for defence .
The best fortress is dharma.Then the natural fortress of mountains and oceans and
rivers.Structures like manmade fortresses to be used when there is no natural protection.
These were existent from time of Ramayanam onwards.Thus the continuity of a culture
has to be assessed from scriptures.The 7th organ,the head is the king himself.Kural 756
says the sources of income of state as Uruporul,Ulkuporul and Teruporul.
Uruporul include the dues or tax paid to treasury by people the tax rate of 1/10th
,1/6th,etc.Also the treasures which come in ships(uru)whithout heirs or in a storm
etc.Ulkuporul is the ulkam and sulkam (chunkam)as duty of transport
customs.Teruporul is the tribute from a vanquished king,seizure of that kings assets,as
a legitimate acquisition for payment of the army etc.
The word Koozh for food covers all varieties of food articles as resources of the nation
and it is on this the agroeconomy is based to feed all citizens and to make profit from the
excess produce.In a political game we find dishonest change from one side to other for
power gains.This type of friends or allys make the kings /rulers Govt weak.So too
advisers who always try to please by saying untruth also is bad for a ruler.In
Mahabharatha the worth of Vidura was that he always said fearlessly what he felt about
the partiality of the king though it displeased him.
Valluvar says the rulers should have courage,generosity,knowledge and perseverance in
boundless measure.Alert,learned,brave rulers/leaders are needed in all regions.A king
without Dharma will not be able to aquire wealth,develop and guard it,for equitable
distribution of state expenditure and public good .(kural 385).Rulers should be accessible
easily to public and should be kind and use only good words to them(This is important in
our present day too).Only then he get public support.To such a king the people willingly
succumb and support.Only by performing such dharma of the land the ruler become
worshipped as God by people.To a king who is just,patient and impartial and have
forbearance all world rally under a banner.(K 389)This was the idea of a unified nation
under an emperor in India.The light of a king are his kodai(giving away as well as
umbrella both seen in the Kodainadu of Valluvanaad of Chera kingdom of
Malabar)Chenkol (justice )and concern of the Kudi’s(peoples)welfare.(Prajakshema in
scriptures).The one who has these symbols is called The Udaiyaan(one who has) or ruler
of that region.(K 390).The divine light or thejas which gives a status of king or ruler is
thus generosity,graciousness,dharma or protection of justice without partiality and
concern of peoples welfare.Each king aspired for such qualities and educative system was
designed for this purpose.The learning shape ones conduct and therefore education and a
Guru was given priority in the system.En(Number)and eluthu(letters0are two eyes of
humans for making a best life.The seers or people with eyes are only these people with en
and ezhuthu as their eyes.The eye of others is not eyes,says kural(393).Thus Paarpanar
(See paarpanar anghadi,Paarappanaadu etc in Kerala kings traditions).To bow before
such Udaiyar(who have knowledge)is to learn from them and improve life.
Valluvar mentions sand which gives water as one digs .
Kural 396:-Thottanaithu oorum mantrakkeni maantharukku
Kattranaithu oorum arivu.
As one digs deeper into sand more water comes out.Similarly as one learns
more,knowledge is deeper and wider. Learning in this birth stand him for next 7 births (K
398) and the learning when it makes others happy ,one is prompted to learn more and
help more.In this way the pursuit of learning continue.Valluvar compares the ignorant to
a barren land which does not give any ield to be counted fertile(K 406).What is the
diference of the learned from ignorant?Valluvar says the difference of man from other
animals.(k 410).Therefore listening to the wise is the most sublime wealth.Wisdom is the
best wealth for Vallluvar .The wise man love entire world with constancy unlike a bloom
that opens and closes frequently(K 425).This is seen in Bhagavad Geetha (7.8-9).Only
men of wisdom foresee what is to come and are prepared for it .The ignorant know not
what is ahead of them and are caught unprepared .(427)Therefore wise are not afraid of
any adverse situations .They have already read the signs of it (foresight)and taken
precautions against it so that the peole are saved.The wise do not allow even a small
blemish on their character.They avoid even millet-sized(Thinai size)fault in their mind as
if it is great as a Palmtree(Panai).Thus is purest of mind and intellect.(Sathwik as said in
Geetha).Because such small faults can accumulate and ruin ones wisdom.The life of one
who do not foresee ,is like a haystalk in advancing fire.So,a king who judges fault
/adharma in others should be faultless .Miserliness,amassing wealth without giving or
sharing it to others is not just a vice but it is the worst vice and such a person find his
wealth declining and vanishing(K 437,438).Another wealth is having good people as
friends and councellors(k 441-450) and avoiding bad people to enter the circle of friends
and councellors(451-460).Because water will take the character of the soil through which
it flows.Men’s character is likewise altered by the associations they make.Kurumthokai
says(40)Chempulapeyal neer pola.The water in red soil take muddy red colour
easily.Crime by imitation and crime by association happen when one associate with bad
people.The perceptions of a mans mind are belonging to own mind.But ,the nature of a
man can be assessed by the company he keeps(453).In fact the knowledge and
dispositions which look like arising from ones mind are stemming largely from one’s
company(454)and this psychological knowledge is needed to have association with
sajjana and dissociation from durjana .Purity of mind and of actions spring from purity of
associations.The pure minded leave behind a progeny of pure minded.The efforts of the
pureminded will never fail.They will succeed.The purity of mind not only gives spiritual
growth but also material and personal prosperity and good associations leads one to
glory.It gives strength and support in all actions and dharma.Actually this is the reason
why the friend(husband/wife) in a family life also was selected from a good lineage of
dharma.Kural 460 use the term Thunai(help/mate) for an associate.
What is forethought for ultimate success?
Here Valluvar gets to Arthasasthra proper after his introduction to graihastha and
Raajadharma.
There are 3 elements for each action to be considered before it starts.
The risk of loss ,the possibility of acquisition,and the ultimate return as value.For one
who considers all these after proper consultation with his honest friends and sajjana
associates there is no failure.The wise conserve what is already
gained.(Protection/Sthithy).Only after that they enter a risky,doubtful enterprise.No one
venture into a project without full deliberation and a clear decision .To have an illmade
project plan facilitate loss of what one has already aquired and therefore the wise draw a
welldesigned action plan .Valluvar says doing the forbidden and not doing the obligatory
both leads to ones ruin.The action should follow analytical decision,resulting from deep
deliberations .The action plan that has no systematic planning will fail even if there is a
majority support (as we see in our present elections) according to kural 468.If we do not
consider the public welfare all our plans will be ruined which is important for public
relations in a welfare state
Valluvar Strategy:-
Decide how much resources and power one needs to carry out a project.
The resources at disposal
The strength of it and of the allies
After studying al ranges of possibilities ,related problems launch project.
Concentrate on enterprise fully
Then nothing is impossible.
Overestimation of resources and strength is not good for success of project.Even the
weight of a peacock feather can break the axle of a cartwheel .(overconfidence and over
exhibition of power is not good).A parallel in English is a last straw that break the camels
back.The one who climbe to the thinnest branch of a tree and attempts to go further fall
and perish.Therefore measure the income,and give a part as dharma(charity work)and
live a life of dignity.If the channel of inflow is narrow and small ,the outflow should not
be disproportionate.(Kural 478).The sources of income and expenditure to be balanced
well is the idea.If there is ample resources and if the enterprise start at right time the
rewards will be good.Tying up operations to seasonal variation is the rope which binds us
inseparably to prosperity.(K 482).This is very important in all matters of
economy,especially in agricultural operations for a good produce without much risks of
loss by natural calamities.Thus right means and right time is important in agricultural
economy (in all economic pursuits).The right place for action also is important.(K
484).For growing paddy one has to choose the soil,climate best for paddy.Similarly for
each crop.When the right time comes,act swiftly,and with a sure aim (K 490).Do not
waste time when the right hour and opportunity comes.Act quickly and make produce
necessary for sustenance and sharing with others.this policy of agricultural economy is
important in Kerala and India (generally)which depend upon monsoon rains for its
produce and for overseas trade from antiquity.Kural 496 says the four wheeled chariot is
not of use in the sea and the swift sailing ship is not useful on land.Therefore every kind
of transport should be planned for the produce to be used in a particular medium and used
to maximum benefit of gain,with minimum loss .
There are four tests for efficiency of an executive(administrator/king).they are on
Dharma(virtue),wealth(artha) Love(Kama) and fear of death(Courage to face adversities).
Thus choose a leader with a good background ,free of faults ,sensitive to public censure
.(K 502).Valluvar also says from a good family (Kudippiranthu).Kural 794 also says the
same.When you select the leader ,weigh the persons worth and his failings fairly and
choice made if good prevails.(This is a democratic method of selecting a King by the
people and the assembly of people which was there in India as we understand from
Ramayana times ).Have we this faculty of selection in modern India is to be debated
seriously .The deeds of the individual and his behaviour alone will be the touchstone
which determines ones greatness and littleness.(K 505).Perumai and Chirumai are words
used here for great and small.It also mean the elder and the younger.(The words Perumaal
and Cherumaan or Cheraman coupled thus is the younger Great King of Mooshakavansa
.The elder one being in Mahishmathy ,the banks of Narmada ,and younger one in West
coast including present Karnataka and Kerala).Choosing councilors,ministers etc should
be with utmost care and impartiality and good and learned men with impartiality alone
should be selected(K 506-507).One who chooses a stranger without testing his ability as
well as honesty and impartiality,into administratin is causing endless trouble to posterity
(508).Trusting untested strangers and doubting tested honest aides also leads to such
destruction.(510).The good performance of public service is a test of good leaders.He
should be able to (512)
1.Enlarge resources of income
2.develop wealth of the realm in which he is in charge
3.Overcome and find solution to all problems that arise .
The criteria for proper selection are :-
Affectionate loyalty,a discriminating mind,decisiveness,and freedom from desires.With
thes e,the person should also be a man of action .Work is to be entrusted only to people
with expert knowledge and painstaking application and not to ones
favourites(515).Therefore before starting a enterprise,think of the nature of the job,the
suitable men for it,and appropriate time and place for it.(516).After making such a
decision that such and such a job can be done by such and such a person competently and
honestly ,with the available resources ,he should be left free to do it by himself.(517) This
is delegation of power .The delegation promotes motivation.The freedom and flexibility
is a way of decentralizing power from the emperor /chief executive to
subordinates/people.But the Emperor/Chief executive does not loose all responsibility.He
has to do
1.Tests and checks in the field of activity of the subordinate,inspections periodically to
see all works well
2.statistical checks
3.good will,performance and acceptance as prevailing in people being checked .
Thus central and peripheral systems work in harmony based on a common goal and
dharma or ethics .Both have responsibility to the job and to the people and nation
alike.This can happen only when all are united by a common code of dharma.If this
dharma prevails everything in the nation will automatically be straightened out .
Appropriate contact with the honest and affectionate people who give support is part of a
successful ruler.(522-23)If he have no such intercourse he is like a lake without bunds
getting a bountiful supply of water.
Kulavallaa kodu intri neer niraithan :- shows the knowledge of construction of a bund
(Kotu/kolu)for lakes for irrigation.Chutthramthazhaal or lookingafter the community or
the society/tribe is like protecting water with a bund for productivity .Thus public
intercourse and co-operation in agricultural field of Kol with bunds protection is related
in the two kurals.A halfway between state communism and individual capitalism is seen
in this strategy of co-operative farming industry is noteworthy.From Kural 524 we get the
nature of Kulasangha or agricultural guilds of ancient India.
The tribe of a man (with an elderly experienced leader as chief)surrounds him and
establish social contact with all,and result in prosperity of all together(524)..The generous
chief with a kind word attract all his kinsmen as allys.Thus loyal people surround him in
all times,even in adversity.(Saama and Daana are used by a good leader .)The crow when
it gets food ,call all its community to share it,before it eats.the good chief is like that
(527).He gives first and only then takes is share.He treats according to merits and
demerits the people of the assembly so that everyone strives to be meritorious.Special
services are rewarded by titles and awards .If someone leave you,find out what the reason
was ,and correct it and get back that ally is a good advise Valluvar gives.(529)When such
people who deserted you come back ,test them before taking into confidence ,but do not
reject summarily.
Arrogant thoughtlessness is a worser enemy than anger to a executive.A false sense of
security and overindulgence in pleasures result from that.One has to be ever watchful and
thoughtful .Vigilance and bravery are more important than a fortress in
defence.Negligence can lead to disasters.Therefore listen to works of wise people and do
swadhyaya ,learn always,be watchful and vigilant and dharmic in all deeds and
words.Just as people lookat raincloud for sustenance,they look at rulers for
justice.Therefore,
Anthanar noorkum arathirkkum aathiyaay
Nintrathu mannavan kol.(543)
The ultimate basis of veda of sages and dharma of the wise ,is the straight unfailing
scepter(symbol of justice)of a good king.Kol is the word here for justice,for balancing
,and a measure,and a scepter as symbol of justice.Chenkol,Thulaakkol and Kol fields of
the king (the law and order,the weight and measures,the wetland paddy as food)all comes
under the guild of a kulasangha of learned Anthanar (Brahmana/Brahmakshathra /rajarshi
as chieftain of a tribe ).If the ruler is such a just and wise one ,all wishes of people being
fulfilled justly under him,the entire world will be at his feet.(544).Then seasonal rains and
rich harvests will attend him .(545).It is not weapons which give victory to a just king but
his Kol (546) or natural justice and corresponding prosperity from the land blessed by
seasonal rains to give all fruits .The person who protects dharma,is protected by
dharma.Valluvar compares destruction of bad people who are harmful to dharma ,to
weeding of fields for growth of good crops(550).Kural 551-560 is about a tyrannical king
who is destroyed by his own actions.The lack of a compassionate ruler is compared to
lack of rainclouds leading to dry land with no greenery (557).Under a tyrannical regime
,according to Valluvar ,it is the haves (rich)who suffer more than the have-
nots.(558).They are deprived of all that they had ,because the tyrant is after their wealth
and ignore the poor.This was the foresight Valluvar had about the Landlords and kings of
India ,which happened under the foreign rule.It was they who lost all .The have-nots
remained as such .The haves lost all .If king is not just,rains fail,famines come,cows yield
less,Brahmins loose intellect and forget their Manthra and knowledge(559-560) and all
these happened as Valluvar foresaw it in BC 31.It is interesting how Valluvar compares a
dharmic king to a good music.
Pan en aam paatarkku iyaipu intrel
Kan en aam kannottam illaatha kan.(573).
Tune,expression,words ,of song etc should be in perfect harmony.To have an eye without
compassionate graciousness is like a music with these in disharmony ,and total
imbalance.The integrated quality of music as well as the king is in its compassion.
Valluvar has identified intelligence service and arthasasthra or literature on state-craft as
two eyes of the ruler.(Ottrum urai chantra Noolum).This is in conformity to the old
Sanskrit texts also.What was the need of a intelligent service or Gupthachara?To know
whatever happens to every one in the kingdom,at all times and necessary steps to be
taken for help or for prevention of disasters.For this a wide network of Gupthachara are
employed.They cover all,including kith and kin of king in their watchful eye.They
disguise as sanyasins,holy men,get access to all places and collect information without
arising any suspicion and protect secrets even under extreme co-ercion (586).They have
inner sources of verification of such information collected and present only after full
confirmation.A system of countercheck was there.The balanced statecraft of the times
should be understood from such statements of Valluvar.The spys should not know each
other.If three informants say the same version,there is reliability of information and
action can be taken.But the open reward is not possible for a gupthachara ,since that will
expose him to public eye and his job will suffer.
What Valluvar says about laziness is noteworthy.He says a person/administrator who has
no laziness will gain the entire universe ,which was measured by the three steps of Lord
Thrivikrama.That is the story of Mahabali ,King of Mahishmathy and of Kerala during
Vaamana Avathar of Vishnu.And the rule of Adi alavu(measuring with feet the timespace
in astronomy)vakya is famous in Kerala tradition of astronomy .Lack of laziness and
human effort in achieving great deeds is praised.The great works are finished by the
strength of perseverance .And such works are for benefit of others too.Social service or
Velaanmai is with distribution of what is needed with a sense of duty to those who
deserve it most(Thakkarkku) as said in the Geetha .One who is committed to a cause and
do not go after sense pleasures is the pillar of strength for people,for
society.Industriousness brings prosperity while laziness brings the opposite.The elder
sister go with the lazy and the younger,the lotus-born Lakshmi with the industrious
(617).There may be limits to ones intelligence,or its outcome,and one may call it fate or
Luck.But with whatever available knowledge ,failure to apply that knowledge for work
and for social welfare is blameworthy (618).Thus practical application of learning,gnana
is needed for all people and no one can escape from not exercising the will power to
make it to good use.Then Valluvar says(619)even if Daivathaan (God)or providence is
not helpful the personal efforts will bring its fruits (kooli or salary/fruit of action).The
result will be proportional to the effort .Reaction has to be proportionate to action is a
universal law of prakrithy.With hard labour and ceaseless industry people are able to
overcome the fate (swabhaav of thriguna ).This kural(620)is just the opposite of Kural
380 which states that destiny is supreme and even with planned efforts to overcome it,one
has to experience its effects.How is these contradictions conciliated? The 380th kural is
saying that karma determines a mans disposition and predilections in present life .620th
say human beings have options either to take the line of least resistence and let it go like
that or to overcome pre-determined obstacles with a dominant will ,discerning knowledge
and persistent effort which could make all the difference in ultimate outcome in a
particular set of circumstances.Even though the result may not be 100% what is desired
one can reach a near enough objective.Geetha(4.37)say fire of knowledge reduce karma
to ashes and Valluvar say a matching will and industry could complete the process of
victory over fate and that is what Nishkamakarmayoga of Geetha also teach
us.Therefore,there is no contradiction,though seemingly contradictory.Conciliation
happen when we understand the meaning properly.If not,the controversy will lead to a
theoretical jargon of confusion which is of no use to anyone.
Fortitude and power of endurance in face of all adversities is a great strength and a
strategy to overcome it.Kural 622 says ,even if a flood or deluge comes with all
misfortunes,the wise can overcome it with his right thinking.Whether Shakespeare got his
expression”Taking up arms against a whole sea of troubles” from Valluvar has to be
thought of.If one can look at misfortune with a smile on his lips and face it,one can
overcome it is Valluvar theory.Such a person with fortitude is compared to a brave bull
yoked to plough,who breaks all terrains that it traverses up or down,desert or
swamp.(624).The tenacity of the bull in preparing the hard ground ready for next produce
is compared here .To understand that misfortunes is the law of life and to know this and
to be not perturbed is wisdom.Then one can face it with unflinching
equanimity.Adversity is a challenge for survival and know our circumstances and plan
ahead and face when it comes.
What all should the advisors or councilors of a wise king know?
Karuvi(instruments/technology),Kaalam(time/seasons),cheykai(the methods of
performance)cheyyu(the act or function itself)aruvinai(all its pros and cons )should be
analysed by them.He should have 5 traits:-Resoluteness,concern for welfare of
people,study of statecraft,driving energy.He should be able to reunite antagonists,cherish
existing allys,disunite allys among the enemies.(except the last said all seems necessary
from my point of view.)This is for the unity and co-operation and leadership qualities of
the ministers is a must for it.The minister assess everything in the country on a action-
oriented basis .The success-oriented action plan of a minister depend upon his
learning.Every subtle knowledge about the country should be known to them if they have
to take a successful action .They should know their country,its
tradition,geography,strengths of agrarian and other economy traditionally and various
measures of improvement for increased production,welfare of people etc and the defence
of the nation.Not only book learning but practical knowledge is important(637).The art of
persuasive speech,oratory and communication power as part of leadership quality of
ministers is ascertained by Valluvar.It should be logical and convincing to listeners
.Kural 644 says “no greater dharma or worldly benefit can accrue ,than by suiting ones
speech to the assessed intellectual level of the audience.”The target audience determine
the standard of speech of a yogin .This is a principle of management and public speech
of modern times.
In debate convincing style,good memory and fearlessness are important.Profound ideas
can be expressed in simple language in orderly fashion.A unfocused question can bring
an unfocused answer.So ask what you want to clarify in simple short structured
question.You will get structured focused answer if the student know answer.If they don’t
know no beating about the bush is possible.So a discussion if it leads to beating about the
bush means the opponent is simply showing off that he knows everything and actually
doesn’t know anything ,So the best answer should be a golden silence .To people who are
squeking without an aim,and to purposeful arguments to belittle one,what should one
do?Do not go into waste of time by arguing with them is the best advice Charaka gives
.That will reduce confusion.And will save your time,energy and health.To go into
meaningless argument with such people is detrimental to ones reputation also.
So what are two steps a wise advisor give to a person who start an enterprise?
1.Avoid all illconsidered actions
2.Once an actionplan is agreed upon after proper discussion of its pros and cons and its
risk etc,embark upon it and be ready to face all problems that ensue.
Life is such a project which has to be faced both in pain and pleasure,in gain and loss
alike.An efficient wise man disclose his purpose and action plan only after completion of
action and its success .premature disclosure can lead to many problems.Kataikotka is the
word used for final disclosure by Valluvar.
Make a plan,speak about it.That is an achievement.But a greater achievement is to
accomplish the plan as stated and ten speak about it.(664).The man with a
willpower(Ichasakthy)makes a design or plan of action,achieve his objective facing all
adversities and he is an efficient leader(666).Do not insult men looking at their
stature,because an axle-pin(Achaani) is essential for function of a mighty temple car.Thus
all people ,whether small or big,rich or poor were given equal importance in the
management science of ancient India .And that was the reason why all were satisfied and
there were no rebellions in diastant past ,one should think.Kural 669 says programmes
,which increase happiness and peace of all beings or subjects ,should be pursued wih a
willpower and continued even against al hazards.This is the ultimate hallmark of success
for Valluvar ,just as for Srikrishna in the Bhagavad Geetha.
Once a decision made quick implementation is needed(671-672).There are two types of
actions:-1.Which can be done at leisure ,implemented slowly as along term plan
,slowly,deliberately
2.Things require prompt quick actins which cannot be delayed or put off even for a
Moment
Agricultural pursuits have both these limbs of action.Before commencing an action,it is
wise to consider in depth the objective,possible obstacles,benefits and and riska and
reactions after completion .(676)To do a job advise from an experienced one with
expertise on the subject is essential.kural 678 say one successful plan will lead to another
as with one elephant ,we capture another elephant ,which again shows that Valluvar was
aware of capturing of elephants in the Chera country.The 677th and 678th kural read
together mean that one should learn expertise from an experienced person and use it by
hard work and industry to reach heights of success and become a model for entire
world.Japan had done this in recent years.If one wants prosperity to ones country ,one
should create a peaceful atmosphere for carrying out all activities of production,trade and
commerce etc.Selection of messengers and ambassadors to courts of other countries and
the diplomatic qualities of such messengers are dealt with in 681-690 kurals.
Valluvar says the speech of a wise man in an assembly is like the channeled water to
grow living plants.The word chorinthtru indicate the correct amount of water being
channellised in right manner through proper channel to each field/or plant so that all
grow and prosper.It shows the common methods of irrigation prevalent in those times.
Speaking to people who will not understand the intellect of the speaker is like throwing
nectar into a gutter.(720)
In a discourse one has to absorb worthy thoughts from those more learned(724).
A welfare state and a prosperous nation:-
To be prosperous a nation need ,(K 731)
1.Unfailing harvest (produce for food sufficiency)
2.Wise men for giving good advise(men of learning and character)
3.worthy men of wealth (good and compassionate rich people who share wealth with
others)
The land,labour ,and learning and capital sharing in other words which are organized on a
definite basis of dharma.
A country with abundant production and consequent wealth and harvests in plenty
unaffected by pests and diseases is prosperous and famous.(732)
A great nation bears unexpected burdens with fortitude,and still regularly pay the needed
taxes to the King(733).Freedom from famine and epidemics and harassment by
others(foreigners/enemies)make one prosperous.(734).Pasi,pini and pakai should not be
there for prosperity .This foresight of Valluvar deserves special mention.Because all the
three usually come together and make the nation weak and poor but still a great nation
face it and come up or emerge againas a great nation.(Which we are witnessing now in
Japan,India etc).
Kural 735 says that a prosperous nation will not have warring sects and destructive
internal strifes or murderous offences that disturb the peace of the country.Kolkurumbu
(motiveless murder)is happening every day in all nations of the world at present and
makes entire world less prosperous.Only if they see reason and come to terms ,peace will
prevail.The country which was laid bare by enemies,still do not loose its basic essence of
prosperity is the leader among nations according to Kural(736).And kural 737 continue
that the waters on the surface of land,rains that fall from clouds,the mountains,rivers and
great dharma(val aran) are the real prosperity of a country.Actually the word irupunal is
used (two sources of water).The surface and groundwater including.The ocean and
mountains as natural resources as well as defence,dharmam and plalace(Aranmanai being
palace/fort)for protection is given in a pun in this kural.Piniyinmai(Diseaseless ,healthy
state),chevam(wealth)vilaivu(good harvests)inpam(happiness) and
emam(security/defence)are the five necessities for prosperity of a nation.(738)The
pleasures are interpreted as social festivals and fares with dance and music for rejoicing.
Kural 739 says the prosperous land gives good produce without much effort,and with
rainfall and good soil ,and it is the best.The dry lands where people toil with their sweat
to earn a living is not considered as a good prosperous land. The good sign goes to Kerala
and Malabar and to Cherrapunchi in Assam then.(in case of India).
Naaatu enpa naataa valarthana naatu alla
Naata valam tharum naadu .
But still with all these economic factors and all other attributes of a prosperous land if a
land is not doing well it is because the ruler is not good and efficient(740).This is what is
disturbing when we think of Kerala.Kerala has all signs of a prosperous land and if it is
not yielding good produce the rules and attitudes of the people are to be considered
thouroughly to find the real cause for this failure.
How the ancient kings colleted revenue ?Valluvar say(755)the wealth is collected from
people when they give it with compassion and love .The king should not collect it
without their willingness.The ownerless property,custom duty,excise duty ,prizes and
tributes alone belong to the king absolutely(756).Along with this 1/6th of produce which
people give willingly as revenue for protecting them goes to kings income.
The position of one who makes wealth (an entrepreneur)with plenty of financial backing
is compared to a person who ascends a hill to see a elephant fight on the level
ground.(safety and security if there is good capital behind).
Valluvar thinks that in great adversity only a honest traditional army will serve the king
and the new ones will run away or make benefit by frauds.He asks what is the use of
having an army of rats which dismantle with the hiss of a serpent?The good honest army
does not desert or disgrace and maintain traditional valour in all situations.(Such an army
of Valluvakonathiri as Chaver army came into existence against Zamorin during
Mamanka means ,such people were present in Valluvar’s time also.Was he one among
the army chiefs of such tradition?It looks like so.Because 771 is a kural of such a chief
addressing a prince insulting a cheifton/king .It says:-Do not challenge my leader .Many
have challenged him before and now they have all become stone statues.(about the
memory stones of warriors as Veerakkal in Tamil speaking countries).For my leader the
word used is “En Ai” as laid down by Tolkappiyam.(Aiyyan/Ay ).
About enmity within a guild or tribe Kural(881)say even a shady grove and inviting
fountains will bebad if they breed diseases and equally dangerous are treacherous
kinsmen and friends within a kingdom.How internal strifes ruin a nation is described in
detail by him.Even if the treachery is only the measure of a sesame (ellalavu)since it is
from within it is dangerous is his view.He also says men who are ruled by wives (by fear
of her,acting according to her words ,and are infatuated with wife)will not be able to do
something great for society ,though he may achieve some personal wealth and fame
.Because he had lost his greater dharma he is looked at with scorn by others.It is a
shameful evil for a man of worth according to Valluvar to be obedient to wife and neglect
social duties.The man who is afraid f his wife is a wretch who does not get salvation
because he fails in doing dharma.H ecannot do a good turn to even a deserving person for
fear of his wife and her harsh words.They pretend as Gods of bravery but people will not
respect him.Or even if he lives like a God ,with fame,wealth and luxuries ,he never gets
acclaim as a good person.A modest womanhood is to be praised more than such a
manhood.The man who is a slave to wife will not do justice even to his honest friends
and to society .He will do the wife’s bidding all the time .He does not get love,virtue,or
anything at all .The woman who love for wealth of a man will only be a ruin for his
dharma.The people who sell dance,music and body for money are alike in
Chilappathikaram (3.8.9).The enemies of a good man are woman who pretends love for
getting his wealth(Irumanappen or woman with one in mind and doing another)playing
dice and drinking alcohol.Therefore ne should avoid these for a dharmik life.
A kavariman or yak removed of its wool prefer to die than live.Like that is a honest
human being of good ancestry who will never part withhis homour.In the Cheraman
Kanaikal Irumporai,a chera king sang(Purananuru 74) when he was imprisoned and
slighted by a chola king that he preferd to end life than suffer such slight within a prison.
A chantron(gentleman)is having 5 qualities according to Valluvar.
1Compassion for all lives.
2.sensitiveness to shameful conduct
3.social co-operaion
4.Grace to all neighbours and beings of world
5.upholding truth always.
He my be poor but his innate strength of character makes him rich internally even in that
state and he is any day nobler than a wealthy man without this character.Kural 930 say
all men have limbs and organs alike but it does not exalt a man to oneness with the great
man.Meaningful affinity comes from cultural identity not from the human form
alone.The one who serve others with dharma,justice is praised by entire world as great.It
is by such men of good breeding and culture that the world goes on smoothly.But for
them the balance and harmony of world would be buried in dust.Accumulation of great
wealth in a uncultured mans possession is like milk kept in a unclean vessel and turn sour
easily.Wealth not shared with public is a waste.It is a miser who hoard wealth who is
born as a demon in next birth according to Valluavar.They are burdens to mother
earth.Even with their crores of money they are useless .He is a plague on his own wealth
or a beautiful lady who grows old in her obstinate loneliness of spinsterhood (not
allowing any one to enjoy her beauty).His wealth is a poisonous tree in the middle of a
village ,with fruits which no one will eat or relish .The generous man is like a raincloud
and even when his resources finish they are replenished in no time for benefit of
mankind.
Food ,clothing,and other daily needs are alike for all men but the good man is different
from others by his sensitivity to shame.The great people who wants to serve the world
plans their activity systematically within the defencive bounds of sensitivity to shame.If
one breaks rules of ethics he offends his birth.If he acts dishonourably,he is lost to virtue
itself.
Citizenship duties:-
Valluvar says(1021-1030) nothing advances ones family prestige better than service to
the community,committedly performed till ones objective is fulfilled.Endeavour and
indepth knowledge are the two qualities based on which a community will prosper.When
a person sets out to work for the advancement of family and the community ,God himself
will grid up loins and lead him.The efforts of those who try ceaselessly to raise the
standards of prestige of their extended family (kulasangha)will be crowned with success
even without much planning.The man who shuns inequity and assiduously promotes
community welfare will find all the world becoming his kindred.
Kuttram illa kudi ceythu vaazhvaanai
Chuttamaaychuttum ulaku.
In Purananuru Poet Kanian Poomkuntranaar say”Yaathum oore yaavarum keleer”.(The
entire world is our home/village .)Manly endeavour in a person of noble heritage involves
advancement of his community ,as his personal business and family’s bounden duty.Just
as the brunt on the battlefield falls on the courageous,the service to community as a total
burden devolves on those who can bear it.Community service need not wait upon season
or dignity.Those who procrastinate so ,will ruin their own reputation and the
community.The effective reform of society is built upon the consecrated suffering of a
few devoted and committed individuals.Such people are ready to suffer any thing
(physical and mental)for the benefit of others
.
The kural is “Idumpaikke kolkalankollo kudumbathai kuttram maraippan udambu”and
the word Idumpa is significant.If one remember the name of Bheema’s wife Hidumba(in
Tamil Idumba) who bore a son for sacrificing his body for community benefit,one
wonders whether this Tamil name was given because she belonged to Tamilspeaking
Dravida country.
Kambaramayanam also say(Sethubandha 53):-
Idumbai ethanaiyum pstutheythinum
Kudumbathankum kudippiranthaarine
If there is no public spirited people to support it,family and community will fall uprooted
,when a misfortune befalls.(Nallal illatha kudi is a village where there are no good and
unselfish people).
Agriculture:-
1031:-chuzhantrum erppinnathu ulakam athanaal
Uzhanthum uzhave thalai.
The world depends on the plough ,more than on any other avocation in life.Despite
hardships ,therefore agriculture is the best (the thalai or head of all
professions).According to this view agriculturists are the most productive class and the
crux of a country’s economy.The 18th century France also said this .But Indian
agriculture and its ways are unique due to its geographical peculiarities and the
monsoons.The Kallaani anicut in Cauvery by Karaikalacholan is proof of the old King’s
concern of irrigation.
Kalingar said ,after all the wanderings across the seas ,over the mountains,felling forests
and wandering over the land ,finally one returns to the constructive toil behind the plough
to get his own food.
1032.The ploughing class is the axlepin of the revolving world ,because they sustain all
others who leave the plough ,to take to different occupations.
This is still true.Whoever makes two grains of corn or two blades of grass ,to grow on a
spot of land where only one grew before ,deserves better of mankind and do essential
service to country.Therefore Thomas Jefferson called Good farmers as chosen people of
God .Dr Johnson called agriculture is the noblest science.
1033.The people who till soil and raise their own food are the people who live by
right.Others are only parasites who live upon them.They have to live Thozhuthundu
(worshipping for eating) to those who live Uzhuthundu( by plough).
Proverbs(2,11)say
He who tills his land has enough to eat
But to follow idle pursuits is foolishness.
1034:Palakudai nezhalum tham kudaikkeezhkaanpar
Alhaku udai nezhalvaar
Note the words Kudai and kudai twice in this.This is a description of the Kudainaadu.
It says the green fields waving in fullness with sheaves of corn surely bring all countries
around it ,and under its umbrella.
This is true to every word as we know from history of India .All the foreign people came
to India hearing its prosperity ,its culture through the seafaring people of the western
shores and reached Kerala first.Kodai nad was the seat of the Chera king and a person
from Valluvanad of this Valluvakonathiri is natural to use the word and describe it .The
people who eat only the fruits of their own toil,will never beg.Nor will they deny alms to
a mendicant at their door.Sharing food is the quality of a agriculturist.Vallluvar valued
this economic freedom which agriculture confers on a person who takes it up as an
avocation.Both land andits tiller know high value of sharing and giving in abundance
.The self respect of never begging and always giving is a virtue of people who produce
food .For a person who cultivates land and respects and love the profession the land gives
everything.The kings of Chera country and their chieftains were famed for their giving
alms and food right from time of Mahabharatha war and in sangham literature this is
always mentioned.It is this land which is neglected and people are begging at other states
doors for their sustenance in the present times.This should ask the question “Why “and a
solution for it found .
1036:- Uzhavinaar kaimmadanghin illai vizhaivathoom
vittom enpaarkku nilai.
If tillers of land withdraw their labour ,even those who have renounced the world will
lose their serenity and concentration of spirit.That is the whole economy will come to a
standstill and it should never happen for the prosperity of land .The intellect of the
sanyasin,of scientist and of white collar job people depend on food which is produced by
agricultural people.
1037:-If the ploughed soil is left todry to a fourth of its bulk there will be plenteous crops
,without even a handful of manure being put in.
Field is ploughed in wet state .The turned up soil is left dry in sun and air ,for
considerable length of time ,till the dried up soil is only 1/4th of quantity of original mud
turned up ,then that soil does not need any further manure to become fertile.This is
because aereation results in absorption of nitrogen from atmosphere.So Valluvar is
postulating an ancient parallel to modern principle of effective aereation and
nitrogenisation of soil.Adequate aeration is needed for raising good crop.
The word Thodippuzhuthi is used here.It is considered as a measure of weight ,also called
a Palam in later times. Kacha or kachu in the kural means a 1/4th of Thodi.One
interpretation is that thodi is a pound but how this interpretation was derived is unknown.
One palam is a weight.The thodi is a piece of land .Kacha is 1/4th of thodi .Or of one
palam .This is a integration of geographical (length,bredth and area) into weight (mass)
which gives perfect astronomical and cosmic measurement integration of whole earth in
relation to its mass and energy .
1038:-Ploughing is important.Manuring is more important.After weeding,more vital than
water management is plant protection.
Valluvar here lists the important steps for a good crop.
1.requisite extant of ploughing
2.manure
3.weeding at right time
4.proper water management
5.protection of crop from pests and diseases.
He has not left out anything of green revolution .
1039:- If the husbandman does not pay personal attention to his land ,like a neglected
wife,that field will turn its face away from him in loving anger.
Valluvar use the word Oodal here ,the paribhava or anger of love.Or remain sulky and
sullen.The absentee landlordship was not probably there inValluvar times and all
agriculturists loved the land and their vocation as well as the plants .
1040:-Ilam enru achai iruppaaraikkaanin
Nilamennum nallaal nakum
This good earth(as a woman )will laugh at those who pleads poverty,and sit idle
,neglecting their productive land.
The labourers and farmers who complain of poverty when they have this good earth
which is bountiful and give in plenty if proper attention is given is considered foolish by
Valluvar.There is no land unfit for cultivation .Idleness and poverty go together.
The size and combination of inputs can overcome inherent limitations in any soil.And
therefore a man who sits idle and let his land go fallow is an idiot ,who deserve to be
laughed at .If we do our share ,the land itself will do the rest .
Poverty is dreadfully painful and destroy all honour and refinements of speech and
action.When poverty and famines come ,people neglect studies and revert to disgraceful
speech even if born in a family of scholars.The analytical thoughts of people are
neglected when people are suffering hunger.This leads to loss of all values and dharma
.Even a mothers love is less when a man is poor .People look at relatives as if they are
total strangers when they are poor.
People who have once experienced poverty ,will always think of it .Kural 1048 says this
thought:- The abject poverty that killed me yesterday, Am I to face it again today?Every
day will be a struggle for existence for such a man and a question of sheer survival in
face of adversities and he never lives in bliss .One will go to sleep in midst of flames but
will never sleep in midst of poverty and the fear of it.He counts each day and his savings
to ward of poverty the next day and becomes a mercenary and forgets all other
virtues.Thus poverty makes a nation lose honour .people who have to depend on salt and
gruel on others sometimes take up to sanyasa only to get a feed (because sanyasins get
food .This is what Sankara said Udaranimitham Bahukrithavesham).At the sight of
charitable people who are ready to give alms to needy ,poverty will flee from earth.Thus
rich people can be trustees of society by sharing wealth in improving society.They used
to donate lands and wealth to temples for charity of feeding poor .
Good men share wealth at a mere call while ignoble ones give only when crushed like a
sugarcane.(1078).They see a neighbour wellfed and clothed and hasten to find vices in
them.There is no use for the world with such unscrupulous men .In case a misfortune
come,these people will quickly sell themselves to the highest bidder.
Thus Valluvar described the dharmic agrarian economy which prevailed during his times.
Valluvar and Valluvanaad have a relation.The valluvar and valluvakonathiri as chieftain
of it was the mainstream of agroeconomy of Cheranad of sangham period and a valluvar
from that Naad singing the glory of three purushartha(dharma,artha and kaama)is
definitely aware of the agroeconomy of Valluvanad.
Let us see what Valluvar had written about agroeconomy.It is believed that valluvar
wrote his treatise Thirukkural in BC 30 .The Valluvan among 12 children of Vararuchi
was also from Valluvanad.The water rights of Valluvakonathiri is mentioned by William
Logan in his Manual of Malabar.And the giving of land for cultivation with
Neerattiper(giving with water as a water right)is seen even during period of
Mahabali,King of Mahishmathy and Kerala .
Therefore,it is not accidental that after praising God in the first 10 kurals Valluvar starts
his praise of rains.He says by the knowledge of the one who knows about the rain and
cloud ,the rains come in correct order and sustain the world of existence (as the praise of
Rishabha in the veda ,and the relation of food and rain as in the Geetha 3.14)He says
knowing rain as the amritha(nectar of eternity) is wisdom.The people who eat food,the
food they eat,the produce they generate from the ground as food,and all food is by rain
only and therefore rain itself is food.Selfsufficiency of food is by agriculture and
agriculture is by rain.Puranaanooru has said(18.21) the importance of land and water in
food production.Kural said ,if there is no rain,hunger will weaken the world,even if it is
surrounded by water of the oceans .In kural 13 he uses the term Viyan ulakam(Viyyan or
viyyam being the lake of Ponnani is very important in that usage ).And in kural 22 also
he uses this term for the world..when monsoon fail famines occur.In one place reasonable
harvest and in another drought can happen.This has to be known by a unified welfare
state to tide over such crisis by sharing of food.The potential for mishaps should always
be foreseen and consequences of failure of a monsoon is known only by long years of
experience ,and only such people can take measures to prevent famines.This was what
was done by ancient Indians .The temple of each chieftain had granaries enough to feed
entire people of his village and beyond as sangham period guilds show.The granary of
Mohenjodaro show this foresight .
In kural 14 Valluvar use the ancient terms Uzhavar and Eru .He says if ploughmen stop
agriculture due to lack of rains ,they get laziness and weakness and the plough is the
prosperity and economy and strength of an agrarian economy.Eru is a pair of oxen and in
the word Eranad this term one can see.Akananur (193.2)also express the same view.
Kural 15 say ,if no rain we are ruined .And good rain give prosperity.The rain revive land
that was left uncultivated for years .The excess destroy too the crops.If clouds do not
pour not even a blade of green grass will come out of earths womb.He says in kural 211
that a good man’s service to society is compared to the nishkaamakarma of the rains .Not
only the land ,but also the ocean is thinned when there is no rain ,and its produce like
fish,pearls,corals etc disappear or lack lusture.In India ,people knew that if rains come in
April May the pearl formation and pearl culture suffer and the conception of pearl in the
conch in Oct Nov is prevented (In vasantha no rain should fall,and in Oct Nov or Sharad
rithu it should fall so that a drop enter the conch on swathy star to become a pearl
within.).Paripaadal (20)also mentions about this relation of rain to pearl .Thus ,even
pearltrade suffer and economy suffer with untimely monsoon.Without rain,no festivals,no
pooja,no offerings for deva or for guests etc .Both daana and thapas will disappear from
earth if there is no rain.Without water no life is possible on earth and dharma depends on
rain and water.
Kural 25 gives the name of Indra as the king who is witness to the greatness of the
Sage who have controlled the five (senses).The vedic RainGod is the only name Valluvar
has used in his whole treatise. (He mentions story of Vishnu measuring three worlds with
feet but without mentioning name)He says the deva on earth are the anthanar(Brahmins)
because they are the ones who knows Aram or dharma and does not hurt another
jeeva(ahimsa)and are compassionate (Kural 30).Am+Thanmai and Chem+thanmai are
used in this kural.The first as compassion and ahimsa and the second as himsa .He asks
people to do good deeds in whatever way possible,in all places,and all times and in all
ways possible and it is the ideal philosophy of the Chantron (ideal virtuous man).This is
the way of the Aryaputhra in all wakes of life .(The civilized individual).
How do we do service to people?
1.Ascertain the priority needs of the people.
2.Satisfy them with personal efforts and financial and other service contributions
3.Mobilise the community’s thinking ,resources and will in that direction
4.Make the profession /vocation a live opportunity for service in your immeadite
surroundings and geographical area.
5.Promote international good will and understanding
If there is no selfishness in mind that will be the best dharma .This Nishkaamakarma is
the keystone of Krishna’s as well as Valuuvar philosophy(kural 34)and is also reflected
in Proverbs (22.11)and Mathew(5.8) in Bible.
The Grihastha giving food to sanyasin,to poor people who are hungry,and to ancestors
,elders who are unable to work is the friend of all ashrama and all varna and all beings
and is doing the best dharma.(By doing the panchayajna).Aimpulathaaru is the word
Valluvar used in kural43.Periyapuranam (26)says:-
After dividing the total income into 6 parts a man has to give one part of it to king as tax
(kings due)and the rest five is for daiva,pithru,athithy,relations and society and for
oneself in equal quantity.
This was the customary revenue and the way of life of all people.It is this that was
changed by the foreign rules all over India.In Holy Koran(Ch 2,Rukoo 9)we find that
riches should go for parents,near and dear ones,kindreds,orphans needy and way-farers.
In kural a person who lives an ideal life with dharma is the Thala(head)or chieftain of all
others ,the leadership is only for him.(kural 47)Thus the term Thala,as head ,or chief
leader and place of such people is called Thalappally,Thalassery etc also in South India.
Kural 50 says “Vaiyathul vazhvaanku vazhpavan vaanurayum theyvathul vaykkapedum”
.
One who lives a good life in Vayyam with dharma,becomes a God among the
heavens.(Bhoodeva).And the role of a wife in such sahayajna is important as Valluvar
says ,even if a man has everything else ,but a wife without control of five senses and
culture he is living a life of poverty.The real kaappu(protection)of a womans chastity is
not fort or army but her own mind and her Nishta to follow swadharma.As a heroine of
Shakespeare said”My chasity is the jewel of our house bequeathed down from many
ancestors”.Proverbs (31.25)also say this.Kambaramayana asks( jatayu:uyir 144.57)who
protected Sita’s chastity?Was it Janaka’s good deeds?Rama’s dharma?Or her own
protection of chastity?The answer is obvious.Sharing a life of pain and
pleasure,adversities as well as good days alike a woman does her sahadharma not only in
family life but in all his vocations,and in the yajna and in the next world .If a wife is not
upto the mark ,a man cannot walk proudly as a Rishabha among people and hewill be
slighted by all who knows him,because of the noncultured uncontrolled habits of the wife
.(Eating ,drinking ,and involving in bad words etc she brings shame on him).Thus a good
cultured civilized wife is the auspicious life and good children are jewels of such a ideal
wedlock.Kurals 81-90 is on hospitality and feeding guests and needy as dharma.A great
person who does that is called a vallal with same dhathu as valla/valluva/vallabha etc
.Kural 87 specifically says the the worth of ones hospitality is measured by the quality of
his guests.Hospitality is a velvi or yagna,as Athithiyagna in 5 mahayagna.
From Babylonian,Sumerian ,Assyrian IVC times the perfect measurement and balancing
of weights and measures is wellknown among Indians.During Mahabali’s reign there was
no false balance or false measures is mentioned in Kerala stories.Thiruvalluvar in kural
118 says to hold the scales(of balance)even and fair is the ornament of those who seeks
perfection in their rectitude.This is justice of equality in all affairs too.Not only in
physical balance but also in mind free from bias or partiality and words free from envy or
selfish motives etc.Kural 120 says the tradesmen guard other people’s interest as their
own ,and thus their trade flourish.And in Aihole inscription of the guilds also we find this
idea expressed.Honest dealings as best policy in trade was not a lipservice but day to day
practice of dharma.This commercial ethics of agroeconomy of India was lost over the
time ,first in North India and then in SouthIndia by submission to the rules of foreigners
.The focusssed dedicated disciplined life of traditional dharma was replaced by new rules.
Kural 134 says a Paarppan(seer/Brahmin from which word the Parappanad is derived)if
he has forgotten his scriptures can read up and regain but once he looses his rigt conduct
he is loosing his birthright(Janmam right of dharma) or Pirappozhukkam.
Social cooperation is hallmark of Valluvar’s principle of dharma.He says good men
produce wealth industriously so that they may dutifully use it for benefit of society.And
only those who live with such social co-operation has lived a perfect life and others are
as good as dead.He is compared to a village drinking water source getting filled up with
rainwater as and when more people use it.It is like a fruit tree giving fruit to all in the
village.And like a healing drug or medicine for all ills of the society.And even if the
resources are small,people with knowledge of dharma share it with all.The worst misery
such a dharmic man have when he is deprived of wealth,is that he cannot help others as
before.Valluvar says even if social co-operation ruin you economically it is worth
embracing at that cost ,because it is better to be ruined by co-operation rather than live a
life of non-co-operation with society.(Kurals 211 to 220 are on socal co-operation).kural
221 distinguish daana from investment done for a return.It is more blessed to give than to
receive for a yogin and for a dharmishta.(Bible and Koran also admits this).Only a noble
mind can do daana even if it is riskyas Mahabali did.The great people who feed the poor
are investing not in physical wealth or returns but in the everlasting heavenly rewards
.The one who shares a meal with the needy do not suffer pangs of hunger .Those who
hoard wealth by unfair means and do not give it to anyone,does not know the happiness
of giving,and their wealth is lost as they have come.It is transient.If a poor hungry man is
wretched,the man who close door on his face is more wretched .The fame of a person
who helps sufferers and poor will be greater than all the scholars and literary and musical
giants is the opinion of Valluvar.Legendary figure of Paarivallal is an example.Paari was
a person who lived in Cheranad.The value of compassion is stressed by valluvar and he
says that if everyone stop meat eating no one will slaughter animals for making a profit
out of it.(Kural 256)
All these are under dharmasasthra.The Arthasasthra(porutpaal or economics )of Valluvar
is as follows:-
The kingship and Govt or State has six necessities.The army(Padai),the people(Kudi),the
food(Koozh),ministers(amaichu)allies(Natpu)and fortress(aran/aranmanai).The king
should have some qualities and training to obtain these qualities.In the practical realistic
economics of Vallluvar is the underlying moral ethical tone of the Arhtasasthra of
Bheeshma,Krishna of Mahabharatah times and it is absent in the 15th century
Machiavellian Prince .Time and place management is dealt with by Valluvar .The society
in which Valluvar lived must have been quiet informed and learned from his treatise.The
absolute value of honour is never forgotten even when dealing with the material aspects
of life is reflecting the values of the society.Aracharul Eru(Rishabha among kings)or
sometimes translated as the Simha among kings(Nrisimha)is having the 6 wealth as
Valluvar says.Such a king was equated to Lord Visnu by Thiruvaymozhi (34.8)is
significant Kulasekhara being a Chera/Walluva king.
1Army in appropriate strength and variety(Chathuranga)
2.Treasury/Nidhi with all necessary resources for expenditure in normal and in times of
adversity like famines etc to provide food
.
3.Able,experienced,learned in statesmanship to advise king ,without fear or favour should
be the ministers.
4.The allys who stand by king through adversity and prosperity ,honestly ,ready to give
up even ones own life for the sake of king and nation.
5.The people who are just and learned in all affairs of state and able to decide in village
assembly what they require,what priorities of the kudimakkal are.And how it would
affect welfare of entire nation.
6.Fortress for defence .
The best fortress is dharma.Then the natural fortress of mountains and oceans and
rivers.Structures like manmade fortresses to be used when there is no natural protection.
These were existent from time of Ramayanam onwards.Thus the continuity of a culture
has to be assessed from scriptures.The 7th organ,the head is the king himself.Kural 756
says the sources of income of state as Uruporul,Ulkuporul and Teruporul.
Uruporul include the dues or tax paid to treasury by people the tax rate of 1/10th
,1/6th,etc.Also the treasures which come in ships(uru)whithout heirs or in a storm
etc.Ulkuporul is the ulkam and sulkam (chunkam)as duty of transport
customs.Teruporul is the tribute from a vanquished king,seizure of that kings assets,as
a legitimate acquisition for payment of the army etc.
The word Koozh for food covers all varieties of food articles as resources of the nation
and it is on this the agroeconomy is based to feed all citizens and to make profit from the
excess produce.In a political game we find dishonest change from one side to other for
power gains.This type of friends or allys make the kings /rulers Govt weak.So too
advisers who always try to please by saying untruth also is bad for a ruler.In
Mahabharatha the worth of Vidura was that he always said fearlessly what he felt about
the partiality of the king though it displeased him.
Valluvar says the rulers should have courage,generosity,knowledge and perseverance in
boundless measure.Alert,learned,brave rulers/leaders are needed in all regions.A king
without Dharma will not be able to aquire wealth,develop and guard it,for equitable
distribution of state expenditure and public good .(kural 385).Rulers should be accessible
easily to public and should be kind and use only good words to them(This is important in
our present day too).Only then he get public support.To such a king the people willingly
succumb and support.Only by performing such dharma of the land the ruler become
worshipped as God by people.To a king who is just,patient and impartial and have
forbearance all world rally under a banner.(K 389)This was the idea of a unified nation
under an emperor in India.The light of a king are his kodai(giving away as well as
umbrella both seen in the Kodainadu of Valluvanaad of Chera kingdom of
Malabar)Chenkol (justice )and concern of the Kudi’s(peoples)welfare.(Prajakshema in
scriptures).The one who has these symbols is called The Udaiyaan(one who has) or ruler
of that region.(K 390).The divine light or thejas which gives a status of king or ruler is
thus generosity,graciousness,dharma or protection of justice without partiality and
concern of peoples welfare.Each king aspired for such qualities and educative system was
designed for this purpose.The learning shape ones conduct and therefore education and a
Guru was given priority in the system.En(Number)and eluthu(letters0are two eyes of
humans for making a best life.The seers or people with eyes are only these people with en
and ezhuthu as their eyes.The eye of others is not eyes,says kural(393).Thus Paarpanar
(See paarpanar anghadi,Paarappanaadu etc in Kerala kings traditions).To bow before
such Udaiyar(who have knowledge)is to learn from them and improve life.
Valluvar mentions sand which gives water as one digs .
Kural 396:-Thottanaithu oorum mantrakkeni maantharukku
Kattranaithu oorum arivu.
As one digs deeper into sand more water comes out.Similarly as one learns
more,knowledge is deeper and wider. Learning in this birth stand him for next 7 births (K
398) and the learning when it makes others happy ,one is prompted to learn more and
help more.In this way the pursuit of learning continue.Valluvar compares the ignorant to
a barren land which does not give any ield to be counted fertile(K 406).What is the
diference of the learned from ignorant?Valluvar says the difference of man from other
animals.(k 410).Therefore listening to the wise is the most sublime wealth.Wisdom is the
best wealth for Vallluvar .The wise man love entire world with constancy unlike a bloom
that opens and closes frequently(K 425).This is seen in Bhagavad Geetha (7.8-9).Only
men of wisdom foresee what is to come and are prepared for it .The ignorant know not
what is ahead of them and are caught unprepared .(427)Therefore wise are not afraid of
any adverse situations .They have already read the signs of it (foresight)and taken
precautions against it so that the peole are saved.The wise do not allow even a small
blemish on their character.They avoid even millet-sized(Thinai size)fault in their mind as
if it is great as a Palmtree(Panai).Thus is purest of mind and intellect.(Sathwik as said in
Geetha).Because such small faults can accumulate and ruin ones wisdom.The life of one
who do not foresee ,is like a haystalk in advancing fire.So,a king who judges fault
/adharma in others should be faultless .Miserliness,amassing wealth without giving or
sharing it to others is not just a vice but it is the worst vice and such a person find his
wealth declining and vanishing(K 437,438).Another wealth is having good people as
friends and councellors(k 441-450) and avoiding bad people to enter the circle of friends
and councellors(451-460).Because water will take the character of the soil through which
it flows.Men’s character is likewise altered by the associations they make.Kurumthokai
says(40)Chempulapeyal neer pola.The water in red soil take muddy red colour
easily.Crime by imitation and crime by association happen when one associate with bad
people.The perceptions of a mans mind are belonging to own mind.But ,the nature of a
man can be assessed by the company he keeps(453).In fact the knowledge and
dispositions which look like arising from ones mind are stemming largely from one’s
company(454)and this psychological knowledge is needed to have association with
sajjana and dissociation from durjana .Purity of mind and of actions spring from purity of
associations.The pure minded leave behind a progeny of pure minded.The efforts of the
pureminded will never fail.They will succeed.The purity of mind not only gives spiritual
growth but also material and personal prosperity and good associations leads one to
glory.It gives strength and support in all actions and dharma.Actually this is the reason
why the friend(husband/wife) in a family life also was selected from a good lineage of
dharma.Kural 460 use the term Thunai(help/mate) for an associate.
What is forethought for ultimate success?
Here Valluvar gets to Arthasasthra proper after his introduction to graihastha and
Raajadharma.
There are 3 elements for each action to be considered before it starts.
The risk of loss ,the possibility of acquisition,and the ultimate return as value.For one
who considers all these after proper consultation with his honest friends and sajjana
associates there is no failure.The wise conserve what is already
gained.(Protection/Sthithy).Only after that they enter a risky,doubtful enterprise.No one
venture into a project without full deliberation and a clear decision .To have an illmade
project plan facilitate loss of what one has already aquired and therefore the wise draw a
welldesigned action plan .Valluvar says doing the forbidden and not doing the obligatory
both leads to ones ruin.The action should follow analytical decision,resulting from deep
deliberations .The action plan that has no systematic planning will fail even if there is a
majority support (as we see in our present elections) according to kural 468.If we do not
consider the public welfare all our plans will be ruined which is important for public
relations in a welfare state
Valluvar Strategy:-
Decide how much resources and power one needs to carry out a project.
The resources at disposal
The strength of it and of the allies
After studying al ranges of possibilities ,related problems launch project.
Concentrate on enterprise fully
Then nothing is impossible.
Overestimation of resources and strength is not good for success of project.Even the
weight of a peacock feather can break the axle of a cartwheel .(overconfidence and over
exhibition of power is not good).A parallel in English is a last straw that break the camels
back.The one who climbe to the thinnest branch of a tree and attempts to go further fall
and perish.Therefore measure the income,and give a part as dharma(charity work)and
live a life of dignity.If the channel of inflow is narrow and small ,the outflow should not
be disproportionate.(Kural 478).The sources of income and expenditure to be balanced
well is the idea.If there is ample resources and if the enterprise start at right time the
rewards will be good.Tying up operations to seasonal variation is the rope which binds us
inseparably to prosperity.(K 482).This is very important in all matters of
economy,especially in agricultural operations for a good produce without much risks of
loss by natural calamities.Thus right means and right time is important in agricultural
economy (in all economic pursuits).The right place for action also is important.(K
484).For growing paddy one has to choose the soil,climate best for paddy.Similarly for
each crop.When the right time comes,act swiftly,and with a sure aim (K 490).Do not
waste time when the right hour and opportunity comes.Act quickly and make produce
necessary for sustenance and sharing with others.this policy of agricultural economy is
important in Kerala and India (generally)which depend upon monsoon rains for its
produce and for overseas trade from antiquity.Kural 496 says the four wheeled chariot is
not of use in the sea and the swift sailing ship is not useful on land.Therefore every kind
of transport should be planned for the produce to be used in a particular medium and used
to maximum benefit of gain,with minimum loss .
There are four tests for efficiency of an executive(administrator/king).they are on
Dharma(virtue),wealth(artha) Love(Kama) and fear of death(Courage to face adversities).
Thus choose a leader with a good background ,free of faults ,sensitive to public censure
.(K 502).Valluvar also says from a good family (Kudippiranthu).Kural 794 also says the
same.When you select the leader ,weigh the persons worth and his failings fairly and
choice made if good prevails.(This is a democratic method of selecting a King by the
people and the assembly of people which was there in India as we understand from
Ramayana times ).Have we this faculty of selection in modern India is to be debated
seriously .The deeds of the individual and his behaviour alone will be the touchstone
which determines ones greatness and littleness.(K 505).Perumai and Chirumai are words
used here for great and small.It also mean the elder and the younger.(The words Perumaal
and Cherumaan or Cheraman coupled thus is the younger Great King of Mooshakavansa
.The elder one being in Mahishmathy ,the banks of Narmada ,and younger one in West
coast including present Karnataka and Kerala).Choosing councilors,ministers etc should
be with utmost care and impartiality and good and learned men with impartiality alone
should be selected(K 506-507).One who chooses a stranger without testing his ability as
well as honesty and impartiality,into administratin is causing endless trouble to posterity
(508).Trusting untested strangers and doubting tested honest aides also leads to such
destruction.(510).The good performance of public service is a test of good leaders.He
should be able to (512)
1.Enlarge resources of income
2.develop wealth of the realm in which he is in charge
3.Overcome and find solution to all problems that arise .
The criteria for proper selection are :-
Affectionate loyalty,a discriminating mind,decisiveness,and freedom from desires.With
thes e,the person should also be a man of action .Work is to be entrusted only to people
with expert knowledge and painstaking application and not to ones
favourites(515).Therefore before starting a enterprise,think of the nature of the job,the
suitable men for it,and appropriate time and place for it.(516).After making such a
decision that such and such a job can be done by such and such a person competently and
honestly ,with the available resources ,he should be left free to do it by himself.(517) This
is delegation of power .The delegation promotes motivation.The freedom and flexibility
is a way of decentralizing power from the emperor /chief executive to
subordinates/people.But the Emperor/Chief executive does not loose all responsibility.He
has to do
1.Tests and checks in the field of activity of the subordinate,inspections periodically to
see all works well
2.statistical checks
3.good will,performance and acceptance as prevailing in people being checked .
Thus central and peripheral systems work in harmony based on a common goal and
dharma or ethics .Both have responsibility to the job and to the people and nation
alike.This can happen only when all are united by a common code of dharma.If this
dharma prevails everything in the nation will automatically be straightened out .
Appropriate contact with the honest and affectionate people who give support is part of a
successful ruler.(522-23)If he have no such intercourse he is like a lake without bunds
getting a bountiful supply of water.
Kulavallaa kodu intri neer niraithan :- shows the knowledge of construction of a bund
(Kotu/kolu)for lakes for irrigation.Chutthramthazhaal or lookingafter the community or
the society/tribe is like protecting water with a bund for productivity .Thus public
intercourse and co-operation in agricultural field of Kol with bunds protection is related
in the two kurals.A halfway between state communism and individual capitalism is seen
in this strategy of co-operative farming industry is noteworthy.From Kural 524 we get the
nature of Kulasangha or agricultural guilds of ancient India.
The tribe of a man (with an elderly experienced leader as chief)surrounds him and
establish social contact with all,and result in prosperity of all together(524)..The generous
chief with a kind word attract all his kinsmen as allys.Thus loyal people surround him in
all times,even in adversity.(Saama and Daana are used by a good leader .)The crow when
it gets food ,call all its community to share it,before it eats.the good chief is like that
(527).He gives first and only then takes is share.He treats according to merits and
demerits the people of the assembly so that everyone strives to be meritorious.Special
services are rewarded by titles and awards .If someone leave you,find out what the reason
was ,and correct it and get back that ally is a good advise Valluvar gives.(529)When such
people who deserted you come back ,test them before taking into confidence ,but do not
reject summarily.
Arrogant thoughtlessness is a worser enemy than anger to a executive.A false sense of
security and overindulgence in pleasures result from that.One has to be ever watchful and
thoughtful .Vigilance and bravery are more important than a fortress in
defence.Negligence can lead to disasters.Therefore listen to works of wise people and do
swadhyaya ,learn always,be watchful and vigilant and dharmic in all deeds and
words.Just as people lookat raincloud for sustenance,they look at rulers for
justice.Therefore,
Anthanar noorkum arathirkkum aathiyaay
Nintrathu mannavan kol.(543)
The ultimate basis of veda of sages and dharma of the wise ,is the straight unfailing
scepter(symbol of justice)of a good king.Kol is the word here for justice,for balancing
,and a measure,and a scepter as symbol of justice.Chenkol,Thulaakkol and Kol fields of
the king (the law and order,the weight and measures,the wetland paddy as food)all comes
under the guild of a kulasangha of learned Anthanar (Brahmana/Brahmakshathra /rajarshi
as chieftain of a tribe ).If the ruler is such a just and wise one ,all wishes of people being
fulfilled justly under him,the entire world will be at his feet.(544).Then seasonal rains and
rich harvests will attend him .(545).It is not weapons which give victory to a just king but
his Kol (546) or natural justice and corresponding prosperity from the land blessed by
seasonal rains to give all fruits .The person who protects dharma,is protected by
dharma.Valluvar compares destruction of bad people who are harmful to dharma ,to
weeding of fields for growth of good crops(550).Kural 551-560 is about a tyrannical king
who is destroyed by his own actions.The lack of a compassionate ruler is compared to
lack of rainclouds leading to dry land with no greenery (557).Under a tyrannical regime
,according to Valluvar ,it is the haves (rich)who suffer more than the have-
nots.(558).They are deprived of all that they had ,because the tyrant is after their wealth
and ignore the poor.This was the foresight Valluvar had about the Landlords and kings of
India ,which happened under the foreign rule.It was they who lost all .The have-nots
remained as such .The haves lost all .If king is not just,rains fail,famines come,cows yield
less,Brahmins loose intellect and forget their Manthra and knowledge(559-560) and all
these happened as Valluvar foresaw it in BC 31.It is interesting how Valluvar compares a
dharmic king to a good music.
Pan en aam paatarkku iyaipu intrel
Kan en aam kannottam illaatha kan.(573).
Tune,expression,words ,of song etc should be in perfect harmony.To have an eye without
compassionate graciousness is like a music with these in disharmony ,and total
imbalance.The integrated quality of music as well as the king is in its compassion.
Valluvar has identified intelligence service and arthasasthra or literature on state-craft as
two eyes of the ruler.(Ottrum urai chantra Noolum).This is in conformity to the old
Sanskrit texts also.What was the need of a intelligent service or Gupthachara?To know
whatever happens to every one in the kingdom,at all times and necessary steps to be
taken for help or for prevention of disasters.For this a wide network of Gupthachara are
employed.They cover all,including kith and kin of king in their watchful eye.They
disguise as sanyasins,holy men,get access to all places and collect information without
arising any suspicion and protect secrets even under extreme co-ercion (586).They have
inner sources of verification of such information collected and present only after full
confirmation.A system of countercheck was there.The balanced statecraft of the times
should be understood from such statements of Valluvar.The spys should not know each
other.If three informants say the same version,there is reliability of information and
action can be taken.But the open reward is not possible for a gupthachara ,since that will
expose him to public eye and his job will suffer.
What Valluvar says about laziness is noteworthy.He says a person/administrator who has
no laziness will gain the entire universe ,which was measured by the three steps of Lord
Thrivikrama.That is the story of Mahabali ,King of Mahishmathy and of Kerala during
Vaamana Avathar of Vishnu.And the rule of Adi alavu(measuring with feet the timespace
in astronomy)vakya is famous in Kerala tradition of astronomy .Lack of laziness and
human effort in achieving great deeds is praised.The great works are finished by the
strength of perseverance .And such works are for benefit of others too.Social service or
Velaanmai is with distribution of what is needed with a sense of duty to those who
deserve it most(Thakkarkku) as said in the Geetha .One who is committed to a cause and
do not go after sense pleasures is the pillar of strength for people,for
society.Industriousness brings prosperity while laziness brings the opposite.The elder
sister go with the lazy and the younger,the lotus-born Lakshmi with the industrious
(617).There may be limits to ones intelligence,or its outcome,and one may call it fate or
Luck.But with whatever available knowledge ,failure to apply that knowledge for work
and for social welfare is blameworthy (618).Thus practical application of learning,gnana
is needed for all people and no one can escape from not exercising the will power to
make it to good use.Then Valluvar says(619)even if Daivathaan (God)or providence is
not helpful the personal efforts will bring its fruits (kooli or salary/fruit of action).The
result will be proportional to the effort .Reaction has to be proportionate to action is a
universal law of prakrithy.With hard labour and ceaseless industry people are able to
overcome the fate (swabhaav of thriguna ).This kural(620)is just the opposite of Kural
380 which states that destiny is supreme and even with planned efforts to overcome it,one
has to experience its effects.How is these contradictions conciliated? The 380th kural is
saying that karma determines a mans disposition and predilections in present life .620th
say human beings have options either to take the line of least resistence and let it go like
that or to overcome pre-determined obstacles with a dominant will ,discerning knowledge
and persistent effort which could make all the difference in ultimate outcome in a
particular set of circumstances.Even though the result may not be 100% what is desired
one can reach a near enough objective.Geetha(4.37)say fire of knowledge reduce karma
to ashes and Valluvar say a matching will and industry could complete the process of
victory over fate and that is what Nishkamakarmayoga of Geetha also teach
us.Therefore,there is no contradiction,though seemingly contradictory.Conciliation
happen when we understand the meaning properly.If not,the controversy will lead to a
theoretical jargon of confusion which is of no use to anyone.
Fortitude and power of endurance in face of all adversities is a great strength and a
strategy to overcome it.Kural 622 says ,even if a flood or deluge comes with all
misfortunes,the wise can overcome it with his right thinking.Whether Shakespeare got his
expression”Taking up arms against a whole sea of troubles” from Valluvar has to be
thought of.If one can look at misfortune with a smile on his lips and face it,one can
overcome it is Valluvar theory.Such a person with fortitude is compared to a brave bull
yoked to plough,who breaks all terrains that it traverses up or down,desert or
swamp.(624).The tenacity of the bull in preparing the hard ground ready for next produce
is compared here .To understand that misfortunes is the law of life and to know this and
to be not perturbed is wisdom.Then one can face it with unflinching
equanimity.Adversity is a challenge for survival and know our circumstances and plan
ahead and face when it comes.
What all should the advisors or councilors of a wise king know?
Karuvi(instruments/technology),Kaalam(time/seasons),cheykai(the methods of
performance)cheyyu(the act or function itself)aruvinai(all its pros and cons )should be
analysed by them.He should have 5 traits:-Resoluteness,concern for welfare of
people,study of statecraft,driving energy.He should be able to reunite antagonists,cherish
existing allys,disunite allys among the enemies.(except the last said all seems necessary
from my point of view.)This is for the unity and co-operation and leadership qualities of
the ministers is a must for it.The minister assess everything in the country on a action-
oriented basis .The success-oriented action plan of a minister depend upon his
learning.Every subtle knowledge about the country should be known to them if they have
to take a successful action .They should know their country,its
tradition,geography,strengths of agrarian and other economy traditionally and various
measures of improvement for increased production,welfare of people etc and the defence
of the nation.Not only book learning but practical knowledge is important(637).The art of
persuasive speech,oratory and communication power as part of leadership quality of
ministers is ascertained by Valluvar.It should be logical and convincing to listeners
.Kural 644 says “no greater dharma or worldly benefit can accrue ,than by suiting ones
speech to the assessed intellectual level of the audience.”The target audience determine
the standard of speech of a yogin .This is a principle of management and public speech
of modern times.
In debate convincing style,good memory and fearlessness are important.Profound ideas
can be expressed in simple language in orderly fashion.A unfocused question can bring
an unfocused answer.So ask what you want to clarify in simple short structured
question.You will get structured focused answer if the student know answer.If they don’t
know no beating about the bush is possible.So a discussion if it leads to beating about the
bush means the opponent is simply showing off that he knows everything and actually
doesn’t know anything ,So the best answer should be a golden silence .To people who are
squeking without an aim,and to purposeful arguments to belittle one,what should one
do?Do not go into waste of time by arguing with them is the best advice Charaka gives
.That will reduce confusion.And will save your time,energy and health.To go into
meaningless argument with such people is detrimental to ones reputation also.
So what are two steps a wise advisor give to a person who start an enterprise?
1.Avoid all illconsidered actions
2.Once an actionplan is agreed upon after proper discussion of its pros and cons and its
risk etc,embark upon it and be ready to face all problems that ensue.
Life is such a project which has to be faced both in pain and pleasure,in gain and loss
alike.An efficient wise man disclose his purpose and action plan only after completion of
action and its success .premature disclosure can lead to many problems.Kataikotka is the
word used for final disclosure by Valluvar.
Make a plan,speak about it.That is an achievement.But a greater achievement is to
accomplish the plan as stated and ten speak about it.(664).The man with a
willpower(Ichasakthy)makes a design or plan of action,achieve his objective facing all
adversities and he is an efficient leader(666).Do not insult men looking at their
stature,because an axle-pin(Achaani) is essential for function of a mighty temple car.Thus
all people ,whether small or big,rich or poor were given equal importance in the
management science of ancient India .And that was the reason why all were satisfied and
there were no rebellions in diastant past ,one should think.Kural 669 says programmes
,which increase happiness and peace of all beings or subjects ,should be pursued wih a
willpower and continued even against al hazards.This is the ultimate hallmark of success
for Valluvar ,just as for Srikrishna in the Bhagavad Geetha.
Once a decision made quick implementation is needed(671-672).There are two types of
actions:-1.Which can be done at leisure ,implemented slowly as along term plan
,slowly,deliberately
2.Things require prompt quick actins which cannot be delayed or put off even for a
Moment
Agricultural pursuits have both these limbs of action.Before commencing an action,it is
wise to consider in depth the objective,possible obstacles,benefits and and riska and
reactions after completion .(676)To do a job advise from an experienced one with
expertise on the subject is essential.kural 678 say one successful plan will lead to another
as with one elephant ,we capture another elephant ,which again shows that Valluvar was
aware of capturing of elephants in the Chera country.The 677th and 678th kural read
together mean that one should learn expertise from an experienced person and use it by
hard work and industry to reach heights of success and become a model for entire
world.Japan had done this in recent years.If one wants prosperity to ones country ,one
should create a peaceful atmosphere for carrying out all activities of production,trade and
commerce etc.Selection of messengers and ambassadors to courts of other countries and
the diplomatic qualities of such messengers are dealt with in 681-690 kurals.
Valluvar says the speech of a wise man in an assembly is like the channeled water to
grow living plants.The word chorinthtru indicate the correct amount of water being
channellised in right manner through proper channel to each field/or plant so that all
grow and prosper.It shows the common methods of irrigation prevalent in those times.
Speaking to people who will not understand the intellect of the speaker is like throwing
nectar into a gutter.(720)
In a discourse one has to absorb worthy thoughts from those more learned(724).
A welfare state and a prosperous nation:-
To be prosperous a nation need ,(K 731)
1.Unfailing harvest (produce for food sufficiency)
2.Wise men for giving good advise(men of learning and character)
3.worthy men of wealth (good and compassionate rich people who share wealth with
others)
The land,labour ,and learning and capital sharing in other words which are organized on a
definite basis of dharma.
A country with abundant production and consequent wealth and harvests in plenty
unaffected by pests and diseases is prosperous and famous.(732)
A great nation bears unexpected burdens with fortitude,and still regularly pay the needed
taxes to the King(733).Freedom from famine and epidemics and harassment by
others(foreigners/enemies)make one prosperous.(734).Pasi,pini and pakai should not be
there for prosperity .This foresight of Valluvar deserves special mention.Because all the
three usually come together and make the nation weak and poor but still a great nation
face it and come up or emerge againas a great nation.(Which we are witnessing now in
Japan,India etc).
Kural 735 says that a prosperous nation will not have warring sects and destructive
internal strifes or murderous offences that disturb the peace of the country.Kolkurumbu
(motiveless murder)is happening every day in all nations of the world at present and
makes entire world less prosperous.Only if they see reason and come to terms ,peace will
prevail.The country which was laid bare by enemies,still do not loose its basic essence of
prosperity is the leader among nations according to Kural(736).And kural 737 continue
that the waters on the surface of land,rains that fall from clouds,the mountains,rivers and
great dharma(val aran) are the real prosperity of a country.Actually the word irupunal is
used (two sources of water).The surface and groundwater including.The ocean and
mountains as natural resources as well as defence,dharmam and plalace(Aranmanai being
palace/fort)for protection is given in a pun in this kural.Piniyinmai(Diseaseless ,healthy
state),chevam(wealth)vilaivu(good harvests)inpam(happiness) and
emam(security/defence)are the five necessities for prosperity of a nation.(738)The
pleasures are interpreted as social festivals and fares with dance and music for rejoicing.
Kural 739 says the prosperous land gives good produce without much effort,and with
rainfall and good soil ,and it is the best.The dry lands where people toil with their sweat
to earn a living is not considered as a good prosperous land. The good sign goes to Kerala
and Malabar and to Cherrapunchi in Assam then.(in case of India).
Naaatu enpa naataa valarthana naatu alla
Naata valam tharum naadu .
But still with all these economic factors and all other attributes of a prosperous land if a
land is not doing well it is because the ruler is not good and efficient(740).This is what is
disturbing when we think of Kerala.Kerala has all signs of a prosperous land and if it is
not yielding good produce the rules and attitudes of the people are to be considered
thouroughly to find the real cause for this failure.
How the ancient kings colleted revenue ?Valluvar say(755)the wealth is collected from
people when they give it with compassion and love .The king should not collect it
without their willingness.The ownerless property,custom duty,excise duty ,prizes and
tributes alone belong to the king absolutely(756).Along with this 1/6th of produce which
people give willingly as revenue for protecting them goes to kings income.
The position of one who makes wealth (an entrepreneur)with plenty of financial backing
is compared to a person who ascends a hill to see a elephant fight on the level
ground.(safety and security if there is good capital behind).
Valluvar thinks that in great adversity only a honest traditional army will serve the king
and the new ones will run away or make benefit by frauds.He asks what is the use of
having an army of rats which dismantle with the hiss of a serpent?The good honest army
does not desert or disgrace and maintain traditional valour in all situations.(Such an army
of Valluvakonathiri as Chaver army came into existence against Zamorin during
Mamanka means ,such people were present in Valluvar’s time also.Was he one among
the army chiefs of such tradition?It looks like so.Because 771 is a kural of such a chief
addressing a prince insulting a cheifton/king .It says:-Do not challenge my leader .Many
have challenged him before and now they have all become stone statues.(about the
memory stones of warriors as Veerakkal in Tamil speaking countries).For my leader the
word used is “En Ai” as laid down by Tolkappiyam.(Aiyyan/Ay ).
About enmity within a guild or tribe Kural(881)say even a shady grove and inviting
fountains will bebad if they breed diseases and equally dangerous are treacherous
kinsmen and friends within a kingdom.How internal strifes ruin a nation is described in
detail by him.Even if the treachery is only the measure of a sesame (ellalavu)since it is
from within it is dangerous is his view.He also says men who are ruled by wives (by fear
of her,acting according to her words ,and are infatuated with wife)will not be able to do
something great for society ,though he may achieve some personal wealth and fame
.Because he had lost his greater dharma he is looked at with scorn by others.It is a
shameful evil for a man of worth according to Valluvar to be obedient to wife and neglect
social duties.The man who is afraid f his wife is a wretch who does not get salvation
because he fails in doing dharma.H ecannot do a good turn to even a deserving person for
fear of his wife and her harsh words.They pretend as Gods of bravery but people will not
respect him.Or even if he lives like a God ,with fame,wealth and luxuries ,he never gets
acclaim as a good person.A modest womanhood is to be praised more than such a
manhood.The man who is a slave to wife will not do justice even to his honest friends
and to society .He will do the wife’s bidding all the time .He does not get love,virtue,or
anything at all .The woman who love for wealth of a man will only be a ruin for his
dharma.The people who sell dance,music and body for money are alike in
Chilappathikaram (3.8.9).The enemies of a good man are woman who pretends love for
getting his wealth(Irumanappen or woman with one in mind and doing another)playing
dice and drinking alcohol.Therefore ne should avoid these for a dharmik life.
A kavariman or yak removed of its wool prefer to die than live.Like that is a honest
human being of good ancestry who will never part withhis homour.In the Cheraman
Kanaikal Irumporai,a chera king sang(Purananuru 74) when he was imprisoned and
slighted by a chola king that he preferd to end life than suffer such slight within a prison.
A chantron(gentleman)is having 5 qualities according to Valluvar.
1Compassion for all lives.
2.sensitiveness to shameful conduct
3.social co-operaion
4.Grace to all neighbours and beings of world
5.upholding truth always.
He my be poor but his innate strength of character makes him rich internally even in that
state and he is any day nobler than a wealthy man without this character.Kural 930 say
all men have limbs and organs alike but it does not exalt a man to oneness with the great
man.Meaningful affinity comes from cultural identity not from the human form
alone.The one who serve others with dharma,justice is praised by entire world as great.It
is by such men of good breeding and culture that the world goes on smoothly.But for
them the balance and harmony of world would be buried in dust.Accumulation of great
wealth in a uncultured mans possession is like milk kept in a unclean vessel and turn sour
easily.Wealth not shared with public is a waste.It is a miser who hoard wealth who is
born as a demon in next birth according to Valluavar.They are burdens to mother
earth.Even with their crores of money they are useless .He is a plague on his own wealth
or a beautiful lady who grows old in her obstinate loneliness of spinsterhood (not
allowing any one to enjoy her beauty).His wealth is a poisonous tree in the middle of a
village ,with fruits which no one will eat or relish .The generous man is like a raincloud
and even when his resources finish they are replenished in no time for benefit of
mankind.
Food ,clothing,and other daily needs are alike for all men but the good man is different
from others by his sensitivity to shame.The great people who wants to serve the world
plans their activity systematically within the defencive bounds of sensitivity to shame.If
one breaks rules of ethics he offends his birth.If he acts dishonourably,he is lost to virtue
itself.
Citizenship duties:-
Valluvar says(1021-1030) nothing advances ones family prestige better than service to
the community,committedly performed till ones objective is fulfilled.Endeavour and
indepth knowledge are the two qualities based on which a community will prosper.When
a person sets out to work for the advancement of family and the community ,God himself
will grid up loins and lead him.The efforts of those who try ceaselessly to raise the
standards of prestige of their extended family (kulasangha)will be crowned with success
even without much planning.The man who shuns inequity and assiduously promotes
community welfare will find all the world becoming his kindred.
Kuttram illa kudi ceythu vaazhvaanai
Chuttamaaychuttum ulaku.
In Purananuru Poet Kanian Poomkuntranaar say”Yaathum oore yaavarum keleer”.(The
entire world is our home/village .)Manly endeavour in a person of noble heritage involves
advancement of his community ,as his personal business and family’s bounden duty.Just
as the brunt on the battlefield falls on the courageous,the service to community as a total
burden devolves on those who can bear it.Community service need not wait upon season
or dignity.Those who procrastinate so ,will ruin their own reputation and the
community.The effective reform of society is built upon the consecrated suffering of a
few devoted and committed individuals.Such people are ready to suffer any thing
(physical and mental)for the benefit of others
.
The kural is “Idumpaikke kolkalankollo kudumbathai kuttram maraippan udambu”and
the word Idumpa is significant.If one remember the name of Bheema’s wife Hidumba(in
Tamil Idumba) who bore a son for sacrificing his body for community benefit,one
wonders whether this Tamil name was given because she belonged to Tamilspeaking
Dravida country.
Kambaramayanam also say(Sethubandha 53):-
Idumbai ethanaiyum pstutheythinum
Kudumbathankum kudippiranthaarine
If there is no public spirited people to support it,family and community will fall uprooted
,when a misfortune befalls.(Nallal illatha kudi is a village where there are no good and
unselfish people).
Agriculture:-
1031:-chuzhantrum erppinnathu ulakam athanaal
Uzhanthum uzhave thalai.
The world depends on the plough ,more than on any other avocation in life.Despite
hardships ,therefore agriculture is the best (the thalai or head of all
professions).According to this view agriculturists are the most productive class and the
crux of a country’s economy.The 18th century France also said this .But Indian
agriculture and its ways are unique due to its geographical peculiarities and the
monsoons.The Kallaani anicut in Cauvery by Karaikalacholan is proof of the old King’s
concern of irrigation.
Kalingar said ,after all the wanderings across the seas ,over the mountains,felling forests
and wandering over the land ,finally one returns to the constructive toil behind the plough
to get his own food.
1032.The ploughing class is the axlepin of the revolving world ,because they sustain all
others who leave the plough ,to take to different occupations.
This is still true.Whoever makes two grains of corn or two blades of grass ,to grow on a
spot of land where only one grew before ,deserves better of mankind and do essential
service to country.Therefore Thomas Jefferson called Good farmers as chosen people of
God .Dr Johnson called agriculture is the noblest science.
1033.The people who till soil and raise their own food are the people who live by
right.Others are only parasites who live upon them.They have to live Thozhuthundu
(worshipping for eating) to those who live Uzhuthundu( by plough).
Proverbs(2,11)say
He who tills his land has enough to eat
But to follow idle pursuits is foolishness.
1034:Palakudai nezhalum tham kudaikkeezhkaanpar
Alhaku udai nezhalvaar
Note the words Kudai and kudai twice in this.This is a description of the Kudainaadu.
It says the green fields waving in fullness with sheaves of corn surely bring all countries
around it ,and under its umbrella.
This is true to every word as we know from history of India .All the foreign people came
to India hearing its prosperity ,its culture through the seafaring people of the western
shores and reached Kerala first.Kodai nad was the seat of the Chera king and a person
from Valluvanad of this Valluvakonathiri is natural to use the word and describe it .The
people who eat only the fruits of their own toil,will never beg.Nor will they deny alms to
a mendicant at their door.Sharing food is the quality of a agriculturist.Vallluvar valued
this economic freedom which agriculture confers on a person who takes it up as an
avocation.Both land andits tiller know high value of sharing and giving in abundance
.The self respect of never begging and always giving is a virtue of people who produce
food .For a person who cultivates land and respects and love the profession the land gives
everything.The kings of Chera country and their chieftains were famed for their giving
alms and food right from time of Mahabharatha war and in sangham literature this is
always mentioned.It is this land which is neglected and people are begging at other states
doors for their sustenance in the present times.This should ask the question “Why “and a
solution for it found .
1036:- Uzhavinaar kaimmadanghin illai vizhaivathoom
vittom enpaarkku nilai.
If tillers of land withdraw their labour ,even those who have renounced the world will
lose their serenity and concentration of spirit.That is the whole economy will come to a
standstill and it should never happen for the prosperity of land .The intellect of the
sanyasin,of scientist and of white collar job people depend on food which is produced by
agricultural people.
1037:-If the ploughed soil is left todry to a fourth of its bulk there will be plenteous crops
,without even a handful of manure being put in.
Field is ploughed in wet state .The turned up soil is left dry in sun and air ,for
considerable length of time ,till the dried up soil is only 1/4th of quantity of original mud
turned up ,then that soil does not need any further manure to become fertile.This is
because aereation results in absorption of nitrogen from atmosphere.So Valluvar is
postulating an ancient parallel to modern principle of effective aereation and
nitrogenisation of soil.Adequate aeration is needed for raising good crop.
The word Thodippuzhuthi is used here.It is considered as a measure of weight ,also called
a Palam in later times. Kacha or kachu in the kural means a 1/4th of Thodi.One
interpretation is that thodi is a pound but how this interpretation was derived is unknown.
One palam is a weight.The thodi is a piece of land .Kacha is 1/4th of thodi .Or of one
palam .This is a integration of geographical (length,bredth and area) into weight (mass)
which gives perfect astronomical and cosmic measurement integration of whole earth in
relation to its mass and energy .
1038:-Ploughing is important.Manuring is more important.After weeding,more vital than
water management is plant protection.
Valluvar here lists the important steps for a good crop.
1.requisite extant of ploughing
2.manure
3.weeding at right time
4.proper water management
5.protection of crop from pests and diseases.
He has not left out anything of green revolution .
1039:- If the husbandman does not pay personal attention to his land ,like a neglected
wife,that field will turn its face away from him in loving anger.
Valluvar use the word Oodal here ,the paribhava or anger of love.Or remain sulky and
sullen.The absentee landlordship was not probably there inValluvar times and all
agriculturists loved the land and their vocation as well as the plants .
1040:-Ilam enru achai iruppaaraikkaanin
Nilamennum nallaal nakum
This good earth(as a woman )will laugh at those who pleads poverty,and sit idle
,neglecting their productive land.
The labourers and farmers who complain of poverty when they have this good earth
which is bountiful and give in plenty if proper attention is given is considered foolish by
Valluvar.There is no land unfit for cultivation .Idleness and poverty go together.
The size and combination of inputs can overcome inherent limitations in any soil.And
therefore a man who sits idle and let his land go fallow is an idiot ,who deserve to be
laughed at .If we do our share ,the land itself will do the rest .
Poverty is dreadfully painful and destroy all honour and refinements of speech and
action.When poverty and famines come ,people neglect studies and revert to disgraceful
speech even if born in a family of scholars.The analytical thoughts of people are
neglected when people are suffering hunger.This leads to loss of all values and dharma
.Even a mothers love is less when a man is poor .People look at relatives as if they are
total strangers when they are poor.
People who have once experienced poverty ,will always think of it .Kural 1048 says this
thought:- The abject poverty that killed me yesterday, Am I to face it again today?Every
day will be a struggle for existence for such a man and a question of sheer survival in
face of adversities and he never lives in bliss .One will go to sleep in midst of flames but
will never sleep in midst of poverty and the fear of it.He counts each day and his savings
to ward of poverty the next day and becomes a mercenary and forgets all other
virtues.Thus poverty makes a nation lose honour .people who have to depend on salt and
gruel on others sometimes take up to sanyasa only to get a feed (because sanyasins get
food .This is what Sankara said Udaranimitham Bahukrithavesham).At the sight of
charitable people who are ready to give alms to needy ,poverty will flee from earth.Thus
rich people can be trustees of society by sharing wealth in improving society.They used
to donate lands and wealth to temples for charity of feeding poor .
Good men share wealth at a mere call while ignoble ones give only when crushed like a
sugarcane.(1078).They see a neighbour wellfed and clothed and hasten to find vices in
them.There is no use for the world with such unscrupulous men .In case a misfortune
come,these people will quickly sell themselves to the highest bidder.
Thus Valluvar described the dharmic agrarian economy which prevailed during his times.
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