The Extensive Profound and Noble Thoughts of Valluvar

THE EXTENSIVE, PROFOUND,
AND NOBLE THOUGHTS OF

OF
VALLUVAR
AUTHOR: GNANAVALLAL MAHAGANAM

THANGASWAMIGAL
Gnanavallal Mahaganam Thangaswamigal
All that we possess be high

World Intelligence Nature Gnana Society – Trust
Sivathaiyapuram, Thoothukudi District.
www.meditationwings.com
Registration Number 140/4/2000
Founder ; President Annam illam, puliyanagar
Gnanavallal Mahaganam Sawyerpuram - 628251
Thangaswamigal Ph: 04630 273091
The moment we start thinking about Thiruvalluvar the thought automatically
encompasses the entire world. What is the reason for such a thought? The literary work of
Valluvar itself stands as the reason for such a thought. That text is itself instrumental in
making us perceive the greatness of the saint.
When we analyze the Tamil scripture of the honorable saint, the presence of the entire
world in it can be well understood. The saint wrote the world in form of Thirukkural. It
will not be an overstatement if we call it as the great poetry of human life in this world.
Thiruvalluvar learned the way to make this world prosper. He lived for the sake of the
betterment of this world. Thence, the world occupied his entire mind. He was born in
Tamilnadu, the place where the pure thought of “Yaathum oorae yavarum kaelir”
(everyplace is native place and every person is a relative) originated. His mind did get
entangled in the net of minor discrepancies like, caste, religion, color, race, language, or
country. His mind was filled with the entire world. That was where the well known,
applauded and appreciated text Thirukkural originated. The poets in the ancient years
then wrote explanatory works on his Thirukkural and increased its pride. The learned
men with great caliber in poetry wrote explanatory works on Thirukkural and increased
its pride. Thirukkural, the text with explanatory works, is still being explained by many
more men in this world in their own way of expression. This will continue in the future as
well.
To add to the fame of such a great saint, a memorial on his behalf (“Valluvar Koattam”)
and sky high statue of the saint himself were raised by the intellectual and honorable
person. Let his good work keep coming.
Such great men honored the saint in different ways. Like the saying, “Ponnai vaikkum
idathil oru poovaiyaavathu vaikkavum” (At least keep a flower in the place which
mandates keeping gold), I have made a garland of words in the form of the book, “The
extensive, profound and noble thoughts of Valluvar”, to keep at his feet and to salute him.
For those who indulge in family life, this will be a family book. For those who indulge in
being an ascetic it will be an ascetic book. For those who are in politics it will be like a
book of politics. For those who want to streamline their lives in a principled manner this
would be a book which would delineate the principles of life. For those who want
pleasure in life, this can be a pleasure giving book. All these need not be derived from
different places; Thirukkural is the one text which results in everything. Let us praise him
with the help of his Kural itself.
“Thoughts create doubt, doubts create research, research develops truth, and the truth acts
as a mean to abolish false beliefs”. Such deep thoughts were delivered to a mass of young
Greek men in the city of Athens, by the great philosopher Socrates.
“Kanmoodi vazhakkamellaam manmoodi poaga vaendum”
(The blind beliefs must all be buried totally) are the words of the great saint Vallalaar.
2
The extensive, profound, and noble thoughts of Valluvar
“Epporu letthanmai thaayinum apporull

Meiporull kaanba tharivu”
- Kural 355
(The knowledge of the men with true knowledge is to perfectly perceive the true quality
of anything immaterial of its appearance.)
“Epporull yaaryaarvaai kaetpinum apporull

- Kural 423
(Whenever there is a statement about anything in this world, regardless of who has said
it, not to believe it with face value, but to analyze and know the truth is true knowledge.
This is the correct way.)
The quality of Valluvar which is seen in his work is that he puts forward his statements in
a very strong and unquestionable manner. The word ‘Gnanam’ meaning Knowledge
refers to the state where ignorance has been completely wiped out. May be that was why
he had the quality of saying his statements so strongly. I give a meaning of ‘Thavam’ (is
an act, which makes one, endure tremendous difficulties to promote ones spiritual
growth) to the word ‘Aram’ (generally meant as virtuous) used by Valluvar. The thought
of Valluvar must have been the same and I have clearly stated it. For example,
“Arathaan varuvathe inbam matrellam

Puratha pugazhum ila”
- Kural 39
(The act of performing ‘Thavam’ can only provide true bliss and the freedom from death
to everyone. Any other actions or professions done by human beings end up in sorrow
and do not give fame.)
“Aravaazhi anthanan thaalsaernthaar kallaal

Piravaazhi neenthal arithu”
- Kural 8
The saints, who are like the sea of Thavam, can only give us the capacity to float on the
sea of births and help us reach the shore. This has been clearly stated in the first chapter
of “The Praise of God”.
The pride of turning my interest in spirituality goes to Perumal Nadaar, lovingly called as
“Aanmiga Periyaar” (highness of spirituality) who lived in the beautiful village of
Sevathaiyapuram. He answered the question of the possibility of attaining the various
stages of spiritualism when in normal family life. He then introduced me to my loving
Guru, Sivakalai Aadithan Pillai.
The head disciple and the head Gnani of Sankaraswamigal, Sivakalai Adithan Pillai was
the one who gave me the initiation (Diksha) of the Kundalini Gnana. Therefore we
proudly accept in calling ourselves as the lineage of Sankara Swamigal. Similarly, my
disciples also proudly consider themselves as the lineage of Sankara Swamigal.
“Paethag anmatthaal vantha praratha nadhaa vaagum

Aathalaal vivagaaranga lavaravar kaanavaagum
3
Maathavam seiyyinum seivaar vaanibam seiyyinum seivaar

Poothalam purappaa raiyum pugunthunbar seevanmuthar”
- ‘Kaivalliya Navaneetham (tattuva vilakka padalam 90)
“There are Jeevan Mukthars, who do great thavam, who do business, who are kings who
rule the country and who beg for food like ‘Sanyaasi’ (ascetics).” The Jeevan Muktar can
take any kind of life is the truth conveyed in all kinds of scriptures. After clearing such
doubts only did I start proceeding towards the glorified path.
Like the day and night which follow each other, like the good and the evil living together,
the Kaarana Guru and the Kaariya Guru will be mingled and appear the same. False
ascetics were present even in the time of Thiruvalluvar, which was the reason why he had
created a chapter of ‘Kooda Ozhukkam’ (Inconsistent Conduct) to create awareness
among people. Such false prophets are still present in today’s world. The things which
have to be accepted and those which have to be rejected by the human race, as a whole,
have been delineated in his work. His extensive poetical talent, his profound knowledge
and his noble mind are the reasons for me to be attracted to his work. That’s the reason
why this book was written.
“An Atma can be initiated only from another Atma and not from anything else. The Atma
which acts as the initiator is the Guru, Teacher. The Atma who receives it is the disciple,
the Student.”
- Vivekanada
Like the words of Vivekananda, the disciples who have learnt the Gnana practice from
me are present all over the world. The disciples who have received various degrees have
created a platform in the internet to spread the same. The spread of this practice all over
the world was the reason why we began “WINGS” (World Intelligence Nature Gnanam
Society or Ulaga arivaarnthoar iyarkai Gnanasabhai). It has been growing day by day.
This book was written because of the interest of my disciples. Thence, my disciples have
written their introductory notes in this book and have decorated the book further.
“Mannil marainthirukkum maratthin vaerai pola

Paalil marainthirukum neiyyai pola
Poovil marainthirukkum thaenai pola
Aazhiyil marainthirukkum muthukkalai pola
Mannil marainthirukkum thangasurangathai pola
Maegathil marainthirukkum mazhai neerai pola
Ovvoru manitharidamum marainthirukkirathu thiramai
Thiramayai velipadutha muyarchi sei”
‘Talent is hidden in every human being like the roots hidden inside the earth, ghee hidden
in the milk, nectar hidden in the flowers, pearls hidden in the sea, and water hidden in the
clouds. Try to bring out your own talent.’
In accordance to the words of all the learned men, Thirukkural will help one bring out his
own talent.
The honorable Associate Dean, SRM Medical College, Chennai, Dr. A. Srinivasan, M.S,
has written his introductory note and has increased the merit of this book. The
introductory note of Professor S. Palraj M.Sc, M.Phil., is thought provoking. Kanam
Porunthiya Dr. C. Ponraj M.S, M.Ch, Kanam Porunthiya Dr. P. Shanmuga Aravindh
4
M.S., Kanam Porunthiya Dr. K. Karthikeyan MDS, and Kanam Porunthiya Dr. S. Arun
BDS, DMD, are the four doctors who not only cure the diseases of the body but also cure
the difficulties of people. The introductory note of the four doctors gives more attraction
to the book. The treasurer, WINGS, Kanam Porunthiya K.Pandiyan has given his
introductory note which is colloquial but very intense in thought. The vice president,
WINGS, Aravaazhi D. Pharm, has given his introductory note which describes the
capacity of the fellow practicers.
I would always keep in mind all the affectionate ones form Chennai, Madurai, and
Tutukudi who have been of great help in bringing this book to print. The crown made of
gold is further decorated with precious stones like diamonds, emeralds, ruby etc.
Similarly the Introductory notes of the all the honorable men increases the glamour to the
book.
“Ella porulum ithan paal ula
Ithanpaal illaatha epporulum il”
‘All the explanations are present in this. There is nothing which is not covered in this”
This has been the thought of various learned men about Thirukkural. This was, is and will
be the truth forever.
Mahaganam Gnanavallal Thangaswamigal.
5
Dr.A.Srinivasan
Medical Superintendent
SRM Medical college Hospital & Research Centre
Foreword
I have studied many commentaries on Thirukural written by eminent scholars,

both past and present. Almost all of them have been based on the explanation of the usual
life-related events, both material and spiritual.
But Swamiji has deviated from the beaten track and ventured into newer
explanations which can be understood even by commoners.
His commentary with many comparisons, throughout the text, drawing from
everyday examples as well as the Tamil spiritual classics besides the comparative
exposition from other religious texts is indeed a milestone in spiritual literature.
Swamiji’s teaching is logical and scientific besides being modern and ancient at
the same time.
May this work shine as a beacon light to all seekers of the TRUTH in their quest
for spiritual reality.
With respects to Swamiji and best wishes to all
6
Kanam Porunthiya K. Pandiyan

Treasurer, WINGS
Vinayagar koyil street, Sivathaiyapuram,
Sawyerpuram post, Tutukudi district. 628251
Cell : 9443592792
“Marai sollum porul

Manitha vaedamaai vanthathu”
(The thing told in the scriptures has come in the form of a human being)
The God who is hailed in all the scriptures have come in the form of the Guru. The guru
should be seen as the God himself. God is not perceivable to the eyes. The Guru apart
from speaking to us also makes us feel and understand the unknown and the
incomprehensible minute intricacies.
Guru is considered as the dispeller of waste. ‘GU’ means waste, ‘RU’ means dispeller.
The word Guru means the one who abolishes the darkness of Ignorance. When the
Ignorance is removed the Gnana (Knowledge) starts to glow. The true thing, the God,
which is present inside is shown by the Guru. Therefore he is called as the Satguru.
A person like me who has never researched any holy scriptures has come to this level
today. The credit and the pride belongs to my Guru, Gnanavallal Mahaganam
Thangaswamigal. I have not asked for anything from him. If I say that all the talents I
possess are due to his grace, then it will not be an overstatement. “The Extensive
Profound and Noble Thoughts of Valluvar” is a book which has freshness of the new and
at the same time the flavor of the ancient. Those who would like the old times would find
it old. We can boldly say that the book is very provoking for those who like to have
something new.
Sincerely,
K. Pandiyan
7
Kanam Porunthiya T. Aravaazhi D. Pharm

Vice President, WINGS,
“Annam Illam” 22, church street, puliya nagar,
Sawyerpuram Post, Tutukudi district. 628251
Ph: 04630 273091
Cell: 9443705001
The fire, which permeates inside and outside of the red hot iron rod, makes the rod glow
and also glows itself. The Brahma permeates inside and outside this world and makes this
world sparkles and sparkles itself in turn. When we get closer to great Gnanis, Spiritual
Magnetism or a Biomagnetic field can be felt. The piece of iron when kept closer to a
magnet gets magnetized by itself this is a property of magnetism.
Such simple truths have been experienced by not just me, but by all those who are the
disciples of my Guru Gnanavallal Mahaganam Thangaswamigal. They have enjoyed such
experiences and have reached various states in them. He not only gave them the pleasure
of reaching such states but has also made us become astonished by creating and making
us read the book, “The extensive profound and noble thoughts of Valluvar”. The Spiritual
father of many people, the guru is also my father by relation.
“Agara muthala ezhuthellam aathi

Bhagavan muthatre ulagu”
(All languages in this world start with the letter “A”. Similarly, all matter in this world
start with the spiritual state of the initial source. )
The meaning he has given to the Kural has made me astounded.
“Kollaan pulaalai maruthaanai kaikoopi

Ellaa uyirun thozhum”
The meaning he has given for this verse completely novel. Can anyone deny the truth in
the explanation? The examples will keep on coming. This book is the
Entry ticket to novelty
Transit ticket to past
I wish that his noble deeds and his eagerness to write books continue forever.
Sincerely,
T. Aravaazhi
8
Kanam Porunthiya Dr. S. Arun B.D.S, D.M.D.,

860 harrison ave, Apt 1013,
Boston, MA 02118
“Sankararpanam”
Thirukural, is one of the most honored works, which is considered as a Holy Scripture, in
Tamil language. It is also considered as the one of the texts which instills the moral
values that would befit any person at any point of time. This quality of the monumental
text is proved by the very fact that it has been translated and elaborately explained by
several authors in various languages from all parts of the world.
The nature of any literary or art work can be perceived in various different ways
depending on the mentality of the perceiver. Thirukkural is not an exemption from this
simple fact. The meaning of the same two lines of a Kural has been perceived by
different people in different ways. All the authors who have written explanation to
Thirukural, until now, have approached it only on a level applicable to a common man.
Holy Scriptures like the Vedas, Bible, Koran, Thirukkural, etc, are unique from all other
literary works in one simple way. These holy texts have intense spiritual truth hidden in
them, applicable to a spiritual aspirant, though they seem to be applicable to common
folk. The knowledgeable, who understand such inner secrets of these texts, also do not
make an effort to expose the secrets to common folk. My Guru ‘Gnanavallal
Thangaswamigal’ (Gnana – Knowledge, Vallal – Donor), very aptly called, has given the
explanation of Thirukkural in a spiritual way. His explanations to Kural are very drastic
and suitable to any spiritual aspirant. The drastic difference in his explanations can be
seen by comparing it with the explanation by Dr.G.U.Pope, which has been quoted and
highlighted (Gray) in every couplet. He has been very selective in picking out the ones
(out of 1330 couplets written by Valluvar) which are truly different in meaning from all
other authors and of importance to a spiritual aspirant. He has given his explanations with
quotations from various other scriptures like Bible, Koran, Thirumanthiram,
Thiruvarutpa, etc, which makes the reader even more interested in it.
As his disciple, it has been a fortune for me and many other brothers to listen to his
explanations of Kundalini Gnana and the practices which aid in achieving it. This book
was like an excerpt of his speeches for us. The first time I read this book, even before it
was printed, I had a question as to why it has to be written. The simple answer to the
question was his inherent nature and will, to transfer and propagate knowledge. When I
realized this truth, I had felt that it would multiply in its accomplishment if it was written
in English language to reach wider audience. I had not even dreamt of translating it
myself. I was awed when my Guru asked me to translate it into English. I feel that I am
blessed and honored to translate such a work of my Guru. As a person whose native
language is Tamil, the pleasure I derived while reading his book was immense. I have
tried my level best to translate it with the same essence and flavor. I hope this book
serves the purpose for which it was created and benefit all the readers.
Sincerely,
S. Arun.
9
Dr.Karthikeyan MDS
GOLDMAN"S DENTAL CLINIC
Old No: 106, Dr.Besant Road, Royapettah
chennai, Tamil Nadu-600 014
India
e -mail: sengakarthik@yahoo.co.in mobile: 91 -9444 072 052
" Thirukural" is a moral book for a house holder , a political science

book for the one who seeks poltical governance, spiritual guidance book for those who
seek "self realization". Thus Thirukural encompass all the aspects and essence of life in
just two lines.
Thirukural was first translated in English by Dr. G.U.POPE, a Christian missionarian to

India during the last century, as he was attracted by the teachings of it. This shows there
is no boundaries for "Thirukural " in terms of nation , religion and language.
But now the" Thirukural" has attained an newer and higher

dimension in the hands of the author "His Holiness" "mahakannam" Thangaswamigal
who teach the science of birthless eternal life in India and world over .The author has
sound knowledge in various aspects in literature, spiritual texts etc.
He had given explanation for "Thirukural "by siting cross references and
proverbs from Bible, Kuran and Bhavath Geetha., etc in context to that particular chapter.
We the spiritual followers of him call the spiritiual seekers, who seek "self
Knowledge" to come, know and attain the real goal of life
10
Kanam Porunthiya Dr Abhilash T, B.D.S, P.G.D.M (IIM Lucknow),

Business Development Manager,
Johnson & Johnson,
30, Forjett Street,
Mumbai-400 036
“Sankararpanam”
It has been a wonderful journey for me in the past three years and my contribution
to this translation is a continuation of my enriching acquaintance with my Guru. I was
lucky to have numerous stimulating conversations with him and this book is a collection
of a few of his lofty thoughts and variegated experiential realizations. I have to admit that
I was in knots trying to understand the Tamil version. I believe this effort to translate it in
English is a step in the right direction. It serves to fulfill my Guru’s wish that the rich
essence of all that he has to say, reach a wider audience.
Reading this book has been like a pearl diving experience for me. I gain a fresh
insight each time I delve into the intricacies of the messages. I can go on about all that I
have learnt through this continuing experience. But I would be contradicting a very basic
tenet of what my Guru has taught me. Each of us teach ourselves. The best lessons come
from within. I trust you to learn extensively through your experience of reading this book.
I will be happier still if you extend the experience to gain further knowledge of all that
my Guru has to offer.
Warm Regards,
Abhilash T.
11
Kanam, Professor S. Palraj M.Sc, M. Phil.,

8, Singara thoappu, 4th street, aruppukoattai, 626101.
Ph: 04566 222790
Cell: 94436 71890
The mind can be known only with the help of the mind. We can know the mind only
when it stops. Isn’t it? Therefore if one desires to understand the nature of the mind one
must be able to stop it. Where will the mind stop? It can be stopped at the place where it
originates. Therefore, to stop it at the place of origin and to analyze and research it from
that point is the practice of Gnana.
This practice of Brahma Gnana is taught by the author of this book, Mahaganam
Gnanavallal Thangaswamigal. The author of this book has quoted Ramana Maharishi.
“Udhitha idathil odungi iruthal athu kanmam”
‘To stay consolidated in the place of origin that is the good deed’
He has not only quoted the words but also teaches this practice to his disciples. This book
will be a boon to all those new sculptures of this world who like newness. Let his pure
intensions and action keep coming.
Sincerely,
Professor S. Palraj.
12
Dr. P.D.Venkatakrishnan
Academic Officer
SRM Medical college Hospital & Research Centre
Foreword
I am grateful to the publishers for inviting me to write a foreword to this valuable work
on Thirukural.
His Holiness Thiru Thanga Swamigal needs no introduction to the community of spiritual
seekers. His priceless contribution in creating awareness of Kundalini Yoga among his
disciples and others through his ‘Trust’ is highly commendable.
His scholarly commentary in Tamil on Thirukural is unique in several respects revealing
unknown facets of the exposition of Thiruvalluvar.
My young friend Dr. S.Arun, MDS.,(USA), an ardent follower of our revered Swamiji
has taken upon himself the daunting task of translating into English the valuable writings
of Swamiji so that they will reach a wider readership.
To convey the significance and spirit of certain Tamil words exactly in English is
impossible even for scholars who are experts in the field.
Therefore I whole-heartedly compliment Dr.Arun for his dedication and enthusiasm in
attempting this arduous task and achieving remarkable success.
With pranams to Swamiji and best wishes to all.
Dr.P.D.Venkatakrishnan.
13
têghL - The Praise of God
Kural-1
mfu Kjy vG¤bjšyh« MÂ
gft‹ Kj‰nw cyF
A, as its first of letters, every speech maintains;
The "Primal Deity" is first through all the world's domains.
As all letters have the letter A for their first, so the world has the eternal God for its
first.
“Agara muthala ezhuthellam aathi
Bhagavan muthatre ulagu”
All languages in this world start with the letter “A”. Similarly, all matter in this world
start with the spiritual state of the initial source.
“Bhagavan” by itself means a person who is partitioned (Partitioned into “Shiva” and
“Shakti”). Every human being, in the centre of the brain, has the seeds laid by his or her
parents (united in the form of Shiva and Shakti, Suryakala and Chandrakala, Sperm and
Ovum). This union corresponds anatomically to the location of the Pituitary gland. The
pituitary gland controls the body mentally and physically. This gland has been named
aptly by scientists as the “Master gland”.
Yes. The knowledge of this initial source of the Bhagavan (partitioned union) is the
primary state. This truth has been reflected by the words of the old saint Ouvaiyar.
“Annaiyum pithavum munneri theivam”
‘Mother and father form the primary god’.
The fifth commandment, verse 12 also says
“Honour thy father and thy mother:”
The same principle has been conveyed by “Agathiyar” as
“Munthi nee koodi serntha moolamadhai ariyaavittal moolampaare”
‘If you do not know the Moolam (Pituitary) in which you met and united in the beginning
it is waste’
I think the intention of “Thiruvalluvar” must have been along these lines.
14
Kural-2
f‰wjdhš Ma gabd‹bfhš thy¿t‹
e‰whŸ bjhHhm® vå‹
No fruit have men of all their studied lore,
Save they the 'Purely Wise One's' feet adore.
What profit have those derived from learning, who worship not the good feet of Him
who is possessed of pure knowledge ?
“Katrathanaal aaya payanenkol vaalarivan
Natraal thozhaar enin”
What is the purpose of education? The purpose is to bow in front of great knowledgeable
individuals. This has been the normal explanation given to this verse by all people.
The most important part we have to notice is the word “Vaalarivan” in this verse. In
villages there is a saying
“oru paagathirukku oru peiyundu oru muzhathirkku oru paambundu”
‘One portion has a devil and at one arms length there is a snake’
Here the snake is the Kundalini snake which curves and spans from the “Muladhara”
(origination of kundalini located in between the gonads and the anus) to the Head. “Vaal”
(meaning – tail) here refers to the tail of the kundalini snake or serpent. Yes, the
knowledge of the tail (origination of the kundalini) is the first step in the knowledge of
the almighty. The knowledge that the tremendous source of energy lies inside everyone is
the first step.
There are many names kept in Tamil language which also correlates to the same tail, like
Vaalambikai, Karukkuvaaliyyan, Vaalasubramaniam, etc. Knowing this tail and its
endless capacity is the primary purpose of education (spiritual). The education in this
world has been solely used for getting advanced degrees which help to multiply wealth.
People who knew the real meaning of this verse would search for saints (who know,
understand, and feel the power of the tail) and enjoy eternal bliss.
15
Kural-3
ky®äir V»dh‹ khzo nr®ªjh®
ãyäir ÚLthœ th®
His feet, 'Who o'er the full-blown flower hath past,' who gain
In bliss long time shall dwell above this earthly plain.
They who are united to the glorious feet of Him who occupies swiftly the flower of
the mind, shall flourish in the highest of worlds (heaven).
“Malarmisai eginaan maanadi sernthaar
Nilamisai needu vaazhvaar”
The collection of the fine particles of Sky forms Air, from Air comes Fire or heat, from
heat comes Water, and from water comes Earth. It has been told that this is how the
Primary five elements of world came to existence. These five elements give the
sensations of life in the form of taste, vision, touch, sound and smell. These elements
blossom to give the flavor to the soul of a human being.
The verse here means that, the people who operate on the flower and reach the highest of
worlds can only live there forever. What is the flower is the question that has to be
answered. Eyes are compared to flowers (“Flower Eyes”) by many painters and writers in
their works. The word eye is also replaced with flower in many instances (in Tamil
language). Yes, the eyes were only referred to as the flower here. The two eyes are used
to see the things in this world, but the “third eye” helps to see the inner side of a human
being (soul). Yes, the third eye is the place where it began and it is the place where one
can finally become consolidated.
Like what Thaayumanava Swamigal has said,
“athuvaanaal athuvaavar athuve sollum”
‘If one becomes “that”, then the “that” of the one will itself manifest’
When this eye is in full operation and becomes constant then one can reach the highest of
worlds and live there forever. The condition of a person who does not operate on this
flower is known if we ruminate for a while.
16
Kural-4
nt©Ljšnt© lhik Ïyhdo nr®ªjh®¡F
ah©L« ÏL«ig Ïy
His foot, 'Whom want affects not, irks not grief,' who gain
Shall not, through every time, of any woes complain.
To those who meditate the feet of Him who is void of desire or aversion, evil shall
never come.
“Venduthal vendaamai ilaanadi sernthorkku
Yaandum idumbai ila”
People who live principally for the sake of this body will face happiness, sadness and all
other emotions. Tied to its emotions this life forgets itself, its activity and by the actions
of wish and hatred does a lot of things which would bring shame and sadness. It also
creates trouble to others along with itself.
The one who knows, understands, senses the price of life, involves in internal vision
(third eye) and tolerates the life itself will only have the attitude to view happiness and
sadness in the same way. The people who practice this internal vision will attain
complete knowledge and perceive the almighty. Yes, these are the only people who never
have sadness or evil in life according to Thiruvalluvar.
That’s right, reaching a Guru (teacher) who can show the path towards attaining this
internal vision is the only way to be relieved of evil forever.
17
Kural-5
ÏUŸnr® ÏUéidÍ« nruh Ïiwt‹
bghUŸnr® òfœòçªjh® kh£L
The men, who on the 'King's' true praised delight to dwell,
Affects not them the fruit of deeds done ill or well.
The two-fold deeds that spring from darkness shall not adhere to those who delight
in the true praise of God.
“Irulsaer iruvinaiyum saera iraivan
Porulsaer pugazhpurinthaar maatu”
“Iruvinai” meaning two- fold deeds includes both good and bad deeds. Right, both these
deeds in the end form the cause of birth. People who do good deeds get the birth of a
good person and the vice versa happens leading to a painful birth. Thus the birth a person
gets depends on the deeds a person does.
The continuation of the deeds (Karma) of one’s parents is called “Sanjitha karma”.
“Praraptha karma” is present life karma, the quality of such thought and action from
whatever one has done during the lifetime. The qualities of the two aspects of karmas,
sanjitha and praraptha will induce the person to do new karmas. One has to enjoy or
suffer from them. This action done out of combined sanjitha and praraptha karma is
called “Aagamiya karma”. Even when born in a good birth the karmas do produce their
effects.
Like what Thiruvalluvar has said
“Vendunkaal vendum piravaamai”
‘If one should wish for something, wish for not being born again.’
The knowledge of the soul without the body is not possible by ordinary people. If one
wants to know the soul then saints who know the soul can only show it. Hence, one has to
reach the feet of the saints to gain the knowledge of the soul and get rid of the darkness of
rebirth.
18
Kural-6
bgh¿thæš Iªjé¤jh‹ bghŒÔ® xG¡f
be¿ã‹wh® ÚLthœ th®.
Long live they blest, who 've stood in path from falsehood freed;
His, 'Who quenched lusts that from the sense-gates five proceed'.
Those shall long prosper who abide in the faultless way of Him who has destroyed
the five desires of the senses.
“Porivaayil aiynthuvithaan poitheer ozhukka
Nerinindraar needu vaazhvaar”
Those who follow the principles of the truly virtuous pure being (who has controlled his
five senses of skin, mouth, eye, nose and ear) shall obtain the state of long life.
The long life mentioned here should not be understood as the long life of more than a
century. The men and women involved in domestic life however good or bad virtue they
possess have to terminate in death and experience the painful birth. That is the end where
the body and the soul separate to result in death. The Super Natural state is one in which
the soul is consolidated, composed and gets united with the body. The people at this state
are equal to the primary god. This state is called Samadhi (Samam – equal; Adhi – primal
deity). They no longer have the state of death nor do they have the pain of birth. When
such a great Mahan (saint) attains Samadhi the place around his Samadhi (temple) has the
power forever. These are the pure ones whose principles we ought to follow.
19
Kural-7
jd¡Ftik Ïšyhjh‹ jhŸnr®ªjh®¡ fšyhš
kd¡ftiy kh‰wš mçJ
Unless His foot, 'to Whom none can compare,' men gain,
'Tis hard for mind to find relief from anxious pain.
Anxiety of mind cannot be removed, except from those who are united to the feet of
Him who is incomparable
“Thanakkuvamai illathaan thaalsaernthaal kallaal
Manakkavalai maatral arithu”
There is no way to get rid of the mental sorrow other than rendering service at the feet of
the One (saint), who is incomparable and unbeatable. This is the opinion of Thiruvalluvar
in this matter.
The five senses cause the misery in human life by creating exhaustion and sorrow which
increases day by day. In order to get rid of this suffering one has to serve and follow the
path of those who have attained the Super Natural state. There is no escape out of this.
The presence of the great Mahan who has controlled the irresolute mind can be felt even
when he is in proximity to us. This is because their mind is resolute and works without
any disturbance. When one stays close to them and learns the practice of meditation then
the mind can forget its sorrow, troubles, even oneself and find peace.
Ramana Maharishi goes into Mauna Viradham (silent fast - abstain from speaking) one
day in a week after answering the questions of people for the other six days. During this
day of fast people stay close to him and reach close to his state and forget their selves and
find peace. The people who knew this would expect the day of his fast, enjoy the state of
mind and praise Ramana Maharishi as alleviator of sorrow.
“Come to me, all you who are weary and burdened, and I will give you rest.”
The preaching of Lord Jesus also seems very pertinent to this.
20
Kural-8
mwthê mªjz‹ jhŸnr®ªjh®¡ fšyhš
Ãwthê Úªjš mçJ
Unless His feet 'the Sea of Good, the Fair and Bountiful,' men gain,
'Tis hard the further bank of being's changeful sea to attain.
None can swim the sea of vice, but those who are united to the feet of that gracious
Being who is a sea of virtue
“Aravaazhi anthanan thaalsaernthaar kallaal
Piravaazhi neenthal arithu”
“The one who adheres to the feet of the great souls who happen to be the sea of virtue can
only cross the sea of vice (birth).” This has been the perception many have obtained from
this verse.
The word “Aram” has been understood by most people as virtuosity. The great saint
Ouvaiyar has also asked people to ‘wish to be virtue (Aram)’.
“Aram seyya virumbu”
Consider an example of a rich man who abides by the rule and is noble to all people and
donates his wealth. He might become a penniless person over the period of time. Hence
the correct explanation would be that the word ‘Aram’ here means ‘Thavam’ (is an act,
which makes one, endure tremendous difficulties to promote one’s spiritual growth).
Here, Thiruvalluvar and Ouvaiyar both mean Thavam and not virtue. This spiritual
endurance can only help one cross the sea of birth. The explanation of the sea of birth can
be hastened by the song by Manickavasagar,
“Grass was I, shrub was I, worm, tree,

Full many a kind of beast, bird, snake,
Stone, man, and demon. 'Midst Thy hosts I served.
The form of mighty Asuras, ascetics, Gods I bore.
Within these immobile and mobile forms of life,
In every species born, weary I've grown, great Lord”
(Describes the evolution of the soul across many births and the weariness in the search
for the One’s grace)
The first four chapters of Thirukkural are together called “Payiram”. The four of them are
1. The Praise of God
2. The Excellence of Rain
3. The Greatness of Ascetics
4. Assertion of the Strength of ‘Aram’ - Virtue
Again here the fourth chapter is about the assertion of the strength of “Thavam”. This
meaning to the word ‘Aram’ would cause many people to go bewildered.
21
Kural-9
nfhëš bgh¿æ‹ Fzäynt v©Fz¤jh‹
jhis tz§fh¤ jiy
Before His foot, 'the Eight-fold Excellence,' with unbent head,
Who stands, like palsied sense, is to all living functions dead.
The head that worships not the feet of Him who is possessed of eight attributes, is as
useless as a sense without the power of sensation.
“Kolil poriyin gunamilave engunathaan
Thaalai vanangaa thalai”
What will be the situation if the five senses of skin, mouth, eyes, nose and ears are
present but cannot be used? Same will be the case with spirituality and the principles of
Aram (thavam), if one is not in association with a ParamaGnana Guru who is capable of
bringing them into practice.
The song by Manickavasagar,
To Him, Who hath nor name, nor form,

A thousand sacred names SING WE, AND BEAT TELLENAM!
has to be kept in mind along with the song by Appar,
“oppudayanallan oru vanallan

or ooranallan uvamayillan
appadiyan avvuruvan avvanathan
avan arullae
kannaga kaanbathallal
eppadiyan ivvuruvan
ivannathan ivaniraivan
enrezhuthi kattonaathe”
‘Do not give a form, and color and draw him, who is incomparable, who is not just one,
who is not from one place, who has nothing to simulate, just because he has given you
the eyes to see the things like that, of a form and of a color.’
If that’s the case why were “eight attributes” given to him. This makes us think a little
more, they are,
1. Self control – the one who controls his senses and his mind.
2. Cleanliness – the purity in Mind, Words and Body.
3. Natural awareness – the knowledge which operates in confluence with Nature.
4. Know all – the perception of the true sense (the vision inside).
5. Away from affection – the loss of attachment to physical and mental matter.
6. High Grace – the extreme awareness (without winking the eye).
7. Endless Capability – Knowing all crafts.
8. Peripheral Happiness – Endless Bliss.
These are the eight characters a Guru should possess to make one (disciple) swim in the
sea of Bliss. The Disciple who learns it should also get the same characters. Only when
22
these eight characters are achieved can one (disciple) reach the Super Natural state of
Samadhi (No birth).
23
Kural-10
Ãwé¥ bgU§flš ÚªJt® Úªjh®
Ïiwt‹ monruh jh®.
They swim the sea of births, the 'Monarch's' foot who gain;
None others reach the shore of being's mighty main.
None can swim the great sea of births but those who are united to the feet of God.
“Piravi perungadal neenthuvar neenthaar
Iraivan adi saeraathaar”
If one does not get the chance of knowing and uniting along with God (at cosmic level)
then the chain of births will keep elongating. They will not be able to swim across the sea
of births.
People involved in domestic life will have to pass through the cycle of death and birth at
any cost (good or bad deeds). This can be clearly understood from the song written in
“Nishtanubhuti Saaram” a spiritual text.
“Bhutthikol sariyai kiriya yoga saadhanayai

Purinthidu bavargal evvulagil
Ethanai kalam iruppinum meendum
Erappodu pirappinai adaivar
Sathiyama arithi nee”
‘Keep in mind, the people who practice Sariya, Kriya and Yoga however long it may be
you will reach death and birth again. This is absolute truth.’
The song from “Kaivalya Navaneetham” says,
“Onrukel magane pumaan muyarchi

Yaal uraithu maanudarkku eesan
Nanru seyyave kattiya noolvazhi
Nadanthu nallavar pinnae
Sendru thuttuvadhanai vittu vivegi
Yai senittha mayayai thalli
Nindru gnanathai adainthavar
Pavangalpom nichayam ithu thane”
‘Oh! my son! Listen to me. Eswaran (Lord Shiva) has given Vedhas to people for them to
perceive the eternal bliss. The one who desires to attain Moksha or Samadhi, tries to and
acts according to the vedhas, associates with the holy saints, destroys the feculent scent of
the sex and anger, gains Gnana (knowledge) and attains Samadhi, will cross the river of
birth. This is the truth.’
Hence, to get rid of this birth, the Gnana Guru with his holy hand touches and raises, the
sparkling and rising fire present in the Muladhara. The person who raises this fire to the
head can only reach the state of Samadhi. Search for such a Guru and reach them. When
they tap the spot which has to be tapped, the door which has to open will open and the
path will be revealed.
24
th‹Áw¥ò - The Excellence of Rain

Kural-11
thå‹ Wyf« tH§» tUjyhš
jhdäœj« v‹Wzu‰ gh‰W
The world its course maintains through life that rain unfailing gives;
Thus rain is known the true ambrosial food of all that lives.
By the continuance of rain the world is preserved in existence; it is therefore worthy
to be called ambrosia.
“Vaaninru ulagam vazhangi varuvathaal

Thaan amizhtham enrunaarpaatru”
The rain is required for the world to flourish and hence is called Ambrosia (“amizhdham”
or “amruth”).
The word “Amizhdham” also means an elixir which cures all diseases. It has been said by
many principled saints that the Rain is an important factor required for the prosperity of
this world. This is reflected in the opening prayer song of the “Silappathigaram”, a Tamil
epic written by “Ilangovadigal”,
“Thingalai potruthum! Thingalai potruthum!

Nyayiru potruthum! Nyayiru potruthum!
Mamazhai potruthum! Mamazhai potruthum!”
‘Hail the Moon! Hail the Sun! Hail the Rain!’

The same is the case with Thirukural; here the second chapter after “The Praise of God”
is “The Excellence of Rain”. This clearly makes us feel the importance we have to give
to rain.
The rain protects all living creatures from those with one sense to the creatures with six
senses (human).
“Pullum maranum or arivinave

Nandhum muralum eer arivinave
Sidhalum erumbum moo arivinave
Vandum thumbiyum nangu arivinave
Maavum maakkalum I arivinave
Makkal thaame aaru arivuyire”
‘Grass and trees have one sense, fishes and shelled creatures have two senses, ants and
termites have three senses, bees and dragon flies have four senses, cows and the other
animals have five senses and only people are six sensed creatures’ says “Tholkappiyam”.
All these creatures require rain for their existence. Hence, it is befitting that we call rain
as “Amizhdham” (amruth).
25
Kural-12
J¥gh®¡F¤ J¥gha J¥gh¡»¤ J¥gh®¡F¤
J¥gha öc kiH
The rain makes pleasant food for eaters rise;
As food itself, thirst-quenching draught supplies.
Rain produces good food, and is itself food.
“Thuppaarkku thuppaaya thuppaki thupparkku
Thuppaya thuuvu mazhai”
The rain is required to produce the food products necessary for everyone. At the same
time, this rain also happens to be a part of the food (water) we intake. How can we show
our gratitude to this rain which has done such a great rare sacrifice?
We can see that in this verse, Thiruvalluvar has used the word “Thuppu” (meaning spit)
in five places. The word “Thuppu” is also used to refer to the words that are being
expelled from the mouth swiftly. When the clouds spits in such a way, then it transforms
into the rain and protects all creatures (one sensed to six sensed). When humans are left
with no food to eat then the rain itself can be the food and make him sustain life for some
more days.
The word “Unavu” (meaning food) comes from the verb “Unnuthal” (meaning to eat).
The food (rice) is prepared in a pot. The rice eats the water; the fire of the stove converts
the rice from raw to baked’ rice. We eat the food; our organs eat the juice or essence from
the food. It is clear that one forms the food (or source) for the development of the other.
The exceptional quality of this rain is to form the source of food for all creatures.
26
Ú¤jh® bgUik - The Greatness of Ascetics

Kural-21
xG¡f¤J Ú¤jh® bgUik éG¥g¤J
nt©L« gDtš JâÎ
The settled rule of every code requires, as highest good,
Their greatness who, renouncing all, true to their rule have stood.
The end and aim of all treatise is to extol beyond all other excellence, the greatness
of those who, while abiding in the rule of conduct peculiar to their state, have
abandoned all desire.
“Ozhukkathu neethaar perumai vizhuppathu
Vendum panuval thunivu”
The greatness of the one who abides by the code of conduct and rids himself of all
attachments will enter the texts of great people, with their desire and with high honors.
Explanation of the greatness of saints who have detached themselves is the purpose of
this chapter. “Detachment” should not be confused as getting rid of the wife, children,
everyone and going to the forest for solitude. The detachment here means to remain a
householder, but to loose the attachment physically and mentally (attachment with
detachment), like the drop of water over a leaf of lotus (the drop of water over the lotus
leaf will not wet the leaf but still stay on top of it), untied with this world.
The one, who controls his heart when still remaining in the family, is the true Ascetic. To
stay in solitude, but being unable to remove the monkey like mind screen, which has
covered it, and remaining in the same state without improvement does not make an
Ascetic.
In today’s world, it is possible to find Ascetics who act not in association to virtue. How
can these people be even called as Ascetics?
The saint who made his body as the wick and destroyed himself (Ego) with the fire of
“Gnana” is the “Great Rajarishi Vishwamithrar”. The words that came out of his mouth,
called the “Gayathri Mantra”, are recited both by mouth and in mind by many people.
“The one who understands this world is a ‘Gnani’, the one who denounces this world
cannot be a ‘Gnani’” is the understanding of all Great people. The greatness of these
Gnanis can be seen in the way they have been praised in the texts.
27
Kural-22
Jwªjh® bgUik Jiz¡T¿‹ ita¤J
Ïwªjhiu v©â¡bfh© l‰W.
As counting those that from the earth have passed away,
'Tis vain attempt the might of holy men to say.
To describe the measure of the greatness of those who have forsaken the two-fold
desires, is like counting the dead.
“Thuranthaar perumai thunaikkoorin vaiyathu
Iranthaarai enni kondatru”
It is possible to even count the lives that lived and passed away, but is it possible to count
or measure the greatness of the great souls who have detached themselves from physical
and mental matter? No, not possible.
The Gnana Guru is the one who is capable of relieving lives from death and births. The
spiritual service they render is enormous. It can be clearly understood when we research
the actions and thoughts of the people who are involved in an ordinary domestic life.
What would be the thoughts of a rich man in a village? He would think that as long as the
others in the village are poorer he would get respect. On the other hand, a Gnana Guru
would like all his disciples to attain the same extreme bliss that he has enjoyed.
“The height of donation to any human would be to donate ‘Bhrama Gnana’. When the
‘Jeevathma’ (human) is prepared and is capable of receiving it then the ‘Paramathma’
gives it with happiness”
Yes, what must be the magnitude of his magnanimity? What more can we do to those
great souls who are capable of performing such marvels apart from praising and saluting
them.
28
Kural-23
ÏUik tifbjçª Ô©lw« ó©lh®
bgUik Ãw§»‰ WyF.
Their greatness earth transcends, who, way of both worlds weighed,
In this world take their stand, in virtue's robe arrayed.
The greatness of those who have discovered the properties of both states of being,
and renounced the world, shines forth on earth (beyond all others).
“Irumai vagai therinthu eendaram poondaar
Perumai pirangitru ulagu”
The Greatness, of those who have researched, about the differences in life here and
hereafter, about the differences of good and bad deeds, feared the consequences of rebirth
and followed the path of “Thavam”, cannot be compared to anything else.
The people who are not such ascetics have to ultimately die and be reborn regardless of
the good deeds they do. This can be seen in many examples. Can one forget the gory end
faced by the Great Gandhi? Can one forget Martin Luther King who fought for the
liberation of colored people?
Lord Jesus also says,
“But the subjects of the kingdom will be thrown outside, into the darkness, where there
will be weeping and gnashing of teeth”
The principle of Hindu philosophy, that the sins are compensated with births (rebirth),
also demonstrates the same. The good people when born, undergo the troubles in life,
search for the state of not being born again, perform ‘Thavam’ and attain ‘Samadhi’. The
people who do undesirable deeds, needless to say, will definitely be born again.
Thiruvalluvar has told this in his own flair as “Eendu Aram poondar” (were born and
wore the clothes of ‘Aram’).
29
Kural-24
cubd‹Dª njh£oah‹ XiuªJ« fh¥gh‹
tubd‹D« it¥Ã‰nfh® é¤J.
He, who with firmness, curb the five restrains,
Is seed for soil of yonder happy plains.
He who guides his five senses by the hook of wisdom will be a seed in the world of
heaven.
“Uranennum thowttiyan orainthum kaappaan
Varanennum vaippirkkor vithu”
The one who fears that it is definite and masters the five elephants of senses preventing
them to lead astray is the one who will be the seed in the land of Asceticism.
The number of people, who take a deviated path led by their senses, and turmoil in
sadness as a result of it, is high. The words of ‘Ouvaiyar’ should be kept in mind,
“Manam pona pokkil poga vendaam”
‘Don’t go the way the mind goes’

Even the saints know that the mind cannot be controlled easily. ‘Vallalar Swamigal’ also
scolds his mind,
“Manamennum peikkurangu madapayale nee thaan matravar pol enai ninaithu maruttathe
kandaai”
‘Oh evil monkey called mind, you don’t threaten me like how you do others’
The mind has to be controlled with great difficulty and many practices like how an
elephant is controlled with a pole by the mahout. Elephants are gigantic creatures who
threaten men just by their appearance. Their power is not comparable to men, but the
mahout controls the elephant with great difficulty in his own knack. It is just a daydream
to think of controlling such a mind, with eatables, reciting mantras, or by prayer.
‘Thiruvalluvar’ has compared the five senses with the elephants and says that it has to be
controlled by strong will and perseverance. ‘Thirumoolar’ in his ‘Thirumanthiram’ says,
“Paarppaan agathil paarpasu iinthundu

Maeipparum Indri verithu thirivana
Maeipparum undaal veriyum adanginaal
Paarpaan pasu iinthum paalai soriyume”
‘There are five cows inside a person, the five of them which move astray with arrogance
without a caretaker, when there is a caretaker and when the arrogance is controlled then
the cows start pouring abundant quantities of milk.’
Here the senses have been compared to the wild cows which cannot be milked easily. The
comparisons are different but the opinion is the same. The person who is capable of
controlling the five senses is the guru. Let us follow him and gain the skill to control the
five senses.
30
Kural-25
Iªjé¤jh‹ M‰wš mfšéR«ò sh®nfhkh‹
ÏªÂund rhY§ fç.
Their might who have destroyed 'the five', shall soothly tell
Indra, the lord of those in heaven's wide realms that dwell.
Indra, the king of the inhabitants of the spacious heaven, is himself, a sufficient
proof of the strength of him who has subdued his five senses.
“aiynthavithaan aatral agalvisumbulor komaan
Indirane saalung ari”
The King Indra stands as an example of the person who is off course and cannot control
his five senses. The example of a person who can control the desires aroused by the five
senses can be perceived with a little thought.
People who know the mythological tales would readily recount that Indra is the King of
heaven. We also know from the tales that the same king had to undergo tribulations
caused by the saint “Gauthama Muni”. The elaboration of this fact will be perpetual;
hence, we shall stop with this.
The greatness of those who can control their senses can be also seen in countless cases.
Let’s see one for example. When Swami Vivekananda was in America some people tried
to test him in a strange manner. They sent a couple of naked erotic dancers to the room in
which he was staying and watched what he did from a peep hole. Swami Vivekananda to
their dismay was not affected by the appearance of the two girls. On the contrary, Swami
said “Oh come on my child, take your seat in my thigh”. The men, who did not stop with
this, thought that Swami Vivekananda may not be fertile and put him to medical test. The
doctors gave a report that Swami had the energy of seven horsepowers (1 horsepower =
745.6 watts).
If the king of heaven, Indra, itself cannot control his senses, then the greatness of the
Saints who can do the same should be comprehended.
31
Kural-26
bra‰fça brŒth® bgça® Á¿a®
bra‰fça brŒfyh jh®.
Things hard in the doing will great men do;
Things hard in the doing the mean eschew.
The great will do those things which is difficult to be done; but the mean cannot do
them.
“Seyarkariya seivaar periyar siriyar
Seyarkariya seigalaa thaar”
Those who accomplish great deeds which give pride are called “Periyor” (men with high
honor) in this world. Those who do deeds which bring shame are called “Siriyor” (men
with disgrace) by all other men.
The noble ones who do not follow the directions of their senses are capable of doing
extraordinary acts and hence get the rank of being called “Periyor” or the Men of High
Honor.
“Saadhi erandozhiya verillai, saatrungaal

Needhi vazhuvaa nerimuraiyin maethiniyil
Ittaar periyar idaathaar izhikulathor
Pattangil ulla padi” - Ouvaiyar.
The song of Ouvaiyar, delineating the two ‘saadhis’ or ‘jaathis’ (caste), may arouse a
doubt that we are about to discuss the caste system. It is also not needed to consider it as
the male and the female ‘jaathi’ or divisions. In this song the words are “Ittaar periyar”
(Ittaar – meaning people who place or situate) and “Idaathaar izhikulathor” (Idaathaar -
people who do not place or situate). ‘Ittaar’ are called ‘Periyar’ or Men of High Honor,
and ‘Idaathaar’ are called ‘izhikulathor’ (people who belong to a disgraceful community).
The most important question here is what is to be placed or situated? ‘Ittaar’ here refers
to those who have received the ‘theetkai’ (meaning hand of fire) or ‘diksha’ from the
‘Gnana Guru’. The ‘Gnana Guru’ initiates the disciples by placing his hand (or finger) of
fire and makes the disciples realize the situation of the tremendous energy. These people
are the ones who join the community of spiritual souls. They are the ones capable of
breaking the chain of births. The disciples who get the ‘theetkai’ or ‘diksha’ are the ones
who can attain ‘Mukti’ or ‘Samadhi’ and hence are the ones worthy of being called as
‘Periyor’ or the Men of High Honor. The rest of the human beings cannot get the bliss of
Samadhi and are considered ‘Siriyor’ and have to embrace the disgrace of death.
This kind of interpretation to this verse must be the perfect one since this verse comes in
the chapter of “The Greatness of Ascetics”. The ascetics who are capable of doing
extraordinary acts are the ones who must be referred to as ‘Periyor’.
32
Kural-27
Ritbahë Cnwhir eh‰wbk‹ iwªÂ‹
tifbjçth‹ f£nl cyF.
Taste, light, touch, sound, and smell: who knows the way
Of all the five,- the world submissive owns his sway.
The world is within the knowledge of him who knows the properties of taste, sight,
touch, hearing and smell.
“Suvaiyoli oorosai natramen drainthin
Vagai therivaan katte ulagu”
The one who is capable of separating and uniting the five senses of the body (taste, light,
touch, sound and smell) can oversee the operation of this world.
The great “Siddhars” who wrote the ‘vedhantas’ (philosophies) have given the five
elements of nature (earth, water, fire, wind, and sky) to be the explanation of god (at
cosmic level) and have also clearly explained the events and the circular movements of
this universe.
The creators of the ‘vedhantas’ have researched about the mind which, is unperceivable
and indescribable in form, speed, time and distance. They have given us their
understanding and knowledge about this mind, and also the mystical internal exercises
and practices in compliance to that understanding. They have illustrated the intact sky
(element) as the subtle psychic thing in this obese body and have precisely explained the
functioning of life.
The ‘Gnani’ is the one who knows the world. The world is made of the five elements
which gives the five sensations in man. The one who knows the senses of life only have
the capacity to bring it to unison and consolidate it; others cannot.
The words of ‘Ramana Maharishi’,
The ones who consolidate the life in one place can only control the mind and take it to the
stable state. This world will operate under the eyes of those people only.
33
Kural-28
ãiwbkhê khªj® bgUik ãy¤J
kiwbkhê fh£o éL«.
The might of men whose word is never vain,
The 'secret word' shall to the earth proclaim.
The hidden words of the men whose words are full of effect, will shew their
greatness to the world.
“Niraimozhi maanthar perumai nilathu
Maraimozhi kaati vidum”
The everlasting greatness, of the saints who have the Holy Spirit (kundalini) in them, can
be clearly understood from the words of knowledge which come from them. The
greatness of these praised souls can be felt even in the absence of an acquaintance with
them. The adage which they speak will itself demonstrate their capacity and character.
Just one adage of ‘Ramana Maharishi’ demonstrates the true quality of the saint himself.
“Angamathil muthan muthala yuthitha porulenge

Appuramu maaruyirinilaitha thalamenge
Angamathi lithanai yelamoridatthil paesum
Annavare jagathguru vendrariyalame”
- “Meivazhi Aandavar”
‘Where is the first thing which originated this body? Where is it located in a six sensed
(human) life? In this body the one who is capable of talking with all the six senses at the
same time is called a ‘Jagath Guru’”.
From this excellent song we can definitely say that “Meivazhi Aandavar” is a ‘Gnani’.
All those who live in this world are a gift given by women. I always have affection for
them. Let’s see what the female ‘Gnani’ ‘Ouvaiyar’ says,
“Muladharatthin moondezhu kanalai

Kaalal ezhuppum karutharivitthu”
‘The knowledge of raising the fire, which can be ignited and raised, present in the
Muladhara …..’
This illustrates the greatness of the saint ‘Ouvaiyar’.
The words from the bible,
“For this reason I remind you to fan into flame the gift of God, which is in you through
the laying on of my hands.” - 2 Timothy 1: 6
shows us the greatness of Lord Jesus. We can keep writing more of such relevant
examples. Let’s stop now.
34
Kural-29
Fzbk‹D§ F‹nw¿ ã‹wh® btFë
fznkÍ§ fh¤jš mçJ.
The wrath 'tis hard e'en for an instant to endure,
Of those who virtue's hill have scaled, and stand secure.
The anger of those who have ascended the mountain of goodness, though it continue
but for a moment, cannot be resisted.
“Gunamenum kundaeri nindraar veguli
Kanameyum kaathal arithu”
The anger of the ascetics, who are the mountains of virtue and possess renounced
awareness, lasts less than a second in their mind.
The ascetics who possess the true awareness always have noble intentions. When ascetics
are being treated with wrong words or when they are hurt physically by others, they
consider it as the nature of normal people and forgive and forget them.
“Kalladipadume vongi kathidu maramo pinnum

Kalladi yinuk kaayanji kaippathu kunrathe pol
Pullargal theemai kanji perinba thavathor seigai
Thollaiyendraiyaraar anjaar thonmarai maelorullam”
‘Like the trees which do not stop producing fruits because they are the ones which are
more hit with stones, the saints troubled by people do not get tired or become afraid of it.’
Lord Jesus, who forgave the men who tortured him in his last days, said that they are
doing these acts out of ignorance.
Once there was a river which started to flood. The plants which were washed away by
water started floating. There was a scorpion on top of the plant which was floating in
water. A saint, who saw this, thought that the scorpion might die if it drops into water,
took the scorpion and brought it to the banks of the river. The scorpion, which he saved,
stung him. The saint who suffered from pain dropped the scorpion back on a plant. He
again tried to save it and the scorpion again did its action. The layman who saw that from
near asked the saint why he had to do this unnecessary work when he knew that the
scorpion stings. The saint replied “to sting is its nature and to save is my nature”. This is
the nature of those mountains of virtue.
35
Kural-30
mªjz® v‹ngh® mwnth®k‰ bw›Îæ®¡F«
brªj©ik ó©blhGf yh‹.
Towards all that breathe, with seemly graciousness adorned they live;
And thus to virtue's sons the name of 'Anthanar' men give,
The virtuous are truly called Anthanar; because in their conduct towards all
creatures they are clothed in kindness.
“Anthanar enbor aravor matra evvuyirkkum
Senthanmai poondozhugal laan”
Anyone who shows the grace (‘Aravor’) with true love towards all living creatures has
the status to be called “Anthanar” (Ascetic).
Definition of ‘Aravor’ (people who do ‘Aram’) has been discussed in this chapter hence
can be considered as those who have the power of practicing ‘Thavam’. They have the
capacity to mould anyone they want to, just by their thought. Valluvar has said that
‘Anthanar’ (Ascetics) are ‘Aravor’; this is absolutely right. ‘Anthanar’ does not denote a
class of people. Valluvar who speaks with authority,
“Pirapokkum ella uyirkkum”
‘All creatures which are born’ has also said with clarity that,
“Maelirunthum maelallaar maelallar keezhilirunthum

Keezhallaar keezhal lavar”
‘The one who has the high standard of living but do not have the high morals are not
really high and those who are not involved in acts of ill manners however low their
standard of living is, are considered with high respect’.
We can know from these kinds of thoughts that His mind would be always trying to make
this world prosper. It would be trying to bring to light even the last person in this world.
Like a huge tree giving shade to everyone at its own expense of standing in sun, the saints
like Valluvar act as the ones who take away the sorrow from others and give peace.
“kadum sinatha kolkalirum

Kadhzh pariya kalimavum
Nedum kodiya nimirntherum
Nenjudiya pugalmaravarum ena
Nangudan mandathu aaiyinum – manda
Araneri muthatre arasin kottram”
- Maruthan ilanaaganaar
‘The angry elephant, the courageous lions, gigantic chariots and the courageous warriors
are not enough to hold the kingdom without fall. The presence of an Ascetic who knows
the principles of ‘Aram’ is the most important thing to run a government successfully.’
Thus it is clear that the presence of the ascetics is of great importance even in running a
successful government. The government which is the body that takes care of all its
subjects.
36
mw‹ tèÍW¤jš - Assertion of the Strength of Thavam

Kural-31
Áw¥ÕD« brštK« <.D« mw¤Â}c§F
M¡f« vtndh cæ®¡F
It yields distinction, yields prosperity; what gain
Greater than virtue can a living man obtain?
Virtue will confer heaven and wealth; what greater source of happiness can man
possess ?
“Sirappeenum selamum eenum aratheenoongu
Akkam evano uyirkku”
“Sirappeenum selvamum eenum arathinoongu
Aakam evano uyirkku”
The best of all achievements in this world is the achievement of a state in which there is
no death or rebirth. Why does ‘Thiruvalluvar’ call it as “Sirappeenum” (‘sirappu’
meaning – greatness, eenum meaning – donate or give) and “selvam eenum” (selvam
meaning wealth, here he refers to the wealth of asceticism). “aakam evano uyirkku”
meaning the noble education that helps the living beings to prosper and hence considers it
to be the greatest achievement.
The reason why the state of no death or birth is the best state of all is because whether
one does good or bad deeds he has to undergo the chain of births and has to reap the
effects of his own actions. The great souls who possess the Holy Spirit in them are the
ones who can achieve the Supernatural state and also can show the path to their disciples
to reach that state. That’s the reason why ‘Thiruvalluvar’ calls it ‘sirappeenum’.
The best way for this world to prosper is to go along the path of Ascetic (Aram) and
that’s why he says “arathinoongu aakam evano uyirkku”. To get occupied in the act of
being an Ascetic is the best occupation.
The greatness of those souls is infinite and this explanation can go forever. When we start
researching to find the Samadhi temples of great souls, like Agathiyar, Thirumoolar,
Bogar, Edaikaadar, and many more, we can gradually understand their greatness. Their
greatness will last as long as this world exists.
37
Kural-32
mw¤Â}c§ fh¡fK« Ïšiy mjid
kw¤jè‹ C§»šiy nfL
No greater gain than virtue aught can cause;
No greater loss than life oblivious of her laws.
There can be no greater source of good than (the practice of) virtue; there can be no
greater source of evil than the forgetfulness of it.
“Arathinoon kaakamum illai athanai
Marathalin oongillai kaedu”
There is no better act than performing ‘Thavam’ and the worst of all evil deeds is the act
of falling into the pit of the distracting mind and forgetting to perform ‘Thavam’.
We can see many people who had saved tons of wealth but stand without anything in the
end. We can readily find people who lived in palaces but ended up to live in small huts
over the period of time. The great who travel along the path of ‘Aram’ achieve the
Supernatural state, become everlasting and give all that is asked for by those who
worship them, open their hearts to them and completely surrender under their feet. Those
who can enjoy the grace of these great souls can get more and more of it. This can be
understood by those who have felt it.
“Whoever has will be given more, and he will have an abundance. Whoever does not
have, even what he has will be taken from him.” - Matthew 13:12
The bible is also in acceptance of the same philosophy. The troubles faced by those who
do not follow the path of ‘Aram’ are countless. The good and the bad both have to face
the troubles and that is what ‘Thiruvalluvar’ calls as the ‘kaedu’, evil, that they face.
38
Kural-33
xšY« tifahd mwéid Xthnj
bršY«thŒ všyhŠ braš.
To finish virtue's work with ceaseless effort strive,
What way thou may'st, where'er thou see'st the work may thrive.
As much as possible, in every way, incessantly practise virtue.
“Ollum vagayana aravinai ovaathe
Sellumvaai ellam seyal”
In every act, in every place and in every state, all that is done should be along the path of
‘Aram’.
The Ascetic who stays in family life and still practices ‘Aram’, should do all that is done
(according to the capacity of mind, words, or physical work), with good will and good
actions.
The ‘Gnanis’ who practice the asceticism should practice, the exercises (internal),
according to their physical capacities. There is a chance of getting into various kinds of
troubles when one does unnecessary practices. Isn’t it? That’s the reason why the Saints
with Holy Spirit have said that, one should learn to do the practices that are acceptable to
their physical capacities.
The ‘Gnani’ who continues in his family life can recognize the other Great saints, invite
them to their houses and show their hospitality with food and comfort.
When one gets the blessings or wishes from the great saints, stay in the family life and
continue the practice of ‘Thavam’, then he or she gathers ‘Punya’ (In the Hindu theory of
Karma, Punya is merit that accumulates as a result of good deeds, acts or thoughts and
that carries over to later in life or to a person's next birth.). The wishes and the blessings
of the great saints, who reside inside and outside their own body, are of great importance
in every ones life. Hence, it is said that one gathers more ‘Punya’ if one can show
hospitality to these great souls in any way or form according to their own capabilities.
39
Kural-34
kd¤J¡f© khÁy‹ Mjš mid¤jw‹
MFy Úu Ãw
Spotless be thou in mind! This only merits virtue's name;
All else, mere pomp of idle sound, no real worth can claim.
Let him who does virtuous deeds be of spotless mind; to that extent is virtue; all else
is vain show.
“Manathukan maasilan aathal anaitharan
Aagula neera pira”
One should stand as a pure (not guilty) person in the eyes of the great souls who practice
‘Thavam’. That is the true act of ‘Aram’. Any other form of action may not be considered
as an act of ‘Aram’, rather considered as an act of exaggeration.
Only when ones ‘Manam’ (meaning – mind) is pure can ones ‘Ullam’ (meaning –
thoughts) be ‘Thooimai’ (meaning – pure). This may be the reason why it was called
‘Unmai’ (meaning – Truth). Only when ones thoughts are pure the words that come out
of the ‘Vaai’ (meaning – mouth) are pure. There will not be any word of slander. This
may be the reason why it was called ‘Vaaimai’ (meaning – Truth). Only when the truth is
undertaken the acts we do can be pure. The actions that are done with the ‘Mei’ (meaning
– Body) should also be pure. This may be the reason why it was called ‘Meimai’
(meaning – Truth). Now we understand the reason for having so many words (‘Unmai’,
‘Vaaimai’, ‘Meimai’) for the same meaning Truth.
“Ullathal thooimai peru,

Vaayin mozhiyil thooimai peru,
Meiyaal seiyyum seyalal thooimai peru”
‘Become pure in your mind, become pure in the words of your mouth, become pure in the
actions of your body’
When these triads of purity are attained the actions are called actions of ‘Aram’. Any
other kind of act cannot be considered as an act of ‘Aram’. This is what “Thiruvalluvar”
has said in such a style.
40
Kural-35
mG¡fh wthbtFë Ï‹dh¢brhš eh‹F«
ÏG¡fh Ïa‹w jw«.
'Tis virtue when, his footsteps sliding not through envy, wrath,
Lust, evil speech-these four, man onwards moves in ordered path.
That conduct is virtue which is free from these four things, viz, malice, desire, anger
and bitter speech
“Azhukkaara vaaveguli innasol naangum
Izhukka iyanra tharam”
Do the characters of jealousy about others achievements, desire in actions of gratification,
anger arising from incapability and the words of slander which arise from the rest, appear
acceptable to the path of ‘Aram’? It will not; isn’t it? That’s the reason why these four
characters are called as ‘Izhukku’, meaning disgrace by “Thiruvalluvar”.
The actions without filth in the mind, words and body are only called as the path of
‘Aram’ acceptable to Ascetics.
“Azhukkaaru aagathenbar”
‘The wrong path is not for good’
(azhukku meaning dirt, also means feces, aaru meaning river, also means path, aagathu
meaning not good)
When the dirty path forms in the mind, it rouses the desire for other’s and spoils others
name and fame. If the desire is not quenched, the mind gets the tendency to boil with
anger. When the actions are done with anger in mind,
“Ariyathavam mei kobathaal azhinthu pogum”
‘Noble ‘Thavam’ gets destroyed when there is anger in the body’

The heat in the mind causes the mouth to push out the words of slander and also pushes
us down. The adage in villages says,
“Pallakku eruvathum naavinaale, palludaivathum naavinaale”
‘To get on top of Palanquin is because of the tongue, to get the tooth broken is also
because of the tongue’.
Hence one should take care of the words from the mouth and should prevent the words of
slander. “Thiruvalluvar” has told us this truth that these four characters are not acceptable
for those who follow the path of ‘Thavam’ a long time ago.
41
Kural-36
m‹w¿th« v‹dh jwŠbrŒf k‰wJ
bgh‹W§fhš bgh‹wh¤ Jiz.
Do deeds of virtue now. Say not, 'To-morrow we'll be wise';
Thus, when thou diest, shalt thou find a help that never dies.
Defer not virtue to another day; receive her now; and at the dying hour she will be
your undying friend.
“Anrarivaam enna tharamseiga matrathu
Ponrungaal ponraa thunai”
The acts along the path of ‘Aram’ have to be done in the present, when we live in this
body, without procrastination. If we do this, then the state of separation of the body and
the soul (death) can be prevented and can unite them together (Samadhi) and attain the
state of no rebirth.
“Remember Your Creator While Young”

- Bible.
What is the meaning of this? Only when we are young we have the capacity to create
another life. When we think of this, we should think of our creator, the God. If one does
not think about his creating capacity “Life Force” (Jeeva sakthi, referring to kundalini) in
his youth and goes along the way of his senses and is in a state of
“Kandathe kaatchi, kondathe kolam”
‘What we see is the sight, how we are is the appearance”

then the life force will be wasted. There is no gain in thinking about it after loosing all the
‘Life Force (sperms)’ we had. The words of Sidhars,
“Aadhiyendra vindhuvukku azhivu vanthaal

Haranaalum hariyaalum mudiyathappa”
‘When there is destruction of sperms which forms the beginning, just calling Hari (Lord
Vishnu) and Haran (Lord Shiva) cannot do anything” also means the same.
The ladder which helps to climb on to the higher path of ‘Thavam’ is this ‘Life Force’,
has been the words of many saints form then till today. This life force is the one which
has been given so many terms and names and have been kept as the hidden truth in all the
great spiritual texts, ‘Vedas’. All the Vedas have been written with this as the central
principle. The ones who possess profound and clear knowledge can only accept this truth.
Before the time is over let’s supercede the lord of death and live the glorious life forever.
42
Kural-37
mw¤jh ¿Jbtd nt©lh Áéif
bghW¤jhndh ^®ªjh‹ Ïil.
Needs not in words to dwell on virtue's fruits: compare
The man in litter borne with them that toiling bear!
The fruit of virtue need not be described in books; it may be inferred from seeing
the bearer of a palanquin and the rider therein.
“Arathaar ithuvena vendaa sivigai
Poruthaano doornthaan idai”
The Holy Souls who perform ‘Thavam’ are like those who travel in a palanquin. They
take the bumps (Happiness and Sorrow) in the road of life lightly and continue their
travel. The souls who deviate from the path of ‘Thavam’ and choose the other wrong
paths will be like those who carry the palanquin. They cannot be calm when happy nor do
they have the strength to overcome the sad situation and consider their life itself as a
burden.
The principles left by the saints is the same as what has been told by “Thiruvalluvar”,
“Kaamamaadhigal vanthaalum ganathirpo manathir patraar

Thaamarai ilai thanneer pol sagathodum koodi vaazhvaar
Paamararena kaanbipaar pandithathanmai kaattaar
Oomaru maavaa rulla thuvagaiyan jeevan muthar”
- “Kai Valliya Navaneetham”
Meaning – The ‘Jeevan Mukthar’ who follow the path of ‘Aram’, that is, the ‘Gnani’ who
continue their life in their family, act like the other people involved in domestic life like
an actor. Hence, though they feel the desire, anger, sadness, etc, they forget it in the next
fraction of a second. Unlike the other people involved in domestic life these emotions do
not affect them. They live like the drop of water on the lotus leaf without attachment.
They do not show their scholastic knowledge, instead lead a life like a dumb fool, and get
over with their ‘Prarartha Karma’. The ‘Gnanis’ like this will not like to travel in a
palanquin.
“Sendrathu karuthaar, naalai servathu ninaiyar, kanmun

Ninrathu pusippaar veiyini lavaivin vizhuthu veezhnthu
Ponrina savam vaazhnthalum puthumaiyaavondrum paaraar
Nanru thee thennaar satchi naduvaana jeevan muthar”
Meaning - The ‘Gnanis’ do not consider the past nor do they think about the future. They
consume the fruits of the ‘Praraptha Karma’ in the present. They are not amazed even
when the face of the earth changes or the dead start walking or in the face of the latest
wonder in the world. They don’t even tell if something is good or bad. Like the earth,
they will appear as the witness to everything in the eyes of everyone.
43
Kural-38
ÅœehŸ glhmik e‹wh‰¿‹ m~bjhUt‹
thœehŸ têail¡F« fš.
If no day passing idly, good to do each day you toil,
A stone it will be to block the way of future days of moil.
If one allows no day to pass without some good being done, his conduct will be a
stone to block up the passage to other births.
“Veezhnaal padaaamai nandraatrin akthoruvan
Vaazhnaal vazhiyadaikkum kal”
When one does the practice of ‘Thavam’, without interference or pause, succeed and
become proficient in it, then, their practice will act as a gigantic stone which blocks the
path which leads to the chain of births and deaths.
This practice is done to relieve their lives from birth. The ones who have the capacity to
consolidate their soul inside their body can reach the state of not being born. In their final
days, this practice of ‘Thavam’ acts as a stone which blocks the way towards death. That
was the reason why ‘Thiruvalluvar’ has stressed the importance of ‘Assertion of Strength
of Thavam’ in his beautiful creation, “Thirukkural”. He has also told us that this way of
preventing death can be done only by the Saints of high caliber.
This path is called by Saints as,
“Anthagan ezhuthiya ezhuthai azhithezhuthum ezhuthu”
‘The writing that can erase and write what had been written by the Lord of Death’.
‘Anthagan’ is also called as ‘Kootruvan’. ‘Kootruvan’ (Kooru – separate; Kootruvan –
one who can separate) is the Lord who is capable of separating the body from the soul.
Now it is clear that the path of ‘Thavam’ is capable of acting as a stone in the path of
‘Kootruvan’ and prevents us from death. Let’s follow the path of ‘Thavam’ and protect
ourselves from ‘Anthagan’.
44
Kural-39
mw¤jh‹ tUtnj Ï‹gk‰ bwšyh«
òw¤j òfG« Ïy.
What from virtue floweth, yieldeth dear delight;
All else extern, is void of glory's light.
Only that pleasure which flows from domestic virtue is pleasure; all else is not
pleasure, and it is without praise.
“Arathaan varuvathe inbam matrellam
Puratha pugazhum ila”
The act of performing ‘Thavam’ can only provide true bliss and the freedom from death
to everyone. Any other actions or professions done by human beings end up in sorrow
and do not give fame.
People use Mann (sand or earth), Penn (female), and Ponn (gold) to procure wealth, fame
and to derive happiness. The land or earth can be saved for a very short period of time,
and then it becomes owned by someone else. They may also get a situation where one
cannot derive happiness even by looking at the land they own. The people who believe
that the pleasure derived from sex is the extreme bliss can enjoy it for a short time only.
When the energy is lost they start to hate the pleasure derived from it. The people who
derive pleasure from saving wealth always have a fear if they might loose it. There is a
chance that the wealth might not be lost, but if one looses health then the presence of
great wealth is of no consequence.
When one chooses to take the path of ‘Aram’ then he or she can swim in the sea of
happiness continuously forever. This bliss is not of limited time and that is the reason
why it has been praised, in the past, is praised in the present and will be praised in the
future.
“Kaagam uravu kalanthunna kandeer; akandaakara siva

Yoga menum perinba vellam pongi thathumbipooranamaai
Ekavuruvaai kidaikkuthaiyo inbutrida naam iniyedutha
Thegam vizhumun pusippatharkku saeravaarum jagatheerae”
‘We have seen the crow sharing its food with all its community by calling them; the
overflowing flood of ‘Akandaakaara Shiva Yogam’, eternal bliss, is available in a unified
form. Oh people of this world! To enjoy it, please come, join and shed the body you have
taken in this birth before the time is over.”
The song written by ‘Thayumaanava Swamigal’ has the same meaning as it has been
reflected in the words of the author of ‘Thirukkural’.
45
Kural-40
bra‰ghy njhU« mwnd xUt‰F
ca‰ghy njhU« gê
'Virtue' sums the things that should be done;
'Vice' sums the things that man should shun.
That is virtue which each ought to do, and that is vice which each should shun.
“Seyarpaala thorum arane oruvarkku
Uyarpaala thorum pazhi”
The righteous path of ‘Thavam’ can lead you to never-ending bliss. The acts other than
this which lead to wrong direction might push you to shame. Beware!
“Vithagamaaga palakalai payindrum

Mevunar payangalai arinthum
Thathuva muzhuthum kasadara vunarnthum
Thannilai arivathark karithaam
Suthha meignana desigan magizhnthe
Sollaamar sollumor mozhiyaam
Muthirai mona nilayinaa lanri
Muthiyin nilaikidai yathe”
- Nishtaanuboothi Saram
‘Immaterial to the amount of time spent on reading or the number of books we read, is it
possible to learn the education of knowing oneself from anybody else other than the true
‘Gnana Desigan’ (GnanaGuru)?’
The ‘Gnana Guru’ can only take us to the state of not being born and make us cut off the
trouble of birth which is stuck to us. Otherwise it will make us go through the same cycle
of birth and death.
“Ninra nilaiye nilaya vaithaan antha

Nilaithaane niruvikarpa samadhiyumaagi
Enru mazhiyaathe inbavellam
Thekki irukkavenai thodarnthu thodarnthu izhukkumantho
Katrathum kettathum thaane etharkkaga kadapada
Vendru uruttutharko kallaal emmaan
Kutramara kaikaattum karuthai kandu gunam
Kuriyatra inba nittai koodavanro”
- ‘Thayumaanava Swamigal’
‘The one who stands in the same state
The state of ‘Nirvikalpa Samadhi’
Storing the everlasting flood of bliss
Pulls me to follow him closely
The learnt and heard are for what?
Is it to create noise like a rolling stone?
Follow the mind that can show the direction without flaws
To stay in that state of ‘nittai’ or ‘nishtai’ (supernatural state)’
Let’s follow what has been told by ‘Thayumaanava Swamigal’ and eradicate the shame
of birth and enjoy the bliss. Let’s search and reach the “Vaithiyanathar’ (Vai – meaning
46
keep, thee- meaning fire), the men who carry the fire of Kundalini in their hands, who
can rid us of the troubles caused by our sins.
47
Ïšthœ¡if - Domestic Life

Kural-43
bj‹òy¤jh® bjŒt« éUªbjh¡fš jhbd‹wh§F
I«òy¤jh nwh«gš jiy.
The manes, God, guests kindred, self, in due degree,
These five to cherish well is chiefest charity.
The chief (duty of the householder) is to preserve the five-fold rule (of conduct)
towards the manes, the Gods, his guests, his relations and himself.
“Thenpulathaar theivam virunthokkal thaanendraangu
Iimpulathaar ombal thalai”
The word ‘Thenpulathaar’ should not be confused with a meaning related to the direction
(‘therkku’ – meaning south). The song written by ‘Manickavaasaga Swamigal’,
“Thenpandi naattaane” also similar to this should also not be interpreted as the king of
the ‘Southern Pandiya’ empire. ‘Then’ in these cases refer to something which is old and
complete. ‘Pandai’ here means (pandu meaning treasury) someone who possesses the
treasury. Similarly, ‘Thenpulathaar’ here refers to the saints who have attained ‘Jeevan
Mukti’. They are capable of knowing the mind and its thoughts. When these saints attain
‘Samadhi’, the common men should understand their greatness, serve them and continue
to perform ‘Guru Pooja’ to them. ‘Theivam’ (meaning god) here refers to those saints
who are capable of letting somebody feel the perception of god. Normal men are not
capable of perceiving the truth about life or the truth about god. Only great saints who
know these truths are capable of showing them to normal people.
“Udalilaa uyiraikkaana oruvarum ettaathaale

Udalulon ariya endraal udaleduthu arinthon vendum”
- ‘Meivazhi Andavar’
‘Only a person who has body and knows the life can show it to a person who wants to
know about it’
‘Virunthu’ here does not pertain to relatives. The word ‘Virunthu’ means novel or new.
To recognize the saints (‘Jeevan Muktar’) and to serve them is what is referred to as
‘Virunthu’. When such great saints bless the common man and his family, they gain their
grace and are capable of living a prosperous life. ‘Okkal’ refers to the neighbors. When
the neighbors are less affluent then it is courteous for one to get involved in the good and
bad phases of his or her neighbor’s lives. It is common to find affluent people who are
indifferent about all the other poorer folks. ‘Valluvar’ feels that the men and women
involved in domestic life should not act in such a manner. The final part ‘Thaan’ here
does not refer to oneself, ‘Valluvar’ here refers to the bringing up of ones kids and family
in the most ideal way possible.
48
Kural-50
ita¤JŸ thœth§F thœgt‹ th‹ciwÍ«
bjŒt¤JŸ it¡f¥ gL«.
Who shares domestic life, by household virtues graced,
Shall, mid the Gods, in heaven who dwell, be placed.
He who on earth has lived in the conjugal state as he should live, will be placed
among the Gods who dwell in heaven.
“Vaiyyathul vaazhvaangu vaazhbavan vaanuraiyum
Theivathul vaikka padum”
There are many ‘Gnanis’ who live with their family and still are capable of following the
path of ‘Thavam’. This has been reflected in this beautiful song written by
‘Thayumaanava Swamigal’s’ head disciple ‘Arulaiyar’.
“Illarathirunthum ithaya madakkiya

Vallavan thane magayogi endron
Thuravarath irunthum soozhmana kurangonraravagai
Yariyaan agnaani endron”
‘The one who stays in the family and yet controls his mind is a Maha Yogi. The one who
cannot control the monkey like mind even when in solitude is an ignorant one’
The fake saints who seclude themselves in solitude but who are unable to control the
‘Mana Kurangu’ (meaning - monkey like mind) are present today and were also there
long time ago. Their identity can be readily understood from their false actions or
hypocrisy.
The saints who stayed in family life and yet were able to perform ‘Thavam’ are many.
For example, ‘Paranjothi Mahan’, ‘Meivazhi Andavar’, ‘Vedhathri Maharishi’ and many
more. These saints who have seen everything in life are capable of abstaining from the
same. These great men who realize the greatness of ‘Jeevan Muktar’, follow the path of
these souls, practice all the exercise required for getting rid of the cycle of death and
birth, flourish in their lives, get the qualities of god and live forever in this world. These
men, who maintain their course of life along the path of ‘Thavam’ even when remaining
in family life, are deserved the praise equivalent to those of those of the gods. This has
been the intention of ‘Thiruvalluvar’ in this verse.
49
thœ¡if¤ Jizey« - The Goodness of the Help to Domestic Life

Kural-55
bjŒt« bjhHhmŸ bfhGe‰ bwhGbjGthŸ
bgŒbad¥ bgŒÍ« kiH.
No God adoring, low she bends before her lord;
Then rising, serves: the rain falls instant at her word!
If she, who does not worship God, but who rising worships her husband, say, "let it
rain," it will rain.
“Theivam thozhaal kozhunatrozhu thezhuvaal
Peiyyena peiyyum mazhai”
When the woman who does not worship any gods other than her husband rises and says,
“Let it rain”, it will rain. This has been the explanation given to this verse by all.
Once, when there was no rain, the farmers who depend on rain for their harvest wished
and yearned that they should have rain. Then they remembered the verse written by
‘Thiruvalluvar’ and came to a conclusion that they would ask all the women, in their
village to ask the rain to pour, one after another. The women in the village also listened to
words of their husbands and did the same. The rain never poured even after every married
woman in the village asked the rain to pour. The villagers felt bad that ‘Thiruvalluvar’
was wrong in what he has told. Some men even started having suspicion over their wives.
If this was the case, what would be the thought of ‘Valluvar’?
The explanation of this verse is that, the woman who is pure in body and mind and who
worships her husband is considered as pure as the rain which pours when it is asked for.
Yes, the happiness, people would have if the rain pours immediately as and when it is
asked to, is like the happiness they possess in having a wife who is pure in body and
mind. This is the intention of ‘Thiruvalluvar’.
50
k¡f£ngW - The Obtaining of Sons

Kural-62
vGÃw¥ò« Ôait Ô©lh gêÃw§fh¥
g©òil k¡f£ bg¿‹.
Who children gain, that none reproach, of virtuous worth,
No evils touch them, through the sev'n-fold maze of birth.
The evils of the seven births shall not touch those who obtain children of a good
disposition, free from vice.
“Ezhupirappum theeyavai theendaa pazhipirangaa
Panbudai makkat perin”
The one who has children without any flaw in character will not have the trouble of evil
for the next seven generations. This has been the interpretation by many people.
‘Ezhu pirappu’ (ezhu – rising, aezhu – seven; pirappu – birth) has been always
misinterpreted as seven lives. ‘Ezhu pirappu’ here refers to the forthcoming birth. The
forthcoming birth is a malady. The good and bad men all have to go through the cycle of
births. Now, the question arises as to who the children with the flawless character are?
The one who starts to have affection towards his ‘Gnana Guru’, clarifies his doubts on
philosophy, understands who the ‘I’ is, learns the Point education and continues to
progress in the direction of the guru, are the children with flawless character, according to
‘Valluvar’. Let’s see what ‘Thayumanava Swamigal’ says about the Point education,
“Adimudiyum nadavumatra paravelimaerkondaal

Atthu vidha aanandha sittha mundaam namadhu
Kudimuzhuthum pizhaikkum orukuraiyumillayeduttha
Kolamellam nandraa kungurainirai varave
Vidiyu muthayam pola varulu thayam petra
Vitthagaro dunkoodi vilayaadalaagum”
‘When one of the children of a family attains this ‘Advaita’ happy state through
education, then the entire family will survive without any trouble.’
The Point education acts as the way to put an end point to the forthcoming births and
makes one attain eternal bliss. This is the thought that ‘Thiruvalluvar’ had conveyed in
this verse.
51
éUªnjh«gš - Cherishing Guests

Kural-86
bršéUª njh«Ã tUéUªJ gh®¤ÂU¥gh‹
ešéUªJ thd¤ jt®¡F.
The guest arrived he tends, the coming guest expects to see;
To those in heavenly homes that dwell a welcome guest is he.
He who, having entertained the guests that have come, looks out for others who may
yet come, will be a welcome guest to the inhabitants of heaven.
“Selvirun thombi varuvirunthu paarthiruppaan
Nalvirunthu vaana thavarkku”
The one who attends to the guests who come to his or her home and awaits those to come
would be a welcome guest himself in heaven. This has been the understanding by many
people.
The one, who stays in family life, yet performing ‘Thavam’, awaits the arrival of other
great saints, recognizes them and invites them to his or her home. They take care of the
saints in a way in which the saints become happy in mind and body. The ‘Jeevan Muktar’
does not beg for shelter or food. They have to be recognized by men of the same cadre
and have to be shown hospitality. The ‘Jeevan Muktar’ who accept the hospitality of
other men are of three categories. They are, ‘Unja Viruthi’, ‘Kabodha Viruthi’ and
‘Ajaraga Viruthi’. (‘Unjam’ meaning to pick, ‘Kabodha’ meaning Pigeon, and ‘Ajaraga’
meaning Python)
The ‘Jeevan Muktar’ who does ‘Unja Viruthi’, does not ask anyone. They have to be
invited with affection and caring. When such hospitality is shown then they accept the
invitation and the hospitality and bless the hosts with their words. The words which come
out of their mouth are true and hence the blessing they give also occurs the way they say.
The ‘Kabodha Viruthis’ like a pigeon ask when they are hungry and satiate their hunger.
The ones who are ‘Ajaraga Viruthi’ are capable of staying without food or even a thought
about food for days or weeks after a single meal, like a python. The ‘Gnani’, who invites
other ‘Jeevan Muktar’, shows hospitality and receives the blessings from them, awaits the
arrival of the next ‘Jeevan Muktar’. These are the ones who will be welcome in the
heaven as the most apt guests.
“Vithagamaagivedathavar unda oon atthan

Ayanmaal arunthiya vannamaam”
The words from the song of ‘Thirumoolar’ also reinforce the goodness of showing
hospitality to the ‘Vithaga Vedathavar’ (‘Jeevan Muktar’). Let’s abide by these words
and gain benefit out of it.
52
Kural-90
nkh¥g¡ FiHÍ« må¢r« KfªÂçªJ
neh¡f¡ FiHÍ« éUªJ
The flower of 'Anicha' withers away, If you do but its fragrance inhale;
If the face of the host cold welcome convey, The guest's heart within him will fail.
As the Anicham flower fades in smelling, so fades the guest when the face is turned
away.
“Moppa kudaiyum anicham muganthirinthu
Nokka kudaiyum virunthu”
The flower called ‘Anicha’ withers away when it is smelt. The guests are even tender
than this flower. A little change in the facial expression when being welcome will itself
cause the guest’s face wither away.
“Orunaal sellalam
Irunaal sellalam
Palanaal sellinum
Thalainaal pol emai magizhvippan”
‘Not just one day or two days. Even when it is several days he treats me the way he did
on the first day.’
The words of ‘Ouvaiyaar’, in the epic ‘Puranaanooru’, say the hospitality shown by the
king ‘Paari’. In domestic life, the adage is
“Virunthum marunthum Moondru naal”
‘The hospitality with food and medicine is for three days.”

This adage says that the face of the hosts will change when the guests stay for more than
three days. The scenario in today’s world is well known to everyone. Once a poor woman
bought a bag of black grapes and had gone to see ‘The Prophet Mohammad’. The great
saint himself started to eat the grapes one by one. Normally, the Prophet was used to
distributing the fruits to everyone around and having a few in the end. On the contrary, on
that day the prophet had completed the entire bag of grapes himself. A shrewd observer
asked the prophet why he had eaten the entire bag himself without distributing it to
others. The prophet replied “the bag of grapes she bought was sour and if you had eaten
it, all of you would have cursed her for bringing them. Hence I had eaten all of it myself.”
This made everyone realize how a guest should be treated. The words of ‘Thiruvalluvar’
are always completely acceptable and adaptable.
53
Ïåait Twš - The Utterance of Pleasant Words

Kural-96
mšyit nja mw«bgUF« ešyit
eho Ïåa brhè‹
Who seeks out good, words from his lips of sweetness flow;
In him the power of vice declines, and virtues grow.
If a man, while seeking to speak usefully, speaks also sweetly, his sins will diminish
and his virtue increase.
“Allavai theya aramperugum nallavai
Naadi iniya sollin”
Evil thoughts, evil speaking, and evil actions; i.e., having an evil mind, using evil words
and doing evil actions physically are the three things which when prevented will act as a
first step in the travel along the path of ‘Aram’. When such things are prevented the
pleasant words will involuntarily be spoken form the mouth.
The evil things which prevent the progress along the path of ‘Thavam’ should be
removed. The good things which enhance the righteous path should be secured. The
things which have to be abstained from and the things which have to be possessed should
be clearly differentiated and understood. The understanding should be followed by action
in accordance to the understanding. When this is done the path of ‘Aram’ will be smooth
and soft. The same has been said by the old lady saint ‘Ouvaiyaar’,
“Nallaarai kaanbathuvum nanre nalamikka

Nallaar sol ketpathuvum nanre – nallaar
Gunangal uraipathuvum nanre avarodu
Inangi iruppathuvum nanru.
Theeyaarai kaanbathuvum theethe thiruvatra

Theeyar sol ketpathuvum theethe – theeyaar
Gunangal uraipathuvum theethe
Avarodu inangi iruppathuvum theethe.”
‘To see the good men, to listen to the good men, to speak the character of good men and
to stay with the good men, are all good. To see the evil men, to listen to the evil men, to
speak about the character of evil men and to stay with evil men, are all evil actions.”
Her words are so simple and clear that even a lay man can understand. The phrase said by
the English priest who did research in Tamil language, Dr. G. U. Pope, also stresses the
same.
“Be first or be with the first”
Yes, the acquaintance and friendship of noble men will itself clear the hindrances in the
path of ‘Aram’ and lead to smooth journey.
54
brŒªe‹¿a¿jš - The Knowledge of Benefits Conferred: Gratitude

Kural-107
vGik vGÃw¥ò« cŸSt® j§f©
éGkª Jil¤jt® e£ò.
Through all seven worlds, in seven-fold birth, Remains in mem'ry of the wise.
Friendship of those who wiped on earth, The tears of sorrow from their eyes.
(The wise) will remember throughout their seven-fold births the love of those who
have wiped away their affliction.
“Ezhumai ezhupirappum ulluvar thangan
Vizhuman thudaithavar natpu”
‘Ezhuvagai’ and ‘Ezhu pirappu’ here refers to the forthcoming birth as we saw before.
The friendship of the Great Saints who are capable of wiping the malady of the
forthcoming births can be cherished and remembered forever.
The word ‘Uyir’ (meaning life) was coined because the lives have to attain ‘Uyarvu’
(meaning raise). In their lives, all living beings have to raise themselves to the
Supernatural state to get rid of the vicious cycle of birth and death. This can be bought
about only by ‘Gnana Desikan’ (‘Gnana Guru’). Only these men can wipe the tears of
people and rid them of births.
“Vithagamaaga palakalai payindrum

Mevunar payangalai arinthum
Thathuva muzhuthum kasadara vunarnthum
Thannilai arivathark karithaam
Suthha meignana desigan magizhnthe
Sollaamar sollumor mozhiyaam
Muthirai mona nilayinaa lanri
Muthiyin nilaikidai yathe”
- Nishtaanuboothi Saram
‘Immaterial to the amount of time spent on reading or the number of books we read, is it
possible to learn the education of knowing oneself from anybody else other than the true
‘Gnana Desigan’ (GnanaGuru)?’
The friendship of these great souls who wipe the tears of men can be cherished forever.
Their friendship should not only be cherished but also should be used to raise oneself to
the supernatural state and get rid of the Birth.
55
eLÎ ãiyik - Impartiality

Kural-114
j¡fh® jféy® v‹g jtut®
v¢r¤jh‰ fhz¥ gL«
Who just or unjust lived shall soon appear:
By each one's offspring shall the truth be clear.
The worthy and unworthy may be known by the existence or otherwise of good
offspring
“Thakkaar thagavilar enba thavaravar
Ecchathaar kaana padum”
This verse is a splendid one which speaks about the consequences of the deeds. The
consequences of the deeds of an individual will be evaluated from the praises or the
disparagement he receives after his or her period of time. The analysis of their lineage
will give the result. When one lives without deviating from the path of ‘Aram’, then, we
can definitely understand that he must be impartial in his life.
The actions of these people will act as a useful guide to all the other humans for a long
time and will also help in making their lineage live up to their standards with honesty and
integrity.
“Maganthanthai kaatrum uthavi ivanthanthai

Ennotraan kolennum sol”
- ‘Thiruvalluvar”
‘The best help the children could render to their parents is to earn them the renown what
penance brought their birth on earth.’
Hence, like what ‘Kural’ says the progeny and the parents can be easily understood from
each other. That was the reason why ‘Thiruvalluvar’ said that the worthy and the
unworthy can be known by the offspring. The deviation from the righteousness is unjust
and is therefore unworthy. The righteous are not deviated in their path and hence are
considered worthy.
56
ml¡f« cilik - The Possession of Self-restraint

Kural-121
ml¡f« mkuUŸ cŒ¡F« ml§fhik
MçUŸ cŒ¤J éL«.
Control of self does man conduct to bliss th' immortals share;
Indulgence leads to deepest night, and leaves him there.
Self-control will place (a man) among the Gods; the want of it will drive (him) into
the thickest darkness (of hell).
“Adakkam amararul uikkum adangaamai
Aarirul uithu vidum”
The people who restrain their mind, speech and physical body are the ones who know the
self control which would lead them to the heaven. Others who are not capable of doing it
will have to toil in the darkness of births.
The people who have control of the five senses have control of everything. It is possible
to learn the skill of controlling the five senses only form the ‘Guru’.
“Iimpula kathavai adaipathum kaati”

- ‘Ouvaiyaar’
‘He shows the method to shut the door of five senses.”
The line from ‘Vinayagar Agaval’ written by ‘Ouvaiyaar’ also says the same. This
blissful existence can be reached even without the presence of an ‘Ashram’. It can be
obtained, with strong perseverance and the creation of self restraint form inside,
immaterial to ones profession. The separation of the life (soul) and the body is death and
the union or restraint of the life (soul) inside the body is the heavenly state. This is what
is conveyed by ‘Thiruvalluvar’ as,
“Adakkam amararul uikkum”
‘‘Adakkam’ – meaning restrain, will lead you to the heaven.’

If one cannot restrain the soul inside the body then the two will separate leading to death
followed by birth again. This is what was said as,
“adangaamai aarirul uithu vidum”
‘‘Adangaamai’ meaning unrestrained, will lead to the darkness of death and further
births.’
This is the message told by ‘Thiruvalluvar’ in this verse.
57
Kural-126
xUikÍŸ Miknghš Iªjl¡fš M‰¿‹
vGikÍ« Vkh¥ òil¤J.
Like tortoise, who the five restrains
In one, through seven world bliss obtains.
Should one throughout a single birth, like a tortoise keep in his five senses, the fruit
of it will prove a safe-guard to him throughout the seven-fold births.
“Orumaiyul aamaipol iinthadakkal aatrin
Ezhumaiyum aemaa pudaithu”
The restraint of the five senses like the tortoise will help the individual to prevent the
occurrence of the emerging birth.
When one can control the ‘Gnanedriyas’ (senses) and the ‘Karmendriyas’ (the organs of
action – mouth, hands, legs, excretory and sex organs) and become the king of them, then
all the smell of this world (the effect of this world on our character, mind and soul) will
diminish and he or she can take the throne of the kingdom of eternal bliss. The sacred
ones who reach this state are the only people who can be called as the ‘Brave Members of
Spirituality’. The same principle is exhibited in the song written by ‘Thaandava Moorthy
Swamigal’ the author of ‘Kaivalliya Navaneetham’.
“Vaadhanaa vasanthinaale varugira

Viruthiyellam
Ethinaa ladakka laagumendru thaan
Vichaaran seiyyin
Pothamaa miraasandraanaai puthiyai
Pulangal ellam
Thaatharaa irukka petraal sagalamum
Adangum thaane”
‘When we analyze, how to control all the smell that we possess from this world, then the
skill to control the mind and the senses will be the result.”
58
xG¡f« cilik - The Possession of Decorum

Kural-134
kw¥ÃD« X¤J¡ bfhsyhF« gh®¥gh‹
Ãw¥bghG¡f§ F‹w¡ bfL«.
Though he forget, the Brahman may regain his Vedic lore;
Failing in 'decorum due,' birthright's gone for evermore.
A Brahman though he should forget the Vedas may recover it by reading; but, if he
fail in propriety of conduct even his high birth will be destroyed.
“Marappinum otthu kolalaagum paarpaan
Pirapozhukkam kundra kedum”
When one forgets what he has learnt, then it could be restored in memory by looking at
and reading the texts. On the other hand, if one fails in maintaining the righteous conduct
then he or she looses the greatness of their birth and becomes a lesser mortal.
To support the importance of character ‘Valluvar’ has pointed them out as a species.
“Ozhukkam vizhuppan tharalaan ozhukkam

Uyirinum omba padum”
- ‘Thirukkural’
‘It is character which yields cosmic consciousness; hence character is valued more than
ones life itself.”
Thus, he stresses the importance of character by valuing it more than the life. When one
looses his health, then he can accommodate, improve and become a stronger person.
When one looses all his wealth and becomes poor, then he can develop his profession and
again become rich. Unlike, these two when one looses control over his character and gets
low in morality then it is extremely difficult to streamline it again.
This has been reflected in the words of wise men,
“If health is lost it can be regained

If wealth is lost it can be regained
But if Morality is lost it cannot be regained….”
Hence, when one gets down in his or her character then he or she becomes a lesser
mortal.
59
Kural-140
cyf¤njh blh£l xGfš gyf‰W§
fšyh u¿éyh jh®.
Who know not with the world in harmony to dwell,
May many things have learned, but nothing well.
Those who know not how to act agreeably to the world, though they have learnt
many things, are still ignorant.
“Ulagathodu otta ozhugal palakatrun
Kallaa rarivilaa thavar”
Those who do not act agreeably to the world, whether they are illiterate or are taught men
who have learnt many things, are still ignorant. This is the explanation given to this verse
by many others.
What will be the situation if majority of this world is occupied by people who are
immoral and do not have proper conduct? What will be the situation if even the learned
men and geniuses follow the rest of the world?
In classical Tamil epic, ‘Puranaanooru’, it has been said,
“Ulagam enbathu uyarnthor mattu”
‘The world is lead by the path of the ‘Men of high honor’.”

Yes. The world has to follow the path of those sacred men and only then can it be
streamlined and peaceful. Only when the leader is correct, can the followers be taken in
the right direction.
“Arasan evvazhiyo avvazhi kudigal”
‘Citizens of the country are all along the path of the ruler”
The consequence of making the geniuses go behind the men of improper conduct can be
understood with a little effort.
This might have been the thought of the Saint ‘Valluvar’ in this verse.
60
thŒik - Veracity
Kural - 291
thŒik vd¥gLt Âahbjå‹ ahbjh‹wª
Ôik æyhj brhyš.
You ask, in lips of men what 'truth' may be;
'Tis speech from every taint of evil free.
Truth is the speaking of such words as are free from the least degree of evil (to
others).
“Vaaimai enapaduva thiyathenin yaathondrum
Theemai ilaatha solall”
‘Vaaimai’ (truth) can be defined as the utterance of words that do not bear any harm to
anyone.
The saints who travel along the path of ‘Aram’ possess a mind that is pure. When such a
mind is present then the words that come out of their mouth are all pure. When the words
of the mouth are pure then actions done physically will also be pure. Most people have an
eye which looks at something, a mind which thinks about something else and do actions
with some other intention. The sacred who follow the path of ‘Aram’ who are capable of
maintaining purity of mind, words and action call it as ‘Trikarana Sudhi’ (triads of
purity). The thoughts in the mind are the ones which come out of the mouth in the form
of words and hence the purity of thoughts is of most importance. That was the reason
why ‘Valluvar’ has said that the truth is something which does not bring about any harm
to anyone. The same has been told by ‘Valluvar’ as,
“Manathukan maasilanaathal
Anaithu aran….”
‘Righteousness is purity in mind…..”

The same has been told before about the path of ‘Aram’ by ‘Thiruvalluvar’.
61
Kural - 292
bghŒ«ikÍ« thŒik æl¤j òiuÔ®ªj
e‹ik ga¡F bkå‹.
Falsehood may take the place of truthful word,
If blessing, free from fault, it can afford.
Even falsehood has the nature of truth, if it confer a benefit that is free from fault.
“Poimaiyum vaaimai idatha puraitheertha
Nanmai payakku menin”
The rule that says that a truth which causes harm to someone should not be uttered still
stands. Here ‘Valluvar’ has gone one step ahead and has said that, if it would cause good
to everyone, then even the false can be uttered without shame. Such a lie can also be
considered as truth and is worthy of being hailed.
Let us consider a situation where a good person is being chased by two men to cause
harm or to kill. Then we can hide the good and even tell a lie to the imposters. There is
nothing wrong, in saying that the good person cannot be seen or that the good person had
gone in a different route. The lie which is said here helps in saving the life of an innocent
man. The same is the scenario where a lonely young girl is chased by evil men. Here the
girl’s virginity or life is at stake. In these situations to protect the good, a lie can be said.
This was what ‘Valluvar’s’ thought was here. If a lie could do well to everyone then the
lie can be considered truth and is worthy of being hailed.
62
Kural - 293
j‹beŠ r¿tJ bghŒa‰f bghŒ¤jÃ‹
j‹beŠnr j‹id¢ RL«.
Speak not a word which false thy own heart knows
Self-kindled fire within the false one's spirit glows.
Let not a man knowingly tell a lie; for after he has told the lie, his mind will burn
him (with the memory of his guilt).
“Thannen jarivathu poiyarkka poithapin
Thannenjae thannai sudum”
One should not lie against his or her own consciousness. If one does lie against the
consciousness, then the consciousness will itself keep burning (hurting) him from inside.
When one acts according to his consciousness then he acclaims the status of becoming a
wise person. When a mistake is being committed, or when one tries to procure others
belongings, or when one does unnecessary deeds, then the consciousness directs not to
commit something wrong, or procure others belongings, or do unnecessary deeds. When
someone overrules the direction given by the consciousness and does these shameful
actions, then the consciousness keeps punishing him or her constantly. When I was in
school the teacher had told me the sentence from the bible,
Proverb 1:7
“The fear of the LORD is the beginning of knowledge,
but fools despise wisdom and discipline.”
I was able to understand the meaning of this statement. When we commit mistakes the
god from inside will tell us not to do so. The god inside is nothing but the consciousness.
When we are afraid of this consciousness and follow the directions given by the
consciousness then that is the beginning of knowledge. This philosophy was even clearer
when I started analyzing about the mind. The word ‘Manithan’ (meaning man) was
coined because he has ‘Manam’ (meaning mind). The same is the reason a woman is
called ‘Manusi’ (meaning woman). The word in Sanskrit is ‘Manus’ (meaning man). All
these words were originated with mind as the centre. The importance of having a pure
mind has been emphasized by ‘Valluvar’ in how many different ways.
63
bghiwÍilik - The Possession of Patience, Forbearance

Kural-160
c©zhJ neh‰gh® bgça® Ãw®brhšY«
Ï‹dh¢brh ndh‰ghç‰ Ã‹.
Though 'great' we deem the men that fast and suffer pain,
Who others' bitter words endure, the foremost place obtain.
Those who endure abstinence from food are great, next to those who endure the
uncourteous speech of others
“Unnathu norpaar periyar pirarsollum
Innaaso norpaarir pin”
Those who prevent bodily diseases by fasting (abstain from eating) and by self inflicting
difficulties to themselves (does penance) are all men with honor. The ones who are
capable of being patient to the rude words of others are considered even greater than
those who do fasting and penance.
It is good to manage the food and mind habits, when one stays in the family and also
practices ‘Thavam’.
“Soatrile viruppan soozhnthidi loruvan

Runnu nat ravamelaan surungi
Aatrile karaitha puliyena pom en
Rarignarga luraitthidil sirithum
Poatrilae nunnai poatrilen suvaiyir
Porunthiya karasaa ramser
Saatrile kalantha soatrile yaasai
Thanginae nenseivae nenthaai”
- ‘Vallalaar’ (‘Thiruvarutpaa’)
“The great say that the interest in having food would be the cause of shrinking all, the
practices and gain, we get out of ‘Thavam’, like the tamarind dissolved in the river. I
have not listened to them and have developed interest in having tasty and spicy food,
what shall I do now?”
The food we intake is only for us to sustain life and the life we have should not be
devoted to having tasty food. This is the message conveyed in this song. It is a common
saying that,
“Langanam sirantha oudatham”
‘Fasting (abstaining form eating) is an excellent medicine.’
It means that fasting can give good effects to the body like a medicine. The unheeding to
the rude and unparliamentary words of others is also considered as a type of fasting.
Some people use harsh words on others like a scorpion’s sting and the consequences they
have because of their words cannot be described. The utterance of harsh words can also
cause a change in the blood pressure. Hence, when we are capable of controlling
ourselves and not utter harsh words or capable of unheeding to the harsh words of others,
it can produce good effects in the body like prevention of changes in blood pressure. This
64
was the reason why ‘Thiruvalluvar’ has considered this also as a way of fasting and has
said that it can cause better effects than controlling food habits.
65
mG¡fhwhik - Not Envying

Kural-169
m›éa beŠr¤jh‹ M¡fK« br›éah‹
nfL« ãid¡f¥ gL«
To men of envious heart, when comes increase of joy,
Or loss to blameless men, the 'why' will thoughtful hearts employ.
The wealth of a man of envious mind and the poverty of the righteous will be
pondered
“Avviya nenjathaan aakkamum sevviyaan
Kaedum ninaikka padum”
It is common to see people who possess the character of being jealous and yet be rich. At
the same time, it is also common to see that good people who, seek and do well, are not
always as wealthy as the earlier ones. Thiruvalluvar has asked us to think about why such
a situation exists.
“Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich
man to enter the kingdom of God."
- Matthew19:24, Bible.
The people, who have a heart that has been compressed with the money they earn, loose
their humane mind, speak harsh words, do hideous actions and form the poisonous tree
standing in the centre of the city. This was the reason why it was said so in the Bible.
“Irumbu pettikkum idhayathirkkum vegu thooram”
‘The distance between the metal safe and the mind is very far”
The statement given by learned men is very apt. The heart cannot be in the place where
there is a metal safe. They might leave the heart locked and safe at home. It is common to
see people who hold on to the metal safe, doing hideous actions in normal life. It is also
common to see highly intellectual people suffering without enough money. We can also
find some cold hearted rich men, taking control of the learned men, with the help of the
money they possess. This might be what ‘Thiruvalluvar’ wanted to us to think about.
66
bt~fhik - Not Coveting

Kural-174
Ïybk‹W bt~Fjš brŒah® òy«bt‹w
ò‹ikæš fh£Á at®.
Men who have conquered sense, with sight from sordid vision freed,
Desire not other's goods, e'en in the hour of sorest need.
The wise who have conquered their senses and are free from crime, will not covet
(the things of others), with the thought "we are destitute.
“Ilamendru vegguthal seiyaar pulamvendra
Punmaiyil kaatchi yavar”
The saints who are capable of conquering their senses would not like to take away the
wealth of others even when they suffer and toil without money.
The saints who control their sense would behave according to their consciousness. They
would not have even the slightest of thought of procuring others wealth to live a happy
and a wealthy life themselves. They would not even be worried about the poverty they
face. They know the truth that the wealth and all the things procured with it are
degradable.
“Thoatramum maatramum maraivum

Kondathu thaan maayai”
‘Maya (illusion) is nothing but the things that are capable of formation, differentiation
and destruction.”
This truth is very much known to them. They know that all that is visible in this world is
capable of destruction. The only thing which cannot be destroyed is inside us. They know
that the safety of this indestructible is of utmost importance and when it is safe it will
itself protect us. The life of such a ‘Gnani’ is described by ‘Pattinathaar’,
“Irukku midanthaedi enpasikkae annam

Urukkamudan kondu vanthaal unbaen perukka
Azhaithaalum poagaen arane enthaegam
Ilaithaalum poagen ini ….”
‘Only when someone comes to the place where I am and invite me with their kind words
and affection, I will have food in their place. O Lord Shiva! Otherwise even if my body
becomes thinner I won’t have food in anybody’s residence.’
Yes. The holy Saints who have conquered their sense will have such a heart which can
withstand all difficulties in life.
67
òw§Twhik - Not Backbiting

Kural-190
VÂyh® F‰w«nghš j§F‰w§ fh©»‰Ã‹
ÔJ©nlh k‹D Kæ®¡F
If each his own, as neighbours' faults would scan,
Could any evil hap to living man?
If they observed their own faults as they observe the faults of others, would any evil
happen to men ?
“Aethilaar kutrampol thangutram kaankirpin
Theethundo mannu muyirkku”
If those who analyze other’s mistakes spend some time to analyze their own mistakes
then the bad habit of backbiting will cease to exist. Their life will also be peaceful.
“Kutram parkin sutram illai”
‘If we start finding flaws then there wont be any neighbors”

The words of ‘Ouvaiyaar’ are so apt and sweet. In today’s world there are so many
people who gain pleasure in listening to other’s story, other’s misery and watching others
suffer. This bitter truth cannot be denied. The television shows and movies are all stories
of others. People are involved in watching them and get immersed in them. Is there
anyone who would like to know about themselves?
“Thannai ariyum arrivae arivu

Pinnai arivellam paeyarivu”
‘The knowledge about oneself is knowledge all others are ghostly knowledge”
“Thannai ariya thanakkoru kaedillai

Thannai ariyaamal thaane kedukindraan”
‘There is nothing stopping to know about oneself, without knowing himself, he himself
gets spoilt”
“Thannai arinthaal thalaivanai ariyalaam”
‘When one realizes himself then he can realize the leader (god)”
All these statements given by great men are thought only by a very few people in this
world. Those who think and act accordingly benefit out of it. Those who benefit out of it
will not harm others. This is what is conveyed by ‘Valluvar’ in his own style.
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Ôéida¢r« - Dread of Evil Deeds

Kural-204
kwªJ« Ãw‹nfL NH‰f Nê‹
mwŠNGŠ Nœªjt‹ nfL.
Though good thy soul forget, plot not thy neighbour's fall,
Thy plans shall 'virtue's Power' by ruin to thyself forestall.
Even through forgetfulness meditate not the ruin of another. Virtue will meditate
the ruin of him who thus meditates
“Maranthum pirankaedu soozharkka soozhin
Aransoozhun soozhnthavan kaedu”
One should not think about harming others even in their forgetful mind. If one does such
an act then the ‘Aram’ (the pure spiritual act) will envelop around him and start giving
trouble to him.
“Keduvaan kaedu ninaippan”
‘The one who thinks of causing trouble will face trouble”

This is a proverb in common use. Before one does an act of harm the thoughts arise and
the thoughts are transformed into words and then he or she performs the evil deed. It is
best to prevent it by removing such bad thoughts in the first place. The discussion of
spiritual principles in good company will make the person get reformed and will make
him become a person with good principles.
‘Vallalaar Swamigal’ says that the attention should be only towards ‘Thiru Koottam’
(thiru – holy, koottam – mass of people). The attention in ‘Theru koottam’ (theru – street)
should be waned down little by little. If one does harm to others due to the influence of
the ‘Theru Koottam’ then the individual might have to face the anger and punishment of
the saints. ‘Thiruvalluvar’ says that the effect of the evil deeds they commit will follow
the individual like how his character of evilness follows with him.
69
Kural-208
Ôait brŒjh® bfLjš ãHšj‹id
Åah joÍiwª j‰W
Man's shadow dogs his steps where'er he wends;
Destruction thus on sinful deeds attends.
Destruction will dwell at the heels of those who commit evil even as their shadow
that leaves them not.
“Theeyavai seithaar keduthal nizhalthannai
Veeyaa thadiyurain thatru”
Those who harm others by their actions will get spoilt themselves and will have their evil
intentions following them, like the shadow which stays with ones body and follows the
person anywhere and everywhere he or she goes.
“Theeyavai theeya bayathalaal theeyavai

Theeyinum anja padum”
- ‘Thirukkural’
‘Sinful deeds yield harmful evil only and hence they are more dreadful than raging fire.”
The sinful actions will lead to evil results and so they should be considered more dreadful
than the fire. Hence, everyone should be afraid of committing evil actions is
‘Thiruvalluvar’s’ thought.
“Murpagal seiyyin pirpagal vilayum”

- ‘Ouvaiyaar’
‘If one commits evil deed in the morning, he will have to face the same in the evening.”
This is the same thought ‘Valluvar’ had about the evil that follows one who commits it.
“Sendra idathaar selavidaa theethoriee

Nandrinpaa luippa tharivu”
- ‘Thirukkural’
This is also from the same chapter of “Dread of Evil Deeds”. The ‘kural’ here says that
the real knowledge lies in refraining from doing the evil actions which arise in the mind
and to follow the righteous path. We are the ones who must neglect the evil thoughts of
the mind. If we do not curtail such thoughts then the effect of such actions will follow us
like a shadow.
70
x¥òut¿jš - The knowledge of what is Befitting a Man's Position

Kural-211
if«khW nt©lh fl¥ghL khçkh£
bl‹dh‰W§ bfhšnyh cyF
Duty demands no recompense; to clouds of heaven,
By men on earth, what answering gift is given?
Benevolence seeks not a return. What does the world give back to the clouds ?
“Kaimaaru vaendaa kadappaadu maarimaat
Tennatrung kollaa ulagu”
What could we do in return to the clouds which, helps us with water to survive? Those,
who are like the clouds, do not expect anything in return for the help they provide.
To return a favor, for the help that we get, is an act of humane nature. The clouds are the
ones which provide rain and help all the creatures in this world to survive. If we have to
thank the rain, we will have to look for the clouds which give the rain. If we look at the
sky to thank the clouds which gave the rain, then the clouds which complete its task of
raining are no longer present in the sky. The presence of great sacred saints, who do not
expect any kind of return to their help, is the reason why the rain pours in this world
without expecting anything back from us. This is why ‘Valluvar’ has compared
benevolence to the rain. The right simile for this act of the rain which helps without
expectation would be that of ‘Valluvar’ itself.
“seyyaamal seydha uthavikku vaiyagamum

vaanagamum aatral arithu”
‘Even heaven and earth can hardly be a recompense for the help extended by one who we
never helped before’.
71
Kural-214
x¤j j¿th‹ cæ®thœth‹ k‰iwah‹
br¤jhUŸ it¡f¥ gL«.
Who knows what's human life's befitting grace,
He lives; the rest 'mongst dead men have their place.
He truly lives who knows (and discharges) the proper duties (of benevolence). He
who knows them not will be reckoned among the dead.
“ottha tharivaan uyirvaazhvaan matraiyaan
Sethaarul vaikka padum”
The one who compares his or her life, according to the principles given by saints
regarding the way of life in this world, and follows those principles are considered to be
alive. The others, who do not abide by these righteous principles, are considered as dead
ones.
To grow the body means the growth we attain from birth till the day we reach death. To
grow the life or soul can only be done by those who have attained the heavenly state of
no death or rebirth. The statement from ‘Thirumanthiram’ is very apt for analyzing this.
“Udambai valarthen uyir valarthen”
‘I grew the body, grew my soul”

Only when we compare our lives with the sacred texts will we survive. Survival here
means to defy death or rebirth. Those who possess the character of comparing the lives
with texts can only become clarified and reach balanced state. The others cannot achieve
a strong and stable mind; this is what is conveyed here by ‘Valluvar’ in this verse. For
example,
“My son, give me your heart and let your eyes keep to my ways”
- Proverbs 23:26, Bible.
"Allah does not look at your appearance or your possessions; but He looks at your heart
and your deeds."
- Abu Huraira: Muslim
“"Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and
you shall certainly reach Me. I promise you because you are My very dear friend."
- Bhagavad.Gita., Chapter 18, Verse 65
The Bible says that the Lord asks us to give our heart to him. The Holy Koran says that
Allah does not look at appearance but looks at the heart. The Bhagavad Gita says that one
should have “Absolute Surrender” to reach him.
Hence, the one who compares himself to the texts like this and acts according to the texts
is the one who would live in this world. The rest are all considered to be dead (as a non –
living thing).
72
Kural-215
CUâ Ú®ãiwª j‰nw cyfth«
ngu¿ ths‹ ÂU
The wealth of men who love the 'fitting way,' the truly wise,
Is as when water fills the lake that village needs supplies.
The wealth of that man of eminent knowledge who desires to exercise the
benevolence approved of by the world, is like the full waters of a city-tank.
“Ooruni neernirai thatre ulagavaam
Paerari vaalan thiru”
The Wealth of a philanthropic, knowledgeable person is comparable to the water springs
which gives water to the surrounding people, domestic animals, birds and all other living
creatures. ‘Ooruni’ (meaning water springs; Ooruni – Ooru + unni; ‘Ooru’ meaning
village or city, ‘Unnu’ – to eat.) has got its name because it acts as source of food for the
entire village.
The water spring does not change its nature depending on who comes to it but it stays the
same, serves as a source of food and quenches the hunger and thirst of everyone. Similar
to such a water spring, the philanthropic rich person would act as a reservoir and help all
the people in the city and protect them. Such act of philanthropy cannot be done by a
layman. That was the reason why ‘Valluvar’ says ‘Perarivaalan thiru’ (highly
knowledgeable holy). Only these knowledgeable people will have such a magnanimous
heart. They will help everyone with a humane mind.
“Vaadiya payirai kaanum poathen

Ulam vaadunaen”
- ‘Vallalaar Swamigal”
‘Whenever I see a withering plant my heart starts to wither.”
Like what ‘Vallalaar Swamigal’ said the knowledgeable people cannot stand if they see a
face which is drooping. They would give enthusiasm and all the help they could to uplift
the spirit of the weak and needy.
73
Kural-216
ga‹ku« cŸq®¥ gG¤j‰whš bršt«
eaDil ah‹f© go‹.
A tree that fruits in th' hamlet's central mart,
Is wealth that falls to men of liberal heart.
The wealth of a man (possessed of the virtue) of benevolence is like the ripening of a
fruitful tree in the midst of a town.
“Payanmaram uloor pazhuthatraal selvam
Nayanudaiyaan kan padin”
The wealth in the hands of those who have a soft heart will act like the tree in the centre
of the village which bears a lot of fruits and serves to quench the hunger of all living
creatures.
Those who have a soft heart would help the needy at tough and apt times. This act of the
softhearted person is compared to the fruit bearing tree in the centre of the city which
quenches the hunger of the young kids, birds and all other creatures. The fruit bearing
tree does not invite anyone to have its fruits. Its nature is to bear fruits and be of help to
others. The young kids throw stones at the tree to get the fruits. The tree does not change
its nature of bearing fruits because it is being hit with stones.
“Kalladipadume vongi kathidu maramo pinnum

Kalladi yinuk kaayanji kaippathu kunrathe pol
Pullargal theemai kanji perinba thavathor seigai
Thollaiyendraiyaraar anjaar thonmarai maelorullam”
- ‘Meivazhi Aandavar’
‘Like the trees which do not stop producing fruits because they are the ones which are
more hit with stones, the saints troubled by people do not get tired or become afraid of it.’
The presence of kindhearted men who protect others is reason why human welfare and
human rights are still maintained in the society.
This is the thought which is conveyed by ‘Valluvar’.
74
Kural-217
kUªjh»¤ j¥gh ku¤j‰whš bršt«
bgUªjif ah‹f© go‹.
Unfailing tree that healing balm distils from every part,
Is ample wealth that falls to him of large and noble heart.
If wealth be in the possession of a man who has the great excellence (of
benevolence), it is like a tree which as a medicine is an infallible cure for disease.
“Marunthaagi thappaa marathatraal selvam
Perunthagai yaankan padin”
The wealth of the person who helps others with magnanimity is like the medicinal tree
whose all parts are used to treat diseases.
An example of a medicinal tree is the ‘Neem tree’. The leaves, flowers, unripe and ripe
fruits, seeds, the bark, the oil derived from seeds and even the waste, after extraction of
oil are all used as medicine for man, animals and other plants. The same tree after cut
down can also act as wood for making furniture. Even the last pieces of wood after
making furniture can be used as a fuel. On the other hand, what is the use of ignorant
people? They are not useful for anything.
A medicinal tree like ‘Neem tree’ was useful in the past. It is useful today and will be
useful in the future. Similarly, the highly knowledgeable are useful to others with their
thoughts, with their words, with their actions. Their words will help the generations to
come. The presence of such great people, who are like the medicinal tree, is the reason
why this world still prospers.
This thought of ‘Valluvar’ has been explained with such an apt simile.
75
mUSilik - The Possession of Grace

Kural-241
mU£brštŠ bršt¤JŸ bršt« bghU£bršt«
óçah® f©Q Ks
Wealth 'mid wealth is wealth 'kindliness';
Wealth of goods the vilest too possess.
The wealth of kindness is wealth of wealth, in as much as the wealth of property is
possessed by the basest of men
“Arutselvam selvatthul selvam porutselvam
Pooriyaar kannu mula”
It can be boldly stated that the abundance of wealth in the wrong hands is not even
comparable to the wealth of possessing the Grace of ridding others from this birth.
The role of god in this world was considered to create, protect and destroy. This was the
reason why it was called GOD.
G – for Generator
O – for Operator
D – for Destroyer
The abbreviation of this is what is called as god. The great saints have considered the role
of god to be five fold. They are,
1. to Create
2. to Protect
3. to Destroy
4. to Hide &
5. to show Grace (‘Arul’ meaning Grace)
The lives are created, protected and finally destroyed. The destroyed lives are again
reborn but are not set free. The lives forget the reason why they were born and get
involved in worldly activites. The lives which have an inclination in the previous births
are the ones who are shown the ‘Arul’ or Grace of god, due to their ‘Praaraptha Karma’.
They are the ones who get rid of their births and reach the blissful state of ‘Samadhi’. The
Grace is shown through the ‘Gnana Guru’ in the form of ‘Kundalini Gnana’ education.
With the help of this education and practices, the soul is consolidated inside the body and
attains the state of no death or rebirth.
That’s why ‘Valluvar’ has said “Arutselvam selvatthul selvam” (meaning the wealth of
possessing Grace is the greatest of all wealth) and since the wealth in the form of money
and worldly possessions are all prone to get destroyed has also said “porutselvam
pooriyaar kannu mula” (Even the worst of all men can possess this worldly wealth). This
worldly wealth can be earned by anyone without any difference in moral fiber. Even
those who plot plans and execute them overnight can get money in unlimited quantities.
76
Kural-244
k‹Dæ nuh«Ã mUshŸth‰ »šby‹g
j‹Dæ uŠR« éid
Who for undying souls of men provides with gracious zeal,
In his own soul the dreaded guilt of sin shall never feel.
(The wise) say that the evils, which his soul would dread, will never come upon the
man who exercises kindness and protects the life (of other creatures)
“Mannuyi roambi arulaalvar killenba
Thannuyi ranjum vinai”
The Holy saints, who show grace to all lives which are in a stable state and protect them
as their duty, are not worried about their own lives.
The Great Gnanis who have reached the true state consider the ridding of other lives from
births as their duty. ‘Mannuyir’ (uyir – life, mann – sand or earth) means stable life. The
physical body undergoes destruction and is vulnerable, but the life inside the body cannot
be destroyed. It will take a new form and be born again in this earth. If it is a good person
then it will be reborn in the form of another new good person, etc. Hence, it is called as
the stable life. The physical body is the one which is lost, the ‘Sukshama body’ (astral
body) or the life or the soul does not die. That was the reason why ‘Valluvar’ called it as
‘Mannuyir’. The Sacred saints who pour their grace onto other lives consider it as their
duty and try to bring to light even the last and the weakest of all lives. The lives which
are ready to receive the ‘Parama Gnana’ (Knowledge of god) are given the lessons and
are taught the method of consolidating the life inside this body to prevent it from dying.
This state is called ‘Nirvikalpa Samadhi’. Thence they don’t have any kind of fear or
worry about the life.
This was the reason why the author of ‘Kural’ has written it in such a way that it can be
accepted by all men in this world.
77
Kural-247
mUëšyh®¡ f›Îyf« Ïšiy bghUëšyh®¡
»›Îyf« Ïšyh» ah§F
As to impoverished men this present world is not;
The 'graceless' in you world have neither part nor lot.
As this world is not for those who are without wealth, so that world is not for those
who are without kindness
“Arulilaark kavvulagam illai porulillaark
Kivvulagam illaagi yaangu”
The human beings who do not have the capacity to show grace cannot attain Samadhi and
reach that world. Similarly, the men without wealth cannot live with greatness in this
world.
The truth that those who do not possess the capacity to show grace will have to die and
get born again has been emphasized continuously. Is there another world? How will it
be? These are question which arise now. That world is the world they see inside their
own body. They enjoy the world inside their own body. The place of birth of life, the
place of origin of life, and the place where the life can be consolidated are all in the
centre of the head. That is where the life started and that is where the life can be
consolidated. The words of ‘Ramana Maharishi’ also refers to the same,
When the life is consolidated in the centre of the head, the state of no death is achieved.
The life becomes a source of energy. It becomes the power of “Spiritual Magnetism” and
showers the grace all around it. The human beings can consume the grace and get
happiness and peace. The energy stays as long as there is time and there is this world in
existence. This is what is called as the other world by ‘Valluvar’. Those who have had the
experience will definitely understand, know and feel it.
On the other hand, a layman has an increase in his needs everyday. To fulfill those
increasing demands of life one has to earn wealth. The layman who has the desire to
experience all the worldly activities always has an increase in his needs and thence
always requires an increase in wealth.
78
Kural-248
bghUs‰wh® ó¥g buhUfhš mUs‰wh®
m‰wh®k‰ whjš mçJ
Who lose the flower of wealth, when seasons change, again may bloom;
Who lose 'benevolence', lose all; nothing can change their doom.
Those who are without wealth may, at some future time, become prosperous; those
who are destitute of kindness are utterly destitute; for them there is no change.
“Porulatraar poopa rorukaal arulatraar
Atraarmat raathal arithu”
When one loses wealth it can be regained in this world but when the ‘Arul’ or Grace is
lost, it is lost forever. It cannot be regained.
The wealth of rich folk can get lost in occasions. The wealth may decrease by a loss in
profession, or may be stolen by other vicious men. The lost wealth can be regained by
increasing the efforts to gain money. There are so many examples of those who have
regained wealth after a major loss and those who have risen from very low positions to
extremely wealthy individuals. “If wealth is lost, it can be regained.”
The loss of Grace, once lost is lost forever. There is no change. The attention, attraction
and involvement in the worldly affairs leading to the loss of grace can never be
compensated. This is what is strongly conveyed by ‘Valluvar’.
The involvement in ‘Satsang’ (spiritual discussions and conversations) and search for the
inner soul over the period of time is the only way of getting out of this. There is no doubt
about it. This shows the amount of stress ‘Valluvar’ gives on living a life with an aim of
knowing oneself.
79
òyhš kW¤jš - The Renunciation of Flesh

Kural-259
mébrhçª jhæu« nt£lè‹ x‹w‹
cæ®brF¤ J©zhik e‹W
Than thousand rich oblations, with libations rare,
Better the flesh of slaughtered beings not to share.
Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee
etc., in a thousand sacrifices
“Avisorin thaayiram vaettalin onran
Uyirsegu thunnaamai nanru”
It is better to refrain from killing lives for the sake of eating them, than to perform
thousands of rituals, in which so many ingredients like, Ghee, are put in fire. Even when
people are involved in getting rid of their births and attain supernatural state, due to their
habits in their previous births, there may be occasions where they might have a small
thought in mind which would tickle them to eat meat and drink alcohol.
“Kallum oonum nee virumbinaal magangal sei”

- “Kaivalliya Navaneetham”
‘If you wish to have alcohol and flesh, do huge rituals.’
Kaivalliya Navaneetham says that, if one wishes to consume alcohol and meat then one
has to perform huge rituals and gratify their desire during those times. During such a
ritual, a healthy animal, alcohol, ghee, and many more rare things are used. The ritual
requires a thousand things to complete it and it may also require a sacrifice of life.
Instead of performing such a ritual, which requires the waste of thousands of things to
gain the benefit of it, the benefit one gets, in not sacrificing any life and not eating such a
sacrificed, is considered to be great. This kind of thought was given by ‘Valluvar’ before
2000 years ago. This shows that there were people, even 2000 years ago, like in today’s
world, who spent their time and money, in trying to benefit out of these rituals. Such
rituals and ceremonies are not of significance, is ‘Valluvar’s’ thought.
80
Kural-260
bfhšyh‹ òyhiy kW¤jhid¡ ifT¥Ã
všyh cæUª bjhG«.
Who slays nought,- flesh rejects- his feet before
All living things with clasped hands adore.
All creatures will join their hands together, and worship him who has never taken
away life, nor eaten flesh.
“Kollaan pulaalai maruthaanai kaikoopi
Ellaa uyirun thozhum”
‘Thiruvalluvar’ who has written a chapter on ‘Kall Unnaamai’ (kall – alcohol, Unnaamai
– refrain from eating) has only written the heading as ‘Renunciation of flesh’. If we
analyze, the answer would be evident. ‘Pulaal’ (flesh) has been considered as meat in
worldly conversations. ‘Kollaan’ (Koll – kill) is generally interpreted as those who do not
separate the life from the body. The thought of ‘Valluvar’ might not be the same. He is
the one who had come to preach the way of reaching god. The words of saints is,
“Sitrinbam enbathu thannai kondru anubavippathu

Perinbam enbathu thannai vendru anubavippathu”
‘Small pleasures are those which are gained by killing ourselves

Heavenly pleasures are those which are gained by winning over ourselves”
The ejaculation of a strong and healthy man has approximately 400,00,000 units of life
force in it according to the scientist. The ejaculation of one man at one time is enough to
fertilize 400,00,000 women. All these units of life are killed, for him to achieve his small
pleasure. He looses a lot of health. This was the reason why wise men had told that small
pleasures are those derived from killing oneself.
The saint who has written it as ‘Avoidance of Alcoholic Drinks’ should have written it as
‘Avoidance of eating flesh’ but why did he write it as ‘Renunciation of flesh’. This is
what should be analyzed. The word ‘Maamisam’ (meaning flesh) should be taken as the
flesh of the woman (Maami + sam; maami – woman, sam – flesh). The extensive thought
of ‘Thiruvalluvar’ here is the renunciation of this flesh.
Once there was a king who was sick. The Doctor, who came to treat the king, gave
medicines to the king according to those times and told the king to refuse ‘Maamisam’
for 41 days. He then told the king that he would come back after 41 days to see the king.
The doctor returned after 41 days to check the king and he found that the king was still
sick. The doctor asked the king for the reason. The king also replied that he did not eat
meat for the past 41 days. Then the doctor said to the king that his wife’s flesh was what
he referred to as ‘Maamisam’. He told the king that he presumed that the king might
know that without explanation.
The renunciation of this flesh is what has been told by ‘Valluvar’. All the creatures in this
world hail only the women. The flesh of women who are considered worthy of hailing
should not be abused for small pleasures. This is the truth.
81
jt« - Penance
Kural-261
c‰wnehŒ neh‹wš cæ®¡FWf© brŒahik
m‰nw jt¤Â‰ FU
To bear due penitential pains, while no offence
He causes others, is the type of 'penitence'.
The nature of religious discipline consists, in the endurance (by the ascetic) of the
sufferings which it brings on himself, and in abstaining from giving pain to others.
“Utranoai noanral uyirkurukan seiyyamai
Atrae thavathir guru”
The appearance of the one who practices ‘Thavam’ can be defined as a thin stature due to
the practices of abstinence from food, the capacity to endure the difficulties themselves
and to abstain from hurting any other creature in any form.
Lord Jesus also says,
“But the subjects of the kingdom will be thrown outside, into the darkness, where there
will be weeping and gnashing of teeth”
Like the words of the great saints, even the good ones have to endure the difficulties,
sorrow, the loss of lives, diseases of the body and mind in this world. So saints who
realize the need to end the chain of births reach their guru, learn the skill of internal
vision, and endure, all the ups and the downs, happiness and sorrow, disease and hunger.
They realize that the food is only to stay alive and the life is not for having tasty food.
They practice abstaining from eating food and prevent doing harm to any creatures. They
consider other lives equivalent to their own and increase their capacity of ‘Thavam’.
“Ooninai urukki ulloli perukki”

- ‘Maanickavaasagar’
‘To melt the body and increase the inner light’
The words of ‘Maanickavaasagar’ reflect the same. Thus they travel along this path of
‘Thavam’ realizing the sole purpose of taking their life. This has been clearly said by
‘Valluvar’ two thousand years ago.
82
Kural-262
jtKª jtKilah®¡ fhF« mtkjid
m~Âyh® nk‰bfhŸ tJ
To 'penitents' sincere avails their 'penitence';
Where that is not, 'tis but a vain pretence.
Austerities can only be borne, and their benefits enjoyed, by those who have
practiced them (in a former birth); it will be useless for those who have not done so,
to attempt to practice them (now).
“Thavamun thavamudaiyaark kaagum avamathanai
Akthilaar maerkol vathu”
Those with the perseverance of a penitent and a controlled mind can only perceive the
complete greatness of ‘Thavam’. It would be worthless for some, who do not have
control over themselves and is immoral.
Every profession in this world has its own rules. Only those who have a strong body like
that of a teak tree can indulge in wrestling. Those who do research in science can only
become a scientist. Those who learn and understand the minute intricacies and
physiology of body can only become a doctor. Similarly, one cannot choose to practice
‘Thavam’ just because others around do it. Only those with such a penitent mind can
indulge in the practise of ‘Thavam’. More than this they should also not have attraction
towards, ‘Mann’, ‘Penn’ and ‘Ponn’ (land, woman, and gold respectively) and should
possess the perseverance of not following their five senses. When a person without such
control, pursues the path of ‘Thavam’ it will end in a disaster. Hence, a person with
control of body, mind, diet, and senses can only follow the path of ‘Thavam’ and
maintain the glory of all the Ascetics of the past. If one thinks that it is an easy way of
earning without any kind of work then the tribulations they face cannot be numbered.
Since it is a work of godly state it should be done with similar mind. That is the reason
why ‘Valluvar’ has used strong words in this verse.
83
Kural-264
x‹dh®¤ bjwY« ctªjhiu ah¡fY«
v©â‹ jt¤jh‹ tU«
Destruction to his foes, to friends increase of joy.
The 'penitent' can cause, if this his thoughts employ.
If (the ascetic) desire the destruction of his enemies, or the aggrandizement of his
friends, it will be effected by (the power of) his austerities
“Onnaar theralum uvanthaarai yaakkalum
Ennin thavathaan varum”
The destruction of those who stand in the path of the saint’s ‘Thavam’ and the raise of
those who are apt for the path of ‘Thavam’, is very much to the capacity of the Great
Ones. This capacity of those in the right path of ‘Thavam’ has been described in many
texts.
“Dhusta Nigraham sishta paripaalana”

- song in Sanskrit language
‘killing the evil, protecting the good’
If one has to travel in the path of ‘Aram’ without hindrance then the ones who cause
trouble in their path have to be neutralized. The ones who take the path of ‘Thavam’ have
to endure a lot of troubles in the form of teasing and mockery due to their attire, food
habits, their control of their senses, and all other restrictions they apply on themselves.
The ‘Guru’ protects his disciples, to let them live, like how the weeds in between the
plants have to be removed to produce a good yield. The lineage of ‘Gurus’ over the
innumerable centuries have been protected like this only.
Here ‘uvanthaarai yaakkalum’ (grow the liked ones) should not be interpreted as helping
people of same community and relatives. The liked one here refers to the son of his path,
the disciple. The word ‘Maanavan’ (‘Maanavan’ meaning disciple, ‘Maanubudaiavan’
meaning one who is respected) itself means someone with respect. This is because
today’s disciple is tomorrow’s ‘Guru’. Thence the protection of his disciples is also an
inherent role of the ‘Guru’. This has been told by ‘Valluvar’ in such a polished manner.
84
Kural-266
jtŠbrŒth® j§fUkŠ brŒth®k‰ wšyh®
mtŠbrŒth® MirÍ£ g£L
Who works of 'penance' do, their end attain,
Others in passion's net enshared, toil but in vain.
Those discharge their duty who perform austerities; all others accomplish their own
destruction, through the entanglement of the desire (of riches and sensual pleasure).
“Thavanseivaar thangaruman seivaarmat rallaar
Avamseivaar aasaiyut pattu”
The ones who tries to complete the ‘karma’ of his or her births by acquiring the skill to
perform ‘Thavam’ is the one who truly does his duty. On the other hand, if one falls for
the attraction of worldly things and works to acquire these physical matters, then he or
she will cause trouble to themselves.
The prevention of the prolongation of the chain of births is the reason for all the activities
of the Ascetic. These are the ones who reach the highest state of ‘Samadhi’ and prevent
further births. All the others, inclusive of all the professions in this world do not do their
duty. They do their profession to acquire wealth, pleasure, fame, or the respect they gain.
‘Thavam’ is the only act which is done for ones own ‘Karma’. All the other professions
will invariably lead to birth again and hence ‘Valluvar’ calls it ‘Avam’ (avam meaning
crime). The words of ‘Ramana Maharishi’ also refers to the same,
Only the saints can achieve this state. All others cannot reach it and all other activities
they do are considered crime. Imagine the amount of importance ‘Valluvar’ has given to
this verse by using such strong words.
85
Kural-267
Rl¢RlU« bgh‹nghš xëéLª J‹gŠ
Rl¢Rl neh‰»‰ gt®¡F
The hotter glows the fining fire, the gold the brighter shines;
The pain of penitence, like fire, the soul of man refines.
Just as gold is purified as heated in the fire, will those shine, who have endured the
burning of pain (in frequent austerities)
“Sudasudarum ponpol olividun thunbam
Sudasuda noarkir pavarkku”
The sacred saints, who endure all the self inflicted difficulties they have to, in order to get
rid of their birth, will raise their internal light or fire like how a piece of gold, put in
flame, gets more glow ridding of all the impurities.
With the help of the ‘Gnana Agni’ (fire of knowledge or internal fire) only can one get
rid of the physical and mental attachments. When the capacity of internal vision increases
the ‘Gnana Agni’ increases and it gives out radiation with its light. To cross this state is
referred in the religious texts as,
“Nerupparu mayirpaalam kadappathu”
‘cross the river of fire with a bridge of hair’

It is an adage by wise men,
“Neruppil puzhu patraathu”
‘The worm (of evil) cannot cling to the fire (of knowledge)’
The fire here should not be interpreted as increasing the skill by standing in fire. The
words of ‘Sivagnana Sidhiyaar’ also say the same.
“Sooriyakaandha kallinidathae seiyya

Sudar thoandriyida jyoti thoandrumaa pol”
- ‘Sivagnana Sidhiyaar’
‘Like the light of the sun converged by a lens giving fire, the increase in the Gnana Agni
with specific exercises will give the internal light’
Thus the internal light formed from specific practices with the help of ‘Gnan Agni’ will
give extreme Bliss. This is what is compared with the piece of gold which has been put in
fire by ‘Valluvar’.
“Ulloli oangida uyiroli vilangida

Velloli kaatiya meiyarut kanale
Nalangola purinthidu gnanayaa kathidai
Valansoozhi thezhunthu valarntha meikkanale
Vadhamu maagama virivum parampara
Naadhamun kadantha gnanamei kanale
Enniya venniya vellaanthara venul
Nanniya punniya gnanamei kanale
Valamuru sudhasan markka nilaiperu
86
Nalamelaa malittha gnanamei kanale”

- ‘Thiruvarutpaa’ sixth chapter.
‘The true fire of knowledge ‘Gnana Meikkanal’, is the one which increases the internal
light and shows it to me, which rises in a spiral form and gives all its good effects, which
is present across the astral universe, which gives ‘punya’ inside ‘I’ which is empty, which
gives me growth to attain the true clean sublime state (Samadhi)’.
The song by ‘Vallalaar Swamigal’ that says that the ‘Gnana Agni’ is the one which acts
like the wooden boat which helps us to reach the ashore in the sea should be kept in
mind. How many ever times the piece of gold is heated it still shows the same quality.
The ascetics are compared to the piece of gold by ‘Valluvar’.
87
Kural-268
j‹Dæ® jhdw¥ bg‰whid Vida
k‹Dæ bušyhª bjhG«
Who gains himself in utter self-control,
Him worships every other living soul.
All other creatures will worship him who has attained the control of his own soul.
“Thannuyir thaanara petraanai aenaya
Mannuyi rellam thozhum”
When one has taken absolute control over his life (soul) then he reaches the state of being
worshiped by all other creatures who have not reached that state. The Teacher who
teaches the path of ‘Aram’ (Gnana Guru) will show and enlighten his disciple about all
the seven spiritual worlds.
1. Subaetchai
2. Visaaranai
3. Thanumaanasi
4. Satthuvaapathi
5. Asamsatthi
6. Pathartha Bhaavanai
7. Thuriyam
These are the seven spiritual worlds. These are the stages a mind transcends through in
order to attain the supreme knowledge of God himself (referred to as the worlds). The
ones who are in the first three states of mind are called as ‘Gnana Abhyasi’ (one who
practices and is along the path of Gnana). The one who crosses the fourth state slowly
come to a state where they start to research, about the place of origin and the place of
consolidation, and stay unified in this place. They are the ones who have got absolute
control over their life (soul). They are the ones who will be worshiped by all other
creatures. This is clearly elucidated in the song of the spiritual text, ‘Kaivalliya
Navaneetham’.
“Naalaambhumi yil varumun moondrubhumi yumadainthu

Nadanthu maandoar
Maelaana pathamadainthu piranthu mella mella
Vanthu veedu saervoar
Maalaana pavathil vizhaar mutharbhumi
Kidaipathuvae varutha mainthaa
Kaalaana mutharbhumi kaivanthaan muthi
Yunkai vantha thaame”
- ‘Kaivalliya Navaneetham’
For detailed explanations look into the text called ‘Kaivalliya Navaneetham’.
“Thaanana thanmayamae yallaal ondrai

Thalayedukka vottathu thalaipattaange
Poanaalum karpoora theepam pola poayolippa
Thallathu pulamvae rindraam
88
Gnanaagaa rathinoadu gnyaeyamatra gnyathuruvum

Nazhuvaamal nazhuvi nirkkum
Aaanaalum ithan perumai evarkaar solvaar
Athuvaanaal athuvaavar athuve sollum”
- ‘Thayumaanava Swamigal’
‘When the rise of the ‘Ego’ or ‘I,’ which is not a part of ‘it’ (life or soul) is prevented,
then, like the flame from a stone of camphor which cannot be traced when it
disintegrates, the Known, the Knower and the Knowledge (called Trividhah) all become
unified into one. Its greatness how can one say? When one reaches ‘it’ (gets to that state),
then ‘it’ which is inside those who get that state will itself elucidate’
When the practices and exercises are done in the right manner to reach ‘it’, then they
reach a state where the ‘it’ will itself elucidate to them. When one reaches this state then
they reach the status of being worshipped by all other creatures.
89
Kural-269
T‰w§ FÂ¤jY§ ifTL« neh‰wè‹
M‰wš jiy¥g£ lt®¡F
E'en over death the victory he may gain,
If power by penance won his soul obtain.
Those who have attained the power which religious discipline confers, will be able
also to pass the limit of Yama, (the God of death).
“Kootran kuthithalun kaikoodum noatralin
Aatral thalaipat tavarkku”
The individuals who have mastered the art of maintaining awareness and have a strong
heart will win death and embrace the glory.
The moment we are born, death stands opposing to us. This death can be postponed to a
later date but cannot be prevented. This is a well known fact to everyone. Where as the
‘Jeevan Muktar’ experience death at will, analyze the qualities of death, understands
them, again live in their own body and live in the astral plane. Thence they are never
afraid about death.
The word ‘Kootran’ (Lord of death) means the one who separates or divides the life from
the body (‘Kooru’ meaning divide, ‘Kootran’ or ‘Kootruvan’ - the one who divides). To
oppose the lord of death one should posses the skill to fight against him. The saints, who
travel along the path of ‘Aram’, should get a proper ‘Diksha’ or ‘Theetkai’ (initiation),
and practice various hard exercises to achieve that skill. The education of this sort,
Gnana, is referred to as
“Anthagan ezhuthiya ezhuthai azhithezhuthum ezhuthu”
“The letter which has the capacity to overwrite those written by Anthagan” (Anthagan
meaning ‘Kootruvan’ or the Lord of Death).’
This skill cannot be learnt by anyone else. Only those who possess the Gnana learnt from
the Guru has the capability to oppose the Lord of Death.
“Saagaamal setthu sugam peruvathekkaalam”
‘When is the time when I can die without dying and derive pleasure?’
These are the words of great saints. The saints, who have the practice of living forever,
destroy their mind, forget themselves and experience bliss, and elongate their life through
this practice. This is the meaning ‘Thiruvalluvar’ conveys in this verse.
90
Kural-270
Ïy®gy uh»a fhuz« neh‰gh®
Áy®gy® nehyh jt®
The many all things lack! The cause is plain,
The 'penitents' are few. The many shun such pain.
Because there are few who practise austerity and many who do not, there are many
destitute and few rich saints in this world.
“Ilarpala raagiya kaaranam noarpaar
Silarpalar noalaa thavar”
The reason why there are many who do not practice ‘Thavam’ and only a few who
practice it is because there are many who do not posses the skill to perform it.
‘Thiruvalluvar’ has written the ardousness of this plain truth as it is.
“Sariyai arumbendrum
Kiriyai malarendrum
Yogam kaayendrum
Gnanam kaniyendrum”
‘Sariya is bud, Kiriya is flower, Yoga is unripe fruit and Gnana is the fully ripe fruit’
These are the words of saints. The people who perform ‘Sariya’ are 95 percent, the
people who perform ‘Kiriya’ are 4 percent, the people who perform ‘Yoga’ are 0.998
percent, and the people who practice ‘Gnana’ is 0.002 percent. This is the count my
‘Gnana Guru’ ‘Sivakalai Aathithan Pillai’ has told me about the number of people who
attain ‘Gnana’.
I feel that there is no change in this number until now. The ones who show interest in the
practice of ‘Gnana’ is 0.002 percent. The ones who really attain the ‘Gnana’ from the
guru are only 0.002 of the initial 0.002 percent. Now, one can do the calculation to
understand how many really taste the fruit of ‘Gnana’. This is the bitter truth.
The knowledgeable say,
“Yaarukku ethil anubhavamillaiyo avargal athaipatri kavalai pada maattaargal”
‘Those who have not experienced something will not bother about it’
Only two in hundred thousand attain the state of tasting the sweetness of ‘Gnana’ and
enjoying it. Even though many know that this the best path, due to the lack of experience
they stay away from it. The reason why there are very less number of people who attain
this state was explained. Those who think will acknowledge it. The reason why the
number of people who do not possess the skill is more is because of the increase in
number of people who lack perseverance and inner strength. Only those with a strong
heart will be able to attain the state of tasting the sweetness of the fruit of ‘Gnana’.
91
Tlh xG¡f« - Inconsistent Conduct

Kural – 271
tŠr kd¤jh‹ go‰bwhG¡f« ój§fŸ
IªJ« mf¤nj eF«.
Who with deceitful mind in false way walks of covert sin,
The five-fold elements his frame compose, decide within.
The five elements (of his body) will laugh within him at the feigned conduct of the
deceitful minded man.
“Vanja manatthaan paditrozhugukkam bhoothangal
Iinthum agathae nagum”
When those who have a deceitful mind which is stronger than the venom of a snake
disguise themselves in the form of a ‘Gnani’, then the five elements of fire, water, wind,
earth and sky which are present in their body will itself laugh at them.
Those who have a deceitful mind but disguise themselves like saints have not been
scolded worse by none other than ‘Thiruvalluvar’ himself. These people, who are like the
lions in the cover of a cow’s skin, bring upon destruction to the world and also cause
shame to the noble path of true saints. These shameless actors need not be punished by
anyone. The five elements present inside them will itself laugh at them. They will itself
ask questions to his consciousness and make him into a walking corpse. Before he falls
on the ground as a dead corpse, the five elements will ask him questions and eat him from
inside.
“Unakku aen kaavi chattai,

Unakku aen kazhuthil kottai,
Unakku aen kaalil kattai,
Unakku aen netriyile pattai,
Neeyo verum mattaiyallavo,”
‘Why do you wear a saffron colored shirt? Why do you need a bead of ‘Rudraksha’ in
your neck? Why do you wear wooden footwear? Why do you wear sacred ash on your
forehead? You are only a piece of dried bark (Non living thing).’
This kind of act of shame was present even before two thousand years, is present even
today, and seems like; it will be present in the future too. This is why ‘Valluvar’ has
scolded these shameless people. Those who can think a little would definitely
acknowledge and accept this fact.
92
Kural - 272
thDa® njh‰w« vt‹brŒÍª j‹beŠr¤
jhd¿ F‰w¥ go‹.
What gain, though virtue's semblance high as heaven his fame exalt,
If heart dies down through sense of self-detected fault?
What avails an appearance (of sanctity) high as heaven, if his mind suffers (the
indulgence) of conscious sin.
“Vaanuyar thoatram evanseyyun thannenja
Thaanari kutra padin”
If one does wrong actions even after the consciousness warning that it is an act of sin,
what help can the high appearance of a saint do?
The fake saints who wear the costume of a saint and proclaim themselves as a ‘Maha
Guru’ were there before two thousand years, are present today and will be present even in
the future. It is not an easy task to detect those people. When we act practically according
to our knowledge, then we can realize that their other side has a lot of dark secrets. The
praise of these people with a fairer appearance and a darker inside as ‘Mahan’, (great
saint) makes them act according to their whim and fancy and treat other human beings as
herds of cows. These people will be torn into pieces by their own consciousness. This
truth has been delineated by ‘Valluvar’ in two lines before two thousand years, to make
human beings think. The great saints, who make the human beings in the world think, are
born very rarely to cause awareness among people. It is acceptable even if one is not able
to do good to humanity, but it is shameful to do such an act which will create chaos
among human beings.
“Kanaikodithu yaazhkoadu sevvithuaaangu anna

Vinaipadu paalaar kolal”
‘The arrow which is straight does harm, whereas the ‘Yaazh,’ (Ancient musical
instrument) which is curved and bent, gives music which is soothing to everyone.’
Similarly, the qualities of human beings should not be judged by their appearance but by
their actions. This is the inner meaning that ‘Valluvar’ has portrayed to make everyone
think.
93
Kural - 273
tèæš ãiyikah‹ tšYUt« bg‰w«
òèæ‹njhš ngh®¤JnkŒª j‰W
As if a steer should graze wrapped round with tiger's skin,
Is show of virtuous might when weakness lurks within.
The assumed appearance of power, by a man who has no power (to restrain his
senses and perform austerity), is like a cow feeding on grass covered with a tiger's
skin.
“Valiyil nilaimayaan valluruvam petram
Puliyinthoal porthumaein thatru”
The fake appearance of a saint, by a man who has not controlled his monkey like mind, is
like the cow which grazes the fields with the cover of a tiger’s skin. The common saying
in villages is “Beware of tigers with the cow’s skin”. On the contrary, ‘Valluvar’ has
cautioned others about the cow, with the cover of a tiger’s skin. The cow with tiger’s skin
grazes the field without any hindrance. Other cows will not dare to enter the field looking
at the appearance of a tiger. The truth can be realized only when we notice its action.
‘Valluvar’ here refers to those fake saints, who prey on the virginity of many women
under the disguise of a saint, and makes us think and differentiate them.
“Manitharilum paravaiyundu vilangundu

Kallundu maramundu
Manitharilum neer vaazhum saadhiundu
Anega kula manitharundu vaanavarum
Manitharaai pirappathunudu
Manitharilae piraparukka vanthathuvae
Arumaiyena vaguthaar munnoar”
- ‘Sivgnana Bodham’
‘There are birds, animals, stones, and trees among men. There are water living creatures
among men. There are many more classes of men. The heavenly people are also born as
men. Those who are born to cut off the chain of births are the best among all kinds of
men.’
Yes. Those who are born to break the bonds and cut off the chain of births are the best.
This is the truth that has been emphasized by all spiritual texts. The evil men who forget
this noble duty and disguise themselves as saints should be identified. This is the truth
that has been written by ‘Valluvar’ a long time ago.
94
Kural - 274
jtkiwª jšyit brŒjš òjškiwªJ
nt£Lt‹ òŸÁäœ¤ j‰W
'Tis as a fowler, silly birds to snare, in thicket lurks.
When, clad in stern ascetic garb, one secret evil works.
He who hides himself under the mask of an ascetic and commits sins, like a
sportsman who conceals himself in the thicket to catch birds.
“Thavamarai thallavai sithal puthalmarainthu
Vaettuvan pulsimizhn thatru”
To perform acts of improper conduct under the disguise of a saint is no different from
hiding in bushes to hunt grass eating animals. There is not a difference.
The birds which fly happily and independently in air will not even have the mildest of
thought that the hunter might keep a trap to hunt it. The hunter lures the birds with some
food on the surface but keeps the traps covered making it difficult for the birds to realize.
The birds only see the food and do not realize that they are themselves going to be food
for the hunter. The bogus saints like the hunters prey on the virginity of women folk.
They destroy the lives of many women. The women also fall in the trap and get
destroyed. Whom will the women confront about this?
“Thirudanai thael kottiyathu pol summa irunthiduvar”
‘Like the thief who gets stung by a scorpion, they stay quietly”
The women are afraid that, they might be punished by the words of the saint or they may
not be able to live peacefully later. Are there any texts which ask one to perform such
acts of misconduct under the disguise of a saint? No, there are no texts which say that.
These people should be identified from their actions and one should not fall into their
trap. This is the warning ‘Valluvar’ gives to the society at large.
95
Kural - 276
beŠÁ‹ Jwth® Jwªjh®nghš tŠÁ¤J
thœthç‹ t‹fzh çš
In mind renouncing nought, in speech renouncing every tie,
Who guileful live,- no men are found than these of 'harder eye'.
Amongst living men there are none so hard-hearted as those who without for saking
(desire) in their heart, falsely take the appearance of those who have forsaken (it).
“Nenjin thuravaar thuranthaarpoal vanjithu
Vaazhvaarin vankanaa ril”
There is none crueler than those who act as saints without destroying the mental
attachment internally and externally.
Those who act as magnanimous men of higher class and plot evil actions over night are
the ones who are being scolded by ‘Valluvar’ in this verse. There have been some
experiences that are out of etiquette in this world. This is understood from the song in
‘Sundharar Dhevaaram’.
“Kutroruvarai koorai kondu

Kolaigal soozhntha kalavelaam
Setroruvarai seitha theemaigal
Immayae varun meimaiye”
- ‘Sundharar Dhevaaram’
‘The deed which gives the most ‘Punya’ and the sin of committing the evil deeds even
after the warning of the consciousness both will come as ‘Prarptha Karma’ and produce
their effect in this life itself.’
It is not unusual for the entire world to disrespect even the most powerful man in the
world because of his act of misconduct.
“Thaanae purivinaiyaaar saarum irupayanum

Thaanae anubhavithaal thappaathu – thaanooru
Koadi karbam sendraalumkoathaiyae seithavinai
Naadi nirkkum nayanthu”
- “Needhivenba”
‘The two effects of ones deeds have to be experienced by him or her. Even if one escapes
it for hundred births, it will come back to him or her and stand smiling in front’
These are all not my words. These are the words of the holy men of the past. These fake
saints can be identified with their actions. Their actions are not towards a noble cause,
they have the character of using slanderous and negative remarks about others, their
attachment towards food stuff, and the habit of being flirty with women. These are the
characters which help to identify the men who are fakes.
The appearance alone is always deceiving; hence we should closely watch and analyze
their actions to understand their quality.
96
Kural – 280
kê¤jY« Ú£lY« nt©lh cyf«
gê¤j bjhê¤J éo‹.
What's the worth of shaven head or tresses long,
If you shun what all the world condemns as wrong?
There is no need of a shaven crown, nor of tangled hair, if a man abstain from those
deeds which the wise have condemned.
“Mazhitthalum neettalum vaendaa ulagam
Pazhitha thozhitthu vidin”
What difference does it make if hermits who do not indulge in activities, which make the
world taunt, have long hair or have a clean shaven head? All these are gimmicks to fool
everyone around. Why should one indulge in all these externalities drama, when one
understands the truth of ‘Advaita’ (Dvaita – dual state; Advaita – non dualistic state), by
thorough analysis of philosophy? What does ‘Ouvaiyyar’ say about this?
“Vaedamum neerum vilanga nirutthi”
‘Disguise and make up can be stopped after understanding’

When one knows and perceives all the truth then there is no need for a special costume
and make up. This was the principle followed by all the great souls. It is appropriate if
one refrains from committing actions that cause the shame, he or she does not require
growing a long hair or shaving it down to nothing. ‘Valluvar’ strongly says this message
as an order. Even during the period of Lord Jesus Christ, there were false and disguised
saints. He (Jesus Christ) warns people to be careful of these imposters.
“Watch out for false prophets. They come to you in sheep's clothing, but inwardly they
are ferocious wolves.”
- Bible Matthew 7:14-16
“Watch out for the teachers of the law. They like to walk around in flowing robes and be
greeted in the marketplaces, 39and have the most important seats in the synagogues and
the places of honor at banquets. 40They devour widows' houses and for a show make
lengthy prayers. Such men will be punished most severely.”
- Bible Mark 12:39-41
Hence it is clearly evident that, there may be a difference in the disguise whether it is the
east or west and whether it was AD or BC, but their actions are all the same. The verses
given for ‘Asceticism’ or ‘Thavam’ and for ‘Inconsistent Conduct’ were, are and will be
consistent in this world.
97
fŸshik - The Absence of Deception

Kural - 290
fŸth®¡F¤ jŸS« cæ®ãiy fŸsh®¡F¤
jŸshJ ò¤nj SyF
The fraudful forfeit life and being here below;
Who fraud eschew the bliss of heavenly beings know.
Even their body will fail the fraudulent; but even the world of the gods will not fail
those who are free from fraud.
“Kalvaarkku thallum uyirnilai kallaarkku
Thallaathu puthae llulagu”
The life of men, who do not worship the Guru, who hastens the achievement of ‘Gnana’
and shows the true thing inside, who betray the Guru and steal his grace, will be pushed
further. The one, who does not steal the grace, stays along with the guru and performs
services to him, will only attain the eternal bliss. The same has been said by Lord Jesus in
the Bible.
“And many false prophets will appear and deceive many people. 12Because of the
increase of wickedness, the love of most will grow cold, 13but he who stands firm to the
end will be saved”
- Bible Matthew 24
The text called ‘SivaGnana Sithiyaar’ says,
“Aasaan arullaal adisaer gnaanam

Vanthidum matrondraalum varaathaagumae”
‘The ‘Gnana’ (true knowledge) can be attained with obedience and by the grace of the
Guru or ‘Aasaan’. It cannot be reached by anything else’
The great saints have all reinforced the importance of the obedience and faith in the guru.
Still, some do not abide by these words, do not show affection and attachment to the
guru, think that half baked knowledge is sufficient, think that they can learn the rest from
another guru, or think that they no longer need to be obedient to the guru, steal as much
as grace as possible form the guru and leave. This stealing of ‘Gnana’ is what is referred
to in, ‘Absence of deception’. This chapter was written to those who are learning the
lessons (‘Gnana’) from the Guru. It was written with the good intention that the students
or the disciples should learn this knowledge completely and should not leave with half
baked knowledge. Why would ‘Jeevan muktar’ procure wealth? They require food only
to sustain life. A little thinking will give this answer. What wealth could one steal from a
‘Guru’? This is the reason why the lives of those who steal the ‘Gnana’ from the guru
will be pushed further away from consolidation. That is, the absence of the Guru’s grace
will cause the inability of these people to learn the exercise, to reach the stage of
consolidation of their life inside them (Samadhi). The affectionate son, the disciple, who
does not steal the ‘Gnana’ from the guru, gets to know the place of consolidation of life
and attains the state of no birth. He then attains the eternal bliss. This is the deep thought
of ‘Valluvar’.
98
btFshik - Not being Angry

Kural - 304
eifÍ« ctifÍ§ bfhšYŠ Ád¤Â‹
gifÍ« csnth Ãw
Wrath robs the face of smiles, the heart of joy,
What other foe to man works such annoy?
Is there a greater enemy than anger, which kills both laughter and joy ?
“Nagaiyum uvagaiyyun kollun sinatthin
Pagaiyum ulavo pira”
Is there a stronger enemy to the saints, who travel the path of ‘Aram’, than the anger
which destroys the laughter and happiness?
The pursuers of ‘Aram’ should renounce their character of being angry. The anger
destroys the smiling face of a person. What will happen if there is no happiness in the
mind? Is it possible to control the mind or unite the mind? The mind will start to run
astray and get involved in subjects that are not beneficial. How will the mind
consolidate? When the mind starts to run astray during meditation, then because of the
anger, it gets involved in unnecessary activities and cause trouble to oneself. Does one
require an enemy? The situation, where he himself becomes his enemy, will arise.
“Arivilaar thaam thammai peezhikkum peezhai

Seruvaarkkum seithal arithu”
- ‘Kural’
‘The suffering that fools inflict upon themselves is hardly possible even by foes.’
This seems to be the answer given by ‘Valluvar’ to these people who are not able to
control anger. Yes, the anger causes one to forget him and perform non beneficial things
by mind, mouth and activity. One does not require a foe in this state. He himself becomes
his foe, unable to complete the taken tasks and get into trouble. That was the reason why
the saints have stressed on the abolition of anger.
“Aaruvathu sinam”
‘Anger is something that has to subside’

The saint ‘Ouvaiyaar’ has also said the same very sweetly.
99
Ï‹dh brŒahik - Not doing Evil

Kural - 314
Ï‹dhbrŒ jhiu xW¤jš mt®ehz
e‹daŠ brŒJ élš
To punish wrong, with kindly benefits the doers ply;
Thus shame their souls; but pass the ill unheeded by.
The (proper) punishment to those who have done evil (to you), is to put them to
shame by showing them kindness, in return and to forget both the evil and the good
done on both sides.
“Innasei thaarai orutthal avarnaana
Nannayan seithu vidal”
Please know that the best way to punish those who caused trouble, without scolding
them, is to show them kindness and do well to them in a way that they will have to cover
their faces in shame.
The thought told by ‘Valluvar’ is acceptable to the world of knowledgeable people. The
same has been told by various religious leaders in a slightly different way.
“But I tell you, Do not resist an evil person. If someone strikes you on the right cheek,
turn to him the other also.” Matthew 5:38-40, Bible.
The various saints in the past have created the device to dampen the anger and speed in
action.
The Prophet Mohammed used to walk regularly in a street. There lived a wealthy woman
in that street, who did not like the name and fame of Prophet. Whenever Prophet walked
along the street, the woman threw the waste collected in her house on him. That had
become a very common daily act. Suddenly, one fine day the woman stopped throwing
the waste on the Prophet. The Prophet, who observed that, asked the neighbors about
what had happened to the woman. The neighbors replied that the woman had fallen sick.
The prophet then went to the woman’s house, conveyed his regards to her and prayed for
her betterment. The woman bowed down her face in shame. The obvious change after
that incident can be imagined.
100
Kural - 319
Ãw®¡»‹dh K‰gfš brŒæ‹ jk¡»‹dh
Ã‰gfš jhnk tU«.
If, ere the noontide, you to others evil do,
Before the eventide will evil visit you.
If a man inflict sorrow upon others in the morning, it will come upon him unsought
in the very evening.
“Pirarkinna murpagal seiyyin thamakkinnaa
Pirpagal thaame varum”
Please know that the man, who derives pleasure in causing sorrow to others in the
morning, will have to face the sorrow the same evening.
“Murpagal seiyyin pirpagal vilaiyum”

- ‘Ouvaiyaar’
‘The actions done earlier in the day will show its effect later the same day’
When a ball is thrown on the wall it returns back to us. When it is thrown slowly it
returns back slowly and when thrown swiftly it returns back swiftly. This is the rule of
nature. This is not performed by anyone, it happens this way. The same has been
conveyed by the Newton’s law of motion,
“For every action, there is an equal and opposite reaction”
The fact that any act will bring about its equivalent opposite reaction fits well even for
spirituality. The adage spoken commonly in villages says,
“Vinai vithaithavan vinai aruppaan

Thinai vithaithavan thinai aruppaan”
“The One who sows millet reaps millet; one who sows misery reaps misery”
The noble thought of this adage can be understood without any research. The same
thought was conveyed by ‘Valluvar’ a long time ago.
101
Kural - 320
nehbašyh nehŒbrŒjh® nkyth nehŒbrŒah®
nehæ‹ik nt©L gt®.
O'er every evil-doer evil broodeth still;
He evil shuns who freedom seeks from ill.
Sorrow will come upon those who cause pain to others; therefore those, who desire
to be free from sorrow, give no pain to others.
“Noayellaa noaiseithaar maelavaa noaiseyyaar
Noayinmai vaendu bavar”
The sorrows that we feel in the present life are all because of the sorrows that we caused
to others in the past. Hence, those who do not cause trouble to others are the ones who do
not want any trouble to themselves in the future.
The person who causes trouble to others, by mind, words or actions, is considered to sow
the seeds for the next birth.
“Enseyal aavathu yaathu? Ondrum

Illai ini theivamae
Unseyalae endru unarapetrraen
Intha oon edutha
Pin seitha theevinaiyaathu ondrum
Illai pirappatharkku
Mun seitha theevinaiyo inganamae
Vanthu moonduthuvae”
- ‘Pattinathadigal’
‘What is a part of my action? Nothing from now on, oh God! I understood that it is all
your acts. The ill deeds that I have committed after taking this body are no more left for
me to take another birth. Let the effects of my previous ill deeds (previous birth) come on
to me and affect me right now.’
Pattinathadigal, who was a wealthy businessman, transformed into a saint. He understood
that the effects of the deeds of the previous births will affect him. Hence, he says, “Let
the effects of my previous ill deeds (previous birth) come on to me and affect me right
now”, so that he can be set free. We also want, the affectionate sons, the disciples as
those who understand the effects of the deeds of previous births. When such an
understanding prevails, then the mind that reflects the understanding, by not causing
trouble to anyone, is formed.
The song by ‘Sundara Moorthi Naayanaar’ also makes us think a little,
“Kutroruvarai koorai kondu

Kolaigal soozhntha kalavelaam
Setroruvarai seitha theemaigal
Immaiyilae varum meimayae”
‘The murders, thefts and all other ill deeds that are done with ones knowledge against
someone will produce its effect in this birth itself. This is the truth.’
The effects of all good and bad deeds that are committed with ones knowledge will be
produced in the same life. This is the thought of ‘Naayanaar’.
102
The same is said in villages as,
“Therinthae seitha thappukku adimael adi”
‘The mistakes that are done with knowledge will punished with strikes one after another’
This brings to the fore the effects of our actions and their effect on our spiritual quest.
Those who wish to cross the ocean of birth need to act with this in mind.
103
bfhšyhik - Abstinence (from killing)

Kural - 321
mwéid ahbjå‹ bfhšyhik nfhwš
Ãwéid všyhª jU«.
What is the work of virtue? 'Not to kill';
For 'killing' leads to every work of ill.
Never to destroy life is the sum of all virtuous conduct. The destruction of life leads
to every evil.
“Aravinai yaathenin kollaamai koaral
Piravinai ellaan tharum”
If we question, “which is the path of ‘Thavam’?”, then the answer would be to prevent
the destruction of the life units (sperms) which have fused in the life of oneself. Other ill
deeds like, destruction of lives of other beings (to kill), will produce all its harmful
effects definitely.
To refrain from the destruction of ones own life for pleasure is the act of those who
travel along the path of ‘Thavam’. This is his strong intention. Abstinence (from
killing), here more aptly refers to the abstinence from killing of ones own life units, the
germ cells, than the killing of other living beings. This is the deepest meaning in the
chapter of Abstinence (from killing).
The killing of other lives will cause the spirit (‘Kaarana Sareeram’) or the life to accept
the karma and prevail inside the body or prevail in the cosmos. The effects of which may
be produced in the same birth or may be transferred to the next life or lives along with the
spirit ‘Kaarana Sareeram’.
“Aadhiendra vindhuvukku azhivu vanthaal

Haranaalum hariyaalum mudiyaathappaa”
‘When there is destruction of sperms which forms the beginning, just calling Hari (Lord
Vishnu) and Haran (Lord Shiva) cannot do anything”.
The words of the Siddhars are very true.
“Vindhu nilai thanaiyarinthaal vithamaana

Naadhamathu guruvaai poagum
Andhamulla naathamathu guruvaai
Poanaal aadhi andhamaana guru neeyae aavaai
Sandhegam illaiyadaa sagalakalai gnanangalum
Itharkku ovvaathu”
- ‘Agathiyar’
‘When one possesses the knowledge about the capability of the sperms, it will produce
the rope to rise, when the rope rises then he himself forms the guru who is the start and
the end. There is no doubt in this. The knowledge about any other form of arts or science
is not comparable to this.’
Did you see what ‘Agathiyar’ says so strongly? The ones who travel the path of ‘Aram’
possess control and character to focus their life force in their quest for spirituality
104
Kural – 322
gF¤JzL gšYæ nuh«òjš ünyh®
bjhF¤jt‰W bsšyhª jiy
Let those that need partake your meal; guard every-thing that lives;
This the chief and sum of lore that hoarded wisdom gives.
The chief of all (the virtues) which authors have summed up, is the partaking of
food that has been shared with others, and the preservation of the mainfold life of
other creatures.
“Pagutthundu palluyir oambuthal nooloar
Thogutthavattru lellaam thalai”
The activities done by people in domestic lives are all towards the protection of this
physical body. Whereas, all the holy scriptures in this world have asserted that, the act of
protection of the life, by which many life units are protected, to be the chief of all acts.
“Udambinai munnum izhukken irunthaen

Udambinukkullae yuruporull kandaen
Udambulae utthaman koyil kondaan endru
Udambinai yaanarinthu thoambugindraenae”
- ‘Thirumanthiram’
‘I had considered this body as disgraceful thing. I then found out the tiny thing inside my
body. Then I realized that the pure one resides, in the temple, inside this body and
because of this knowledge I started to protect this body’
‘Thirumoolar’ says that the pure one stays inside this body in the form of life and controls
it. Hence when he protects his body he considers it as protecting his life as well. He
further says,
“Udambaar azhiyin uyiraar azhivar

Thidampada meignanam seravum maataar
Udambai valarkkum ubaayam arinthae
Udambai valarthaen uyir valarthaen”
‘They would not strictly follow the path of true Gnana and destroy their body and cause
the destruction of their life. I learnt the trick of nourishing the body. I nourished the body
and nourished my life.’
To nourish the life is an act possible by ‘Jeevan Muktar’ only. They are the ones who
know the trick of nourishing the life. They transfer this knowledge, which they know,
understand, and discern, to their disciples as well. Then the disciples also learn to nourish
their lives. Those who do not know to nourish their life, at the end of their ‘Praraptha
karma’, separate into their body and soul and have to be born again. The ones who know
this trick of nourishing their life alone can attain the state of no death or birth. This was
the reason why ‘Valluvar’ strongly states that the act of teaching this trick and making
many lives nourish themselves as the chief act, among all that have been described in the
Holy Scriptures. Those who have learnt the practice of nourishing their lives only can
protect their germ cells without destruction. Others in domestic life destroy their germ
cells and derive pleasure.
105
“Remember Your Creator While Young”

- Bible.
We need to understand that we were created by the union of the germ cells.The inner
meaning of what Jesus Christ said is in line with the thoughts of Saint Thiruvalluvar.
106
ãiyahik - Instability
Kural - 331
ãšyhj t‰iw ãiyæd v‹WzU«
òšy¿ th©ik fil
Lowest and meanest lore, that bids men trust secure,
In things that pass away, as things that shall endure!
That ignorance which considers those things to be stable which are not so, is
dishonourable (to the wise).
“Nillaatha vatrai nilaiyina enrunarum
Pullari vaanmai kadai”
The most shameful thought of all is, to be smitten by the ignorance of, considering all
those which are perishable as stable things.
‘You’ consider this body as you, but you are indestructible. This body will one day,
definitely, fall in the ground as corpse and be destroyed. Therefore, please eradicate the
thought that ‘you’ are this body. ‘You’ are not this body. This is called as
‘Annamayakosha’ (Annamayakosha – the physical body). This is formed by the
combination and fusion of the five elements.
You are not the ‘Pranamayakosha’ that is liberated through your nostrils
(‘Pranamayakosha’; this refers to the underlying atomic structure of reality that supports
the body and looks like it. It is sometimes called the ethereal body). This Pranan which is
subtle is created by the ‘Rajo Guna’ of the five elements (Rajo-guna means kama-lobha,
kama, simply desiring). Please disregard that as well.
The ‘Manomayakosha’ (Lower Mind –Manomayakosha) gets its information from the
senses and it interacts with energy, and the ‘Vignanamayakosha’ (Discriminative Mind -
Vijnanamayakosha. This is also called Buddhi or the Higher Mind) of the ‘Antha
Karanangal’ (Internal instruments – Mind, Intellect, Subconscious mind and Ego are
created by the ‘Sattva Guna’ of the subtle five elements (sattva-guna means knowledge,
to see things as they are). Hence, ‘you’ are not them. Disregard them as well. The last is
the, ‘Anandamayakosha’ (the sheath of ananda, inherent bliss) which is the ‘Tamo Guna’
(Tamo-guna means shameless) of Ignorance. Therefore, disregard that as well.
‘You’ are the form of the ‘Atma’ (spirit) which is the, knowledge, bliss, balance,
stability, evidence for everything, sole and the everlasting thing. That is the only thing
which is indestructible. This obese body is destructible.
Please search for the indestructible everlasting thing and reach it. Do not concentrate on
anything that is destructible and become instable. This is the sacred meaning of
‘Valluvar’s words.
107
Kural – 332
T¤jh£ lit¡FHh¤ j‰nw bgUŠbršt«
ngh¡F« mUéëª j‰W
As crowds round dancers fill the hall, is wealth's increase;
Its loss, as throngs dispersing, when the dances cease.
The acquisition of wealth is like the gathering together of an assembly for a theatre;
its expenditure is like the breaking up of that assembly.
“Kootthaat tavaikkuzhaa thatrae perunchelvam
Poakkum aruvilin thatru”
The wealth and property that we accumulate will one day separate from us like the people
dispersing from the theater, to go home, after the show is over. Therefore, one should
understand and differentiate the things that are unstable and the one that is stable and act
accordingly.
The wise men of the past have told about the instability of wealth, youth and this body.
When there is a show in the theater the people from various places visit and assemble
together to watch it. Once the show gets over the people disperse from there to their
homes. Similarly, one’s accumulation of enormous quantities of wealth will get dissolved
if he or she looses the capacity to utilize it in the right direction. All that we see and
possess are destructible. The analysis and understanding of the thing that is indestructible
will explain the complete meaning of the chapter of Instability. One who possesses
millions can become the one who possesses thousands. One who possesses thousands can
become the one who possesses nothing. This is can be seen easily in everyday life.
“Mayir oodaadaatha natpu kooda

Porull oodaada kettu vidum”
‘The thickest of friends between whom even a hair cannot pass through, will also get
spoilt when money comes in between’
The common adage says that even friendship will get spoilt when money comes in
between. Those who weigh others with money are many in this world. On the other hand,
those who weigh people in the light of the indestructible knowledge that they possess are
very few in number.
108
Kural - 333
m‰fh ÏašÃ‰W¢ bršt« mJbg‰whš
m‰Fg M§nf braš
Unenduring is all wealth; if you wealth enjoy,
Enduring works in working wealth straightway employ.
Wealth is perishable; let those who obtain it immediately practise those (virtues)
which are imperishable.
“Arkaa iyalbitru selvam athupetraal
Arkupa aangae seyal”
One should indulge in the practice of ‘Thavam’ which makes one realize that the money,
which reaches him or her, is unstoppable and cannot be restrained to oneself.
Wealth is perishable. When wealth accumulates then pride and haughtiness also starts to
accumulate along with it. When one possesses 50 rupees then it might save us. Whereas
when one possesses 50 million rupees then one has to protect it. When the mode of
protection of wealth is not right then it might itself become a foe to our lives. Therefore,
we should run towards attaining the indestructible bliss.
We must search for it and find the one who is capable of showing it. When we find the
person then we will have to see if the person who teaches this practice is righteous, and if
he is capable. When we are definite that he is the one, we should follow him and with his
preaching take up the task of breaking the chain of births.
The song from “Kaivalya Navaneetham” says,
“Onrukel magane pumaan muyarchi

Yaal uraithu maanudarkku eesan
Nanru seyyave kattiya noolvazhi
Nadanthu nallavar pinnae
Sendru thuttuvadhanai vittu vivegi
Yai senittha mayayai thalli
Nindru gnanathai adainthavar
Pavangalpom nichayam ithu thane”
‘Oh! My son! Listen to me. Eswaran (Lord Shiva) has given ‘Vedhas’ to people for them
to perceive the eternal bliss. The one who desires to attain Moksha or Samadhi, tries to
and acts according to the vedhas, associates with the holy saints, destroys the feculent
scent of the sex and anger, gains Gnana (knowledge) and attains Samadhi, will cross the
river of birth. This is the truth.’
‘Valluvar’ seems to expound the same thought. He extols people to follow the path of
‘Thavam’ and break the chain of births.
109
Kural – 334
ehbsd x‹Wngh‰ fh£o cæßU«
ths Jz®th®¥ bg¿‹.
As 'day' it vaunts itself; well understood, 'tis knife',
That daily cuts away a portion from thy life.
Time, which shows itself (to the ignorant) as if it were something (real) is in the
estimation of the wise (only) a saw which cuts down life.
“Naalena onrupoar kaatti uyireerum
Vaala thunarvaar perin”
Those who well understand time will consider each ‘day’ as a sword which cuts down the
total time of our life. This kural tries to place emphasis on each day of our life, which we
take for granted and ultimately boils down to each and every one of our actions.
Life is like a bank account, we get what we put in.
Life is like the account in the bank, we can use the money as much as we have deposited
before. When the amount of money is depleted then the story also ends. The number of
days of a human life depends on the status of ones ‘Praraptha Karma’. This is the natural
state. It is naturally calculated as a specific number of years. When the days are
exhausted, the life, like a bird, flies out of the body. The same philosophy has been
simulated to a long piece of wood, life, which is chopped down little by little with the
sword of ‘day’. This lifetime is something which is exhaustible and hence instable.
Before such a situation arises, before the bank account gets depleted, before the last piece
of wood is cut into two equal halves, one must multiply his lifetime with the help of the
education which breaks the chain of births and prevents death.
“Vaanaa laang kadigaaram thanakku saavi

Vazhanguvathu morukaalae orukaal kandeer
Koanaaga ammull nirpathinrae vendro kurithuraikka
Atharkkul kandadaiveer guruvaithaedi”
- ‘Paramagnana Gurubiraan Rajarishi Sankara Swamigal’
(Jeevan Muktar, with his Samadhi temple in Thiruchendur)
‘Like turning the key right before the running clock stops, to keep it running, with the
grace of the ‘Gnana Guru’ stay in the place where the key has to be turned, keep it
running continuously and get the state of no death’
It is an admirable simile. Isn’t it?
110
Kural - 335
eh¢br‰W é¡FŸnkš thuhK‹ ešéid
nk‰br‹W brŒah¥ gL«.
Before the tongue lie powerless, 'mid the gasp of gurgling breath,
Arouse thyself, and do good deeds beyond the power of death.
Let virtuous deeds be done quickly, before the biccup comes making the tongue
silent.
“Naachetru vikkullmael vaaraamun nalvinai
Maersendru seyya padum”
When there is more time left in life, before one dies with hiccups and the tongue loosing
the ability to speak, he or she must well understand the instability of life and select the
right path and try to attain bliss. We need to understand the ephemeral nature of life. The
reference to hiccups is an advert to death because of which all actions cease.
“Kaiyondru seyya vizhiondru

Naada karuthondru enna
Poiyondru vanjaga naavondru
Paesa pulaal kamazhum
Meiyondru saara seviyondru
Kaetkka virumbum yaan
Seigindra poosai evvaaru
Kolvaai? Vinai theerpavanae”
- ‘Pattinathaar’
‘Oh Lord! How will you accept the prayers of me, who likes the, hands which does
something, eyes which look out for something, mind which thinks something, deceiving
tongue that speaks not truth, body which associates with perfumed flesh, ears which
listen to something?’
We see the people in this world, with their hands doing something, eyes looking at
something else, mind thinking different and the tongue speaking lies trying to make us
fall in their bait. The time flies away seeing such activities in life. We also see the holy
men who wander in this world, like gods who are alive, who possess the Holy Spirit in
them. The texts left behind by these people are inviting to us. When one has the
‘Praraptha’ and when the surrounding is conducive, then these men also may help us
through different forms. Before the tongue ceases to speak and our lives come to an end,
let us learn the deathless knowledge form these great souls and attain the ultimate state of
no birth.
111
Kural - 337
xUbghGJ« thœt j¿ah® fUJg
nfhoÍ kšy gy
Who know not if their happy lives shall last the day,
In fancies infinite beguile the hours away!
Innumerable are the thoughts which occupy the mind of (the unwise), who know not
that they shall live another moment.
“Orupozhuthum vaazhva thariyar karuthupa
Koadiyu malla pala”
The people in this world, who cannot predict the existence of their lives each and every
impending second, think that they have a million or even more days left in their lives.
“Aasaikkor alavillai akilam ellamkatti

Aalinun kadal meethilae
Aanaisela vaeninaivar alagaesan nigaraaga
Amponmiga vaitha paerum
Naesitthu rasavaatha vitthai kalaithiduvar
Nedunaal iruntha paerum
Nilayaaga vaeyinun kaayakarpam thaedi
Nenju punnaavar ellaam
Yoasikkum vaelaiyir pasitheera vunbathum
Uranguvathum aaga mudiyum”
- ‘Thaayumaana Swamigal’
‘There is no limit for one’s wish. Even when one rules the entire world, the mind still
wants to see if there is anything more than that. Even when one has gold equivalent to
‘Kuberan’ (lord of treasury in heaven, according to Hindu Mythology), the mind will still
try to find the alchemical way to convert iron to gold. Even when one has lived in this
world for a very long time, the mind will still try to get ‘Kaayakalpam’ (potion that
rejuvenates) to restore what has been lost in their life. The mind fixes on all that are prone
to be destroyed and gets hurt. In the end, by thinking about all these things, the time will
be spent only in satiating their hunger and sleeping.
People destroy themselves even after noticing that the things that meet the eye and all
that can be possessed are destructible. They will not be able to know their lives even for a
second. The indestructible thing can be identified if one tries to enquire and research
about it. The knowledgeable say “The wants are unlimited”. Even after realizing that the
wants are endless, people still get entangled in the same web.
It is prudent to analyze and learn the path for the glorification of this life (soul), when
there is time left in the lifetime. That is the way in which one can live gloriously in this
world forever.
112
Kural – 338
Fl«ig jå¤bjhêa¥ òŸgwª j‰nw
cl«ngh Læçil e£ò
Birds fly away, and leave the nest deserted bare;
Such is the short-lived friendship soul and body share.
The love of the soul to the body is like (the love of) a bird to its egg which it flies
away from and leaves empty.
“Kudambai thanithozhiya pulparan thatrae
Udambodu uyiridai natpu”
The chick, when it is within the egg, will always think of breaking open the shell and as a
natural progression, will learn flight and fly away leaving the shell behind. Similarly, the
`life inside each one of us, will fly away from the body, one day or another.
We are not able to see the men we see the previous day. Even the physicians and
surgeons, with the current advancement in technology, are only capable of restraining this
life in installments for a few days, weeks, months or years. The bird of life, knows that it
has to separate and fly away from this body one day, does not think of consolidating
inside this body. It does not search for the method of consolidating and does not reach it
also. The ones who have searched and consolidated their life force are rare in this world.
“Kaadoe? Sediyoe? Kadalpuramoe?

Ganamae miguntha
Naadoe? Nagaroe? Nagar naduvoe
Nalamae miguntha
Veedoe? Puranthinnayoe?
Thamiyaen udal veezhidam?”
‘Is it in a forest, beside a shrub, along the beach, in the country, city, centre of the city,
inside the healthy home, outside the house? Where is my body going to fall down?’
‘Pattinathaar’ sang this song when he was about to let go of his worldly life and start his
eternal journey. This truth happened in the past, is happening, and will happen in the
future. Before such a situation arises, shouldn’t we take up the deed which is capable of
eradicating the two – fold deeds? This is what ‘Valluvar’ has delineated here.
113
Kural – 339
cw§FtJ nghYŠ rh¡fh Lw§»
éê¥gJ nghY« Ãw¥ò
Death is sinking into slumbers deep;
Birth again is waking out of sleep.
Death is like sleep; birth is like awaking from it.
“Uranguvathu poalun saakkaa durangi
Vizhippathu poalum pirappu”
Death of a person is like the sleep one gets. The birth after death arrives swiftly like how
one gets up from sleep. If one knows about the explanation of spirit ‘Kaarana sareera’
then this could be easily understood.
‘Avithya sakthi’ is the spirit or the ‘Kaarana Sareera’ (kaarana meaning Reason; sareera
meaning body). This is the Ignorance, and this forms the ‘Aavarana sakthi’ (ego) due to
experience. This contains the ‘Sookshama Sareera’ (etheric body) or ‘Atma’ inside it
during the time of death, it acts like an adhesive which takes along the karmas of this
birth (including the previous births) to experience the effects of them in the future births.
Since this acts as the reason why the ‘Sookshama’ and the ‘Sthoola’ (Sthoola meaning
physical organic body) bodies to be united again in a new birth, it is aptly called ‘Kaarana
Sareera’. Only when this is destroyed can we attain ‘Mukti’. How can we destroy this
unless we know it by experience? Ignorance and ego are the ones which forms this. When
we control the tantrums of the mind and see what exists above it with our intellect, only
dead space which is in the form of darkness prevails. This is the ‘Kaarana Sarera’. The
‘Karaana Sareera’ which has been recognized, is not a part of the life, hence has to be let
free and one needs to observe the form of one’s life, which knows this truth. This is
known as knowing oneself. The knowing of oneself is called ‘Gnana’ (True Knowledge).
Only when this ‘Gnana’ is attained, the ignorance and the ego, which form the ‘Kaarana
Sareera’ can be destroyed.
If the ‘Kaarana Sareera’ is destroyed, when the ‘Atma’ separates it is unable to get out
since the adhesive or the guide which takes it along no longer exists. It gets destroyed
like a drop of water eaten by molten metal. When this happens, the chain of births is cut
off.
Until the ‘Kaarana Sareera’ is destroyed, births and deaths will continue in a chain like
fashion like sleeping and awakening out of sleep. This intense truth is what is portrayed
by ‘Valluvar’ in such a nice way.
114
JwÎ - Renunciation
Kural - 341
ahjå‹ ahjå‹ Ú§»ah‹ nehjš
mjå‹ mjå‹ my‹.
From whatever, aye, whatever, man gets free,
From what, aye, from that, no more of pain hath he!
Whatever thing, a man has renounced, by that thing; he cannot suffer pain.
“Yaathanin yaathanin neengiyaan noathal
Athanin athanin alan”
Please know that when one eradicates the attachment to any one of the various
attachments in life, then he or she will not suffer any kind of pain because of that
attachment.
If we consult a physician when we are ill, the physician does the investigations in our
body and gives his recommendations. Sometimes he recommends the prevention of
alcohol or meat intake. Sometimes he recommends quitting the consumption of tobacco.
The reason why he gives these recommendations is because he knows by taking
medicine; he is only addressing the symptoms whereas the actual disease needs to be
addressed to prevent future illness. When we listen to the instructions of the physician it
is common to see the illness decrease.
When we get rid of some thing then the harm from that will not occur to us. This simple
truth has been told before 2000 years. When we get rid of alcohol consumption then the
deleterious effects of alcohol will not happen. When we get rid of smoking then the
deleterious effects of smoking will not occur. For example, we had laid a rule, for people
joining “World Intelligence Nature Gnanam Society” (WINGS), in the beginning. The
rule was to include only men as members. We did not want to include women in it. Not
because we hate women. We know and understand that the entire population of this
world is a gift of women. We give respect to women Gnanis like ‘Ouvaiyaar’ and
‘Kaaraikaal Ammayaar’. The reason we did that was due to the inconsistent conduct of
many false prophets. The activities of these men come often regularly in today’s
newspapers. This is the reason why we did not include women in the Gnanam society.
According to ‘Valluvar’, if we leave them freely without attachment then the troubles
caused due to their presence will not exist.
115
Kural - 343
mlšnt©L« Iªj‹ òy¤ij élšnt©L«
nt©oa btšyh« xU§F
'Perceptions of the five' must all expire;-
Relinquished in its order each desire
Let the five senses be destroyed; and at the same time, let everything be abandoned
that (the ascetic) has (formerly) desired.
“Adalvaendum iinthan pulatthai vidalvaendum
Vaendiya vellaam orungu”
The control and victory over the five senses and to renounce all that has been desired by
the five senses is the true character of an Ascetic.
It is not an ordinary task to control and win over the five senses.
“Iimpula kathavai adaipathuvum kaati”

- ‘Ouvaiyaar’ (Vinayagar Agaval)
‘To shut the doors of all five senses….’
This is the same thing which has been said by ‘Ouvaiyaar’ as well.
“But when you pray, go into your room, close the door and pray to your Father, who is
unseen. Then your Father, who sees what is done in secret, will reward you.”
- Mathew 6:6, Bible
The door mentioned in the bible refers to the door of the five senses. To go into your
room here refers to the room of this body. Like what ‘Thirumoolar’ says,
“Ullam perunkoyil oonudambu aalayam”
‘The mind is the huge temple and the physical body is the chapel or the shrine’
Here the room refers to go inside the body. The word ‘Aalayam’ (chapel or shrine) itself
means the place where the Atma gets in tune (Aalayam – Atma + Layam; layam meaning
get in tune). One must get to know the method of shutting the door of the five senses
from the Guru. When one knows, understands and perceives and continues the practices
through meditation only then can the five senses be controlled.
If the life has to flourish then the distinguishing of those which have to be neglected and
those that have to be retained is important. If we fail to distinguish and streamline it then
our life will lose direction like the boat which has lost its paddles.
Therefore we should streamline our lives, keep our mind in the right path and increase
our capabilities.
116
Kural - 348
jiy¥g£lh® Ôu¤ Jwªjh® ka§»
tiy¥g£lh® k‰iw at®.
Who thoroughly 'renounce' on highest height are set;
The rest bewildered, lie entangled in the net.
Those who have entirely renounced (all things and all desire) have obtained
(absorption into God); all others wander in confusion, entangled in the net of
(many) births.
“Thalaipattaar theera thuranthaar mayangi
Valaipattaar matrai yavar”
Those who have renounced absolutely everything can only reach the blissful state. The
others, who have not done so, will get caught in the net of worldly pleasures.
“Thalayae nee vanangaai

Thalaimaalai thalaikkaninthu
Thalayaalae balithaerum
Thalaivanai thalayae nee vanangaai”
- ‘Appar adigal’
‘Oh head, please bow down and respect. Bow down and respect the Head (leader), who
has worn the garland (of head) or crown in his head, who gives prey his head and
succeeds.’
The song by ‘Appar’ seems to be very abnormal and even uncertain. The inner meaning
of the song will be revealed if it is analyzed a little. The principle (head) thing is situated
only in the head. The saying is,
“Enjaan udambirkku sirasae pradhaanam”
‘The head is the most important thing in the body which is eight hand spans in length’
The head only has the principle thing which helps in knowing the head (God). It is only
in this principle thing, is situated, the place where the external and internal attachments
can be destroyed. Only those who wear this thing in their head can know God. Those who
have got that capacity are the ones who have completely renounced everything. All others
get caught in the invisible web of affection, relationships, money, land, lust, gold, etc.
and cause the prolongation of the chain of births. This is the reason why he (‘Valluvar’)
calls them ‘valaipattaar’ (Valai-web, Pattar-get caught, Valaipattar-caught in the web).
Like the deer, which escapes out of the net of the hunter and runs away, those who escape
the web of affections and run towards the grace of the guru, reaches him to consume it
will only live longer.
This is the truth ‘Valluvar’ has told a long time ago.
117
Kural - 349
g‰w‰w f©nz Ãw¥gW¡F« k‰W
ãiyahik fhz¥ gL«.
When that which clings falls off, severed is being's tie;
All else will then be seen as instability.
At the moment in which desire has been abandoned, (other) births will be cut off;
when that has not been done, instability will be seen.
“Patratra kannae pirapparukkum matru
Nilaiyaamai kaana padum”
Those who have renounced all attachments will not have to face the troubles of happiness
or sorrow. Otherwise, the happiness and sorrow will follow each other and cause
instability.
“Patratra kannae pirapparukkum”
‘The eyes which do not have attachments will destroy the future births’
One must understand that the eyes are the ones which create the attachments. One must
also understand that the smell of the previous births are recognized, known and saved
with the help of the eyes.
“Andangal aezhu agandamum aaviyum

Konda saraasara mutrun gunangalum
Pandai maraiyum padaipalippu aathiyum naan
Kanda sivanum en kannanri vaerillai”
- Thirumanthiram (year 1870)
‘The qualities of the seven continents, the sky, and the spirit, the holy scriptures and the
Lord Shiva I have seen are all nothing but my eyes’
This song from ‘Thirumanthiram is like the key to spirituality. The eyes are only called
as, base (‘adi’), foot (‘paatham’), abode (‘thaall’), etc. by the ancient saints. The capacity,
to go and get attached, is possible only for the eyes. The shape, appearance, color and
character can be attached, known, and submitted only with the help of the eyes.
About 87 % of the information stored in the brain of a human being is through the eyes,
7 % of the information is stored through the ears, 3.5 % of the information is stored
through the nose, 1.5 % from the skin, and 1 % from the tongue. This information is
according to the data available from scientific research and psychological analysis.
Therefore, how can we get the eyes which do not attach to them? The practices which can
make the eyes unattached can be learnt from the guru.This in turn will help us break the
wrought chain of births Otherwise, one will have to face the happiness, sorrow, births and
deaths one after another in his life and suffer the disease of instability.
118
Kural - 350
g‰Wf g‰w‰wh‹ g‰¿id m¥g‰iw¥
g‰Wf g‰W él‰F.
Cling thou to that which He, to Whom nought clings, hath bid thee cling,
Cling to that bond, to get thee free from every clinging thing.
Desire the desire of Him who is without desire; in order to renounce desire, desire
that desire
“Patruga patratraan patrinai appatrai
Patruga patru vidarkku”
One must select the person who does not have attachment to any kind of things in life and
get attached to him. To follow the path of renunciation and get rid of all attachments in
life, the association with people with no attachments will stand one in good stead.
The Guru who has the complete skills and who knows all the formalities can only teach
the lessons, of ‘Gnana’, that have been passed on for generations. The One who knows
both the knowledge of the ‘Vedhas’ or ‘Scriptures’ (‘Shasthra Gnana’) and the
Knowledge of God (‘BrahmaGnana’) can only be called as “Kaarana Guru’. The one who
has learnt the ‘Vedhanta Principles’ from the Guru and possesses the unanimous vision
can only be a ‘Jeevan Muktar’. He only possesses the qualities of getting Mukti in that
physical body. The ‘Jeevan Muktar’ thinks strongly that, he is not his body, he cannot be
categorized into any caste, he has renounced everything and he thinks that he is self
glowing, and he behaves accordingly. They are the truly renounced ones. If one has to
renounce all his desires then he has to attach himself to the one who has conquered this
talent. They alone live like the drop of water on a lotus leaf.
“Kaamamaadhigal vanthaalum ganathirpo manathir patraar

Thaamarai ilai thanneer pol sagathodum koodi vaazhvaar
Paamararena kaanbipaar pandithathanmai kaattaar
Oomaru maavaa rulla thuvagaiyan jeevan muthar”
‘The ‘Jeevan Mukthar’ who follows the path of ‘Aram’, acts like any other person
involved in domestic life, very much like an actor. Even though they feel emotions like
desire, anger, sadness, etc, they forget it in the next fraction of a second. Unlike the other
people involved in domestic life, these emotions do not affect them. They are like the
drop of water on the lotus leaf, without attachment. They do not show their scholastic
knowledge, instead lead a life ‘like’ a dumb fool, and get over with their ‘Prarartha
Karma’’
Do service to such ‘Jeevan Muktar’, enjoy their grace and get the boon of blissful life.
119
bkŒÍz®jš - Knowledge of the True

Kural - 354
IÍz® btŒÂa¡ f©Q« gaä‹nw
bkŒÍz® éšyh jt®¡F
Five-fold perception gained, what benefits accrue
To them whose spirits lack perception of the true?
Even those who have all the knowledge which can be attained by the five senses, will
derive no benefit from it, if they are without a knowledge of the true nature of
things.
“Iiyunar veithiya kannum bayaminrae
Meiyunar villa thavarkku”
There is no use of knowing all that can be perceived and known through the five senses.
Those who cannot perceive the true sense of Gnana (True Knowledge) are always
imprecise.
If we state that the eyes are the organs that are capable of knowing all the information
that can be gathered with the five senses together, then it will not be an overstatement.
For example, let’s say, that we have a ‘Malgova’ (tasty variety of mango) Mango in front
of our eyes. The eyes are the first to realize that the mango has its peculiar color. The
nose then even without smelling the smell will tell us the smell of the mango. Before we
have it in our mouth the eyes have the capability of showing us the taste of the mango
and make our mouth water. The eyes have the capacity to make us feel the texture of the
mango even without touching it. The weight of the mango and even the place where the
mangoes are cultivated are all known with the mere sight of the mango. The organ of
sight is the convergence of all other sense organs. It is the collective reservoir which
draws upon all the information provided by other sense organs. No other sense organ has
this capacity. Taking the argument forward, though one knows all this information, what
good does it have, if he or she cannot perceive the true sense? The one sense which
overrides all the five senses.
“Viragil theeyinan paalilpadun neipoal

Maraya ninrulan maamani soathiyan
Uravu koal nattu unarvu kayitraal
Muruga vaangikadaya mun nirkkum”
- ‘ Appar Thevaram’
‘When the sense is converted into strong true sense and the fire of gnana is raised then
everything will be realized. Like the fire hidden inside the fuel and the ghee hidden inside
the milk, when we increase the magnitude in the ‘rope’ of The True sense, then we can
perceive the unperceived.
This is what is said in this verse by ‘Valluvar’.
120
Kural - 355
v¥bghU bs¤j‹ik¤ jhæD« m¥bghUŸ
bkŒ¥bghUŸ fh©g j¿Î
Whatever thing, of whatsoever kind it be,
'Tis wisdom's part in each the very thing to see.
(True) knowledge is the perception concerning every thing of whatever kind, that
that thing is the true thing.
“Epporull etthanmai thaayinun apporull
The knowledge of the men with true knowledge is to perfectly perceive the true quality of
anything immaterial of its appearance.
“Kannaal Kandathum poi

Kaathaal kaetathum poi
Theera visaarippathae mei”
‘All that we see are not true, all that we hear is not true, only that we analyze and
research extensively is true.’
The common adage is very thought provoking. When we believe in some information
without analysis then we may never be able to understand its true meaning. For example,
we might have seen a painting in which the sun is pulled by seven horses of seven colors.
What will happen if one believes in what he sees? Can horses pull the sun? Can it even
go closer to the sun? These simple logical questions must arise in the mind. Then only
can we reach the right answer. We have all learned in younger age that the sun’s rays
have seven colors in it. The suns light but always appears as colorless to our eyes. The
presence of rain and sunlight together produces the rainbow. The rainbow has seven
colors in it.
V – Violet
I - Indigo
B – Blue
G – Green
Y – Yellow
O – Orange
R – Red
When we analyze, then we know the truth. When the teacher teaches it in the school then
it will be understood. Similarly, the true knowledge can be learnt only form this body. If
we start looking for it outside then the answer will never be true. The true education
should be learnt in the body from the true ‘Kaarana Guru’ and must get clear. On the
other hand, reading texts of all kinds will not give you this education. This is the
unshakeable thought of ‘Valluvar’ in this matter.
121
Kural - 356
f‰Ö©L bkŒ¥bghUŸ f©lh® jiy¥gLt®
k‰Ö©L thuh be¿.
Who learn, and here the knowledge of the true obtain,
Shall find the path that hither cometh not again.
They, who in this birth have learned to know the True Being, enter the road which
returns not into this world.
“Katreendu meiporull kandaar thalaipaduvar
Matreendu vaaraa neri”
Those who have perceived the true thing and known it are only the ones who know the
path for not being born again.
People who in this birth listen to the preaching of the experienced Guru and with its help
feel the true thing can only reach the quality of not coming back to life.
Those who have been with ‘Jeevan Muktar’ and experienced the ‘Thuriya state’ of
forgetting oneself and reaching ‘Niruvikalpa Samadhi’ which he experiences, are the
ones who have the quality of not coming back to life.
The ‘Jeevan Muktar’ does not have the thought that he is different from ‘Brahmam’
(universe). Thence, he becomes the true form of the ‘Atma’, the form of ‘Sachithananda’
(existing intelligent supreme bliss). He has the capacity to make things glow, to become
light itself and has the capacity to glow himself.
The purpose of education is to get the boon of not being born again. Isn’t it?
“Katrathun kaettathun thaanae ethukkaaga

Kadapadvendru uruttutharkko kallaal emmaan
Kutramara kaikaattun karuthai kandu
Kunankuriyatra inba nittai kooda andro”
- ‘Thaayumaanava Swamigal’
‘‘The one who stands in the same state
The state of ‘Nirvikalpa Samadhi’
Storing the everlasting flood of bliss
Pulls me to follow him closely
The learnt and heard are for what?
Is it to create noise like a rolling stone?
Follow the mind that can show the direction without flaws
To stay in that state of ‘nittai’ or ‘nishtai’ (supernatural state)’
It is painful to see that the intellectual gain educational degrees provide today apart from
the gain of wealth. The learned men heap scorn at the wise and knowledgable ones who
seem spellbound in inertia. This state prevailed even in the days of ‘Thaayumaanava
Swamigal’. This state must change and ‘True education’ must be hailed. This is the
profound thought of ‘Valluvar’
122
Kural - 358
Ãw¥bg‹D« ngijik Ú§f¢ Áw¥bg‹DŠ
br«bghUŸ fh©g j¿Î
When folly, cause of births, departs; and soul can view
The truth of things, man's dignity- 'tis wisdom true.
True knowledge consists in the removal of ignorance; which is (the cause of) births,
and the perception of the True Being who is (the bestower of) heaven.
“Pirappennum paethaimai neengi sirappennun
Semporull kaanba tharivu”
The elimination of Ignorance, the reason for the birth, and to attain the state of no birth is
called as the true knowledge.
Those who fear, of the birth they might have to get, after this birth as a human being, and
run, search and find the elixir to get rid of rebirth are the ones who reach blissful state.
“Kaanurukoadi kadikamazh sandhanam

Vaanura maamala rittu vananginum
Ooninai neekki unbavark allathu
Thaenamar poonguzhal saera vonnathae”
‘Even if people destroy an entire forest to get the fragrant sandal, or make a garland of
flowers which is as tall as the sky itself, they will not be able to get the nectar flow
through the tube inside’
Only those who consume the grace of the guru seated inside them can get rid of the
ignorance of births and see the special true thing.
“Katrathanaal tholvinai kattarumoe nallakulam

Petrathanaal poamoe piravinoi – utrathaal
Nenjuganthu kondathoe nathanadi thaamaryai
Nenjuganthu kollaa neri”
- ‘Arunagiri annaathi’
‘Will the literary education get you rid of your deeds? Will your good birth get you rid of
the disease of birth? Only when we reach the Guru’s lotus feet and get rid of our
troublesome feculence can we know the truth.’
“Piravaathirukka varamtharal vaendum

Piranthu vittaal
Iravaa thirukka marunthundu
Kaan ithu eppadiyo
Aramaar pugazhthillai ambala
Vaanar adikkamalam
Maravaathiru manamae athukaan
Nal marunthunakkae”
‘Need a boon for not to be born again, If born, there is a medicine for not to become
dead. This is somehow. Oh mind! Stay without forgetting the lotus feet of the Guru. That
is the medicine for you.’
123
The song by ‘Pattinathaar’ talks about the medicine for being born and if born, to avoid
becoming dead. Let us not get carried away with the smell of this world, lose our mind
and be born again. Let us get rid of the disease of births with the grace of the guru.
124
Kural - 359
rh®òz®ªJ rh®ò bflbthG»‹ k‰wê¤J¢
rh®juh rh®jU nehŒ.
The true 'support' who knows- rejects 'supports' he sought before-
Sorrow that clings all destroys, shall cling to him no more.
He who so lives as to know Him who is the support of all things and abandon all
desire, will be freed from the evils which would otherwise cleave to him and destroy
(his efforts after absorption).
“Saarbunarnthu saarbu kaedavozhugin matrazhitthu
Saartharaa saartharu noai”
All the sorrow which presents to an individual will not be present, if one perceives the
true thing, which is representative of all things in this world, and removes the attachment
to the things from both within and without.
They say that ‘Atma’ is; it shows the qualities of what it represents, and when it is
represented then it gives its qualities to him. What should we represent in life? What
should we let go and what should we possess? The answers to these questions should be
known from the words of the experienced and we should follow them in life.
The answer may be represented in one portion by the life of the silk worm, which gets
detained within the cocoon which it built by itself and dies inside. Similarly, the people in
this world get entangled in the net of worldly desires which they created and fall down in
lives. Only a very few silk worms have the capacity to break through the cocoon which
they build and get out of it to become ‘Jeevan Muktar’.
“Kattara thuranthae uyir poruttu

Saarbai karuthidum vaasam anaithum
Ottara vidutthu gnananool anaithum
Oarnthidil enpayan uthavum
Ettutharkkariya sathguru arullaal iyambum
Or mozhiyinai petrae
Nittai saathithae sagala kaevalangal
Neengidil pirappu irappu arumae”
- ‘Nittanubhootisaaram’
‘What is the use of becoming naked and reading all the texts without renouncing the
smell of the worldly desires? Only when we learn this language from the unreachable
guru, consistently stay in the state of ‘Nittai’ and get rid of all the dirt from us, can we get
rid of the births and deaths.’
The song form ‘Nishtanubhootisaaram’ says the method of freeing oneself form the
disease of births and deaths. The same truth has been given by ‘Valluvar’ in just ‘Two
lines’.
125
Kural – 360
fhk« btFë ka¡f« Ïit_‹w‹
ehk§ bfl¡bfL« nehŒ
When lust and wrath and error's triple tyranny is o'er,
Their very names for aye extinct, then pain shall be no more.
If the very names of these three things, desire, anger, and confusion of mind, be
destroyed, then will also perish the evils (which flow from them).
“Kaamam vegul mayakkam ivaimoonran
Naaman keada kedu noai”
Those who travel the path of ‘Aram’ and possess the capacity of ‘Thavam’ will not have
desire, unfulfilled anger and the mind which is unsteady (with Illusion). If they get these
qualities then their reputation will be spoilt and it will itself act as the reason for them to
get the disease of rebirth.
“The senses, the mind, and the intellect are said to be the seat of Kaama. Kaama, with the
help of the senses, deludes a person by veiling Jnana. Therefore, O Arjuna, by controlling
the senses, kill this devil (of material desire) that destroys knowledge and discrimination.
The senses are said to be superior (to matter or the body), the mind is superior to the
senses, the intellect is superior to the mind, and Atma is superior to the intellect. Thus,
knowing the Atma to be superior to the intellect, and controlling the mind by the intellect
(that is purified by Jnana), one must kill this mighty enemy, Kaama, O Arjuna.”
- ‘Bhagavad Gita’ (3.40 - 3.43)
The ancient knowledgeable men say that the body is born because of the dripping of the
sexual fluids as a result of desire, pleasure and hastiness. The emotions associated with
desire, pleasure and hastiness instigate men to commit turpitude.
“Arivaarum illaiyoe aiyyo – ennai

Yaarenru ariyaatha anga dhesathil
Varithae kaama theeyir sikki – ulla
Vaanporull thoarkkavoe vanthaen naan thoazhi”
- ‘Thaayumaanava Swamigal’
‘Is there no one who knows? Oh! In the country of this body, I don’t know who I am, and
get engulfed in this fire of ‘Kaama’ (sexual desire). Did I come for making the Holy thing
inside me loose?’
‘Kaama’ is called as fire by the ancient men. There is no need to be indulged in ‘Kaama’.
When one thinks of ‘Kaama’ then the mind and the body gets heated. When the desire is
not quenched then anger is the natural outcome. The anger also like ‘Kaama’ will make
the body become more heated and push it to deeper trouble. What will be the situation of
those who get engrossed in the wide illustrations of ‘Maya’ (Illusion)? They will have to
loose the sacred thing inside them. This truth is clearly given by ‘Valluvar’ 2000 years
ago. Those who get trapped in ‘Kaama’, Anger and Illusion, will loose their reputation
and suffer the disease of many more births.
126
mth mW¤jš - The Extirpation of Desire

Kural - 361
mthbt‹g všyh cæ®¡FbkŠ Ph‹Wª
jthm¥ Ãw¥ÕD« é¤J
The wise declare, through all the days, to every living thing.
That ceaseless round of birth from seed of strong desire doth spring.
(The wise) say that the seed, which produces unceasing births, at all times, to all
creatures, is desire.
“Avaavenba ella uyirkkumeng gnaanru
Thavaaap pirappeenum vitthu”
Desire is like a seed which sprouts in the mind of all the living creatures at all times,
causes chains of desires and births to seek them.
“Oorung sadhamalla utraar sathamalla utru petra

Paerung sathamalla pendeer sathamalla pillaigalum
Serum sathamalla selvam sathamalla dhesatthil
Yaarunsathamalla ninthaal satham kachiyegambanae”
‘This city, relatives, parents; fame, children, wealth, luxury, and none in this country are
everlasting. My hold onto you will be everlasting. Oh Lord!’
Even after listening to the great souls that nothing in this world is everlasting due to the
smell carried over for the past several births, the normal men in domestic life get
involved in everything worldly and end up increasing their desire.
During the time of death, the form we think will be the life we will take in the next birth.
If one thinks of the life inside and meditates on it at that time, then he becomes that itself.
When one desires to get rid of the births which have been prolonged for a longtime and
meditates on the pure and characterless life which does not have a name or form, then he
becomes the form of the universe itself.
Let us see how ‘Kaivalliya Navaneetham’ describes about this,
“Sadamathaagiya dhyana meiyagiya

Sarva muktiyai nalgum
Thidam athaanathu eppadi yenil avaravar
Dhyanamae pirappagum
Udala maasayaal dhyaanikkil
Dhyanitha vudalgal aaguvar mainthaa
Thodarbavan keda soroopamae dhyaanikkil
Soroopamaa guvar meiyyae”
‘When we think, how one becomes equal to that, (Mukti) when he meditates on that
perpetually with desire, then; whatever we meditate on, is what we will become. If we
meditate on a body then we become that body itself. When we meditate on the life inside
then we become the life itself. This is the truth.’
Desire is something which is present in every creature at every moment. This desire is
the seed for the forthcoming birth. This is not only the thought of ‘Valluvar’. This is the
fact accepted by spiritualism in totality.
127
Let us hold on to the foot of the guru, who is capable of uprooting the desire from inside,
and enjoy bliss.
128
Kural - 362
nt©L§fhš nt©L« Ãwthik k‰wJ
nt©lhik nt©l tU«.
If desire you feel, freedom from changing birth require!
'I' will come, if you desire to 'scape, set free from all desire.
If anything be desired, freedom from births should be desired; that (freedom from
births) will be attained by desiring to be without desire.
“Vaendunkaal vaendum piravaamai matrathu
Vaendaamai vaendaa varum”
The disease of birth is induced because of desire; hence if one should desire something
then it should be the desire for freedom from births. The desire to be free of births will
itself make him get the quality of not desiring anything else in life.
The ‘Jeevan Muktar’ who has attained ‘Brahma Gnana’ becomes free from the bonding
of karma. The bundle of deeds (karma) is the reason for births. The ‘Jeevan Muktar’ does
not have the bundle of deeds attached to him.
The body of the Gnani, though does the actions which produce ‘Punya’ and ‘Paav’
(Punya is merit that accumulates as a result of good deeds, acts or thoughts and that
carries over to later in life or to a person's next birth; Paav is the merit accumulated as
result of bad deeds), his Punya will reach the ones who worship him and the Paav will
reach those who trouble and derogate him. Thus the Jeevan Muktar, who has attained
Atma Gnana, does not bear the fruits of his deeds and hence is set free. Since the Karmas
are all crushed away he does not get rebirth. They do not get entangled in the net of births
and there is no destruction for them.
To desire and achieve the freedom from birth, one has to do so much. This is what is
conveyed by ‘Valluvar’ in this verse.
“Vaendunkaal vaendum piravaamai”
‘If one desires, the desire must be to be free of births’

This is not so simple to get. When people pray, they ask for wealth, pleasure and fame.
This is the truth. When we are born in this world, we have to undergo so many
tribulations in life. The holy few who have crossed all these states do not sow the seeds
for the next birth.
129
Kural - 363
nt©lhik a‹d éG¢bršt« <.©ošiy
M©L« m~bjh¥g Âš.
No glorious wealth is here like freedom from desire;
To bliss like this not even there can soul aspire.
There is in this world no excellence equal to freedom from desire; and even in that
world, there is nothing like it.
“Vaendaamai yanna vizhuchelvam eendillai
Aandum akthoppa thil”
There is no greater wealth than the wealth of having the capacity to hate and neglect the
desires which arise inside the mind. The wealth equal to this is not available anywhere
else.
The quality of not desiring anything in this wealth is called as a great treasure by the
sacred men. When we meditate with the desire of the physical body, then we get the birth
with the body itself. The desire over wealth, wife, and children are all similarly reasons
for the prolongation of births. All the objects seen with the eye are reason for births.
“Kaanbathu azhinthu poagum

Kaayamum azhinthu poagum
Oon porul azhinthu poagum
Ulagamum azhinthu poagum
Porpatham azhiyathu”
- ‘Nenjari Vilakkam’
‘All that we see will get destroyed, this body will get destroyed, the flesh will get
destroyed, so will the world but the seat of the Lord will never be destroyed’
Therefore everything is destructible. When we search for the indestructible thing and
meditate on it then we attain the indestructible state itself. That was the reason why,
‘Valluvar’ calls the absence of desire as the greatest of wealth. There is nothing equal to
that any where in this world.
When one realizes the ‘Atma’ in this birth itself then his life becomes the true life. On the
other hand, if one does not attain it the loss is very enormous.
130
Kural - 370
Muh Ïa‰if mthÚ¥Ã‹ mªãiyna
nguh Ïa‰if jU«.
Drive from thy soul desire insatiate;
Straight'way is gained the moveless blissful state.
The removal of desire, whose nature it is never to be satisfied, will immediately
confer a nature that can never be changed.
“Aaraa iyarkai avaaneeppin annilayae
Paeraa iyarkai tharum”
When one removes the everlasting desire, then the everlasting bliss will naturally prevail.
“Nanraai gnanam kadanthu poai

Nallinthiriya mellaa meern
Thondraai kidantha varum perumpaa
Zhulappi lathanai yunarnthunarnthu
Sendrannginba thunbangal
Setru kalainthu pasaiyatraa
Landrae yappoathae veedu
Mathuvae veedu vidaamae”
- ‘Thiruvaaimozhi 78 thiruppathigam 6’
‘Those who cut off the desires in life will attain all the bliss inside this body’
‘Valluvar’ has said ‘Aaraa Iyarkai’ (unhealed nature) is the desire which cannot be
quenched at any cost.
Here, the word nature is the one which has to be analyzed and researched. To
attain the bliss inside their own body, they had to experience the effects of their
‘Praraptha karmas’ naturally, and this may be the reason why he calls it ‘Aaraa Iyarkai’.
The chapter after The Extirpation of Desire is Fate. Fate is something which happens
naturally according to the effects of ones deeds. Therefore it can be called as nature itself.
The extirpation of Desire will cause the state of unchanged nature. The nature
operates by itself and it does not have to be operated. When one gets detached from all
his desires then he no longer is an object that is operated by nature. He becomes his own
operator. The effects of the deeds are no longer attached to him. He also gets the capacity
to change the effects of his own deeds.
When one gets to the initial state of the true sense and perceives it and acts at that
level, then he gets fused to the initial source itself. Then he longer is a part of those that
are operated but becomes a part of the operator itself.
131
Cœ-
Cœ Fate
Kural – 371
MTHhš njh‹W« miré‹ik if¥bghUŸ
nghTHhš njh‹W ko
Wealth-giving fate power of unflinching effort brings;
From fate that takes away idle remissness springs.
Perseverance comes from a prosperous fate, and idleness from an adverse fate.
“Aagoozhaal thoandrum aasaivinmai kaiporul
Poagoozhaal thondru madi”
When one gets the state to create naturally then the motivation, without the presence of
any tiredness, will always be present. When the state of destruction of motivation arises
then laziness will prevail.
When we consider the word ‘Oozh’ with the meaning of ‘Nature’, then it actually makes
sense to have the meaning of the word ‘Praraptha’. Everyone experiences the effects of
their deeds according to the philosophy of ‘Praraptha’ naturally. Therefore, when one
gets the nature to create naturally then the tiredness will be eradicated and the motivation
will provide the stimulus to achieve great heights in life. On the other hand, when the
stimulus and the motivation are destroyed naturally then the laziness will corrupt the
individual continuously.
When laziness sets in, the cheer is lost, health deteriorates, thoughts get disturbed and the
capacity to act right will be lost. Those who perform ‘Thavam’ while still in family life,
sleep for a very short period of time and enjoy it. The rest of the people droop, slouch and
lie asleep.
“Soambar iruppathu suttha veliyilae

Soambar kidappathu sutthat velyilae
Soambar unarvu suruthi mudinthidun
Soambar kandaara suruthikan thookkamae”
- ‘Thirumanthiram 128’
‘The lazy ones stay in open space

The lazy ones lie in the open space
The lazy ones sense only the end
The lazy ones view divinity only in sleep’
132
Kural - 372
ngij¥ gL¡F« ÏHñœ m¿tf‰W«
Mfÿ G‰w¡ fil
The fate that loss ordains makes wise men's wisdom foolishness;
The fate that gain bestows with ampler powers will wisdom bless.
An adverse fate produces folly, and a prosperous fate produces enlarged knowledge.
“Paethai padukkum eezhavoozh arivagatrum
Aagaloo zhatra kadai”
When the state of losing ‘It’ and causing destruction comes naturally, then it will itself
create the Ignorance. When the state to create comes naturally, then the knowledge is
widened accordingly.
Some of those who stay in family life and perform ‘Thavam’ even forget their duties.
They forget their household which is dependant on them, stay in the graceful state and
spend their time sleeping.
There have been disciples who have not listened to the words of their guru. The texts say
that one has to perform his occupation according to his capabilities. Without knowing,
understanding and performing this, they get involved in the blissful state and create the
laziness inside them knowingly. This state which makes him stay in ignorance will cause
his destruction. While some get into trouble for not doing their regular duty there are
other disciples who get involved in worldly affairs which will shake up their
unidirectional mind. This song was meant for such disciples,
“Vivagaara velaiyelaam samadhiyendraal

Vigarpamanroe manamalainthu vidaathoe vittaal
Avathaana nazhuvumanroe vendraayagiya
Vatharkku koruthit tanthaangae laasai kondu
Navamaaga parupurudan rannai koodi
Nayantha suga manubavittha naari nenjan
Thavamaana manai thozhilgal seyyum poathun
Thazhuviyathu pavittha sugan thanai vidaathae”
- ‘ Kaivalliya Navaneetham’
‘When the disciples get involved in troubled worldly affairs the mind will loose its
direction. But the true one who has experienced the bliss before, even when engaged in
the regular profession in life will be able to hold on to that blissful state.’
Thus the ‘Jeevan Muktar’ can perform his normal profession and simultaneously
continue his path of ‘Thavam’. On the other hand, staying lazy (in the garb of ascetism),
without doing anything, will cause Ignorance. When the state to create comes naturally,
then the knowledge is widened accordingly.
133
Kural - 373
E©âa üšgy f‰ÃD« k‰Wªj‹
c©ik a¿nt äF«
In subtle learning manifold though versed man be,
'The wisdom, truly his, will gain supremacy.
Although (a man) may study the most polished treatises, the knowledge which fate
has decreed to him will still prevail.
“Nunniya noolpala karpinum matrunthan
Unmai yarivae migum”
The knowledge of knowing oneself is the true noble knowledge, the learning of various
texts and becoming a wise person does not give true knowledge.
The path of ‘Aram’ is itself the truth of knowing oneself. This has been clearly stated by
various noble men. The knowledge of learning the complex scientific things were present
then, as they are today. There are so many who have done dissertation on scientific and
literary subjects and earned doctoral degrees. Even these intricate microscopic and
revolutionary subjects are not comparable to the true knowledge of knowing oneself.
“Thannai ariyum arrivae arivu

Pinnai arivellam paeyarivu”
‘The knowledge about oneself is knowledge all others are ghostly knowledge”
There have been saints who have said it fiercely like this too.
“Thannaiyum thanakkaathaara thalaivanaiyum kandaanael

Pinnaya thalaivan thaanaai piramaai pirappu theervan
Unnai nee arivvai aagil unokkoru kaedum illai
Ennai nee kaetkaiyaalae eethuba thaesithaen”
- ‘Kaivalliya Navaneetham’
‘If you can see yourself and the lord who is the proof of you then the lord will be seen in
yourself and in every other form. If you know yourself you will not have any trouble after
that.’
Those who would like to do know about the secrets of the ‘Vedhantas’ have to research
this book called ‘Kaivalliya Navaneetham’.
“Thannai ariya thanakkoru kaedillai

Thannai ariyaamal thaane kedukindraan
Thannai ariyum arivai arintha pin
Thannaiyae yaasikka thaanirunthaanae”
- ‘Thirumanthiram’ 2355
‘There is nothing stopping to know about oneself, without knowing himself, he himself
gets spoilt. When he acquires the knowledge of knowing himself, he stayed praying to
himself’
When one knows the truth of what lies inside himself, then he would not go around
temples to do worship. This profound thought has been put by ‘Valluvar’ in two lines.
134
Kural - 374
ÏUnt Wyf¤ Âa‰if ÂUntW
bjŸëa uhjY« ntW
Two fold the fashion of the world: some live in fortune's light;
While other some have souls in wisdom's radiance bright.
There are (through fate) two different natures in the world, hence the difference
(observable in men) in (their acquisition of) wealth, and in their attainment of
knowledge.
This world is naturally divided into two divisions. They are those with extreme wealth
and those with knowledge.
These two states have been prevailing in this world from then till today. It will be like
this in the future as well. People believe that accumulation of wealth is the way in which
the arrogance of the enemy can be nullified. Hence they spend their lives trying to
accumulate as much wealth as possible. They try to save millions, billions and so on.
This is the competition going on in the current world. They are not worried about the way
in which the wealth is appropriated. Some people also spend days, months and years in
educating themselves in order to grow their knowledge. There were so many wealthy
people who came to life, lived and then passed away. Their names are no longer
remembered. The scientific researchers are remembered in this world. Will this world
forget Thomas Edison who discovered electricity in 1880? Will this world forget the
Wright Brothers who invented the airplane in 1906?
Will this world forget ‘Thiruvalluvar’ who wrote ‘Thirukkural’? Will this world forget
all those great men who discovered and invented the television, radio, computers, etc.?
Will those who performed research in spiritualism and educated the masses be forgotten?
Can the great souls like, Thiruvalluvar, Thirumoolar, Prophet Mohammed, Jesus Christ,
etc. be forgotten?
These people can never be forgotten. Yes, those who possess knowledge and those who
possess wealth are the two divisions of men in this world.
135
Kural - 375
ešyit bašyhmª Ôathª ÔaÎ«
ešythŠ brštŠ bra‰F
All things that good appear will oft have ill success;
All evil things prove good for gain of happiness.
In the acquisition of property, every thing favourable becomes unfavourable, and
(on the other hand) everything unfavourable becomes favourable, (through the
power of fate).
“Nallavai yella antheeyavaan theeyavum
Nallavaan selvan seyarkku”
The nature of this world is such that sometimes, when we begin to do a good deed, it
finally ends up being unnecessary and when we try to do an unnecessary act, it might end
up being a good deed. The answer to this verse is available in the verse written by
‘Valluvar’ itself.
“Nanrutra lullun thavarundu avaravar

Panbarinthu aatraa kadai”
‘We should try to understand the natural quality of the person before we start helping
(interacting with) them.’
Sometimes, the stray dogs which have gone mad urinate without knowing whether it is
passing urine on top of the stone or the Idol of god. If we try to go near it to drive it away,
it will show its madness on us. In such cases, it is better to let the others around know that
it is a mad dog.
“Kolaiyir kodiyaarai vaenthoruthal paingoozh

Kalaikat tathanodu naer”
‘The punishing of killers by the government is like the removal of weeds amongst the
crops.’
The ones who perform innumerable killings and terrorist activities have to be punished
without any mercy. Only when they are given severe treatment can the normal man be
safe to live. It has been said that the action of god is also to,
“Dhusta Nigraham sishta paripaalana”

- song in Sanskrit language
‘Killing the evil, protecting the good’
To protect the good the evil have to be killed. There is nothing wrong in it.
Hence, the result the nature gives us can be understood only when we analyse the
situation from the correct perspective. I think this is what ‘Valluvar’ has conveyed in this
verse.
136
Kural - 377
tF¤jh‹ tF¤j tifašyh‰ nfho
bjhF¤jh®¡Fª JŒ¤j yçJ.
Save as the 'sharer' shares to each in due degree,
To those who millions store enjoyment scarce can be.
Even those who gather together millions will only enjoy them, as it has been
determined by the disposer (of all things).
“Vaguthaan vagutha vagayallaar koadi
Thoguthaarkku thuithal arithu”
Life has been partitioned, the way it has been partitioned, by the nature itself. Even when
one partitions and accrues a million things, he will not be able to prosper the natural way.
“Karmam vidaathu poorva jenmathil seitha

Paavam vidaathu orutharukkum nee seitha
Thosham vidaathu - karumam
Sirasai nee mazhungadithu sthalamellam thirinthaalum
Thaadisadaivalartthu guruvendru alainthaalum
Iravum pagalum jeba malayai yazhithaalum
Eesanun thalayilae ezhuthina padiyallaal - karumam
Kaalai maalai moondru velayun kulitthaalun
Kattaaga vibhooti pattaiyaa adithaalum
Thaalai thirakkaamal manthiram padithaalum
Thalayilae naanmugan ezhuthina padiyallaal - karumam
Kaavadi thookki nee kaasikku poanaalum
Kanmoodi vaaimoodi mounamaa irunthaalum
Thevaalayam katti thiruvizhaa seithaalum
Theekaattai naduvil yaagam valarthaalum - karumam
Kanjaayapini thinru kashaayam poondaalum
Kaadae nithiyamenru maravuri tharitthaalum
Thanjamaai guruvadi panividai seithaalum
Thannai yariyavenru malayaeri poanaalum - karumam
Thiruppathi malaiyaeri thalai mottai aditthaalum
Sreerangam thanirsendru theruvellaam purandaalum
Theekkatta thisai katti sitthukkal aanaalum
Theendin porulellaam ponnaaga seithaalum - karumam
Virithalai kondaalum vedhatthai padithaalum
Vitodum aviyai thaavi pidithaalum
Akkini panthu panni analukkul irunthaalum
Illaamal jalathil theppam poalirunthaalum - karumam
Ilallaa venru nee ezhukadal alainthaalum
Illaamal rahmaanai maravaamal thozhuthaalum
Vallavan poathendrum vaai kondozhuthaalum
Varattu thavalai poal bibilai padithaalum - karumam”
- ‘Sirumanavoor Sidharswamigal’
‘The karma will not let go, the paav of the previous births will not let go, whether you
shave your head and go to various temples, grow long hair and beard and roam around
137
calling yourself the guru, erase the beads day and night in meditation, put a thick
horizontal line in the forehead with ashes, read all mantras without opening the lock, go
to kaashi with offerings, sit in silence closing the eyes and mouth, build a temple and
perform functions, perform rituals inside a forest, consume kanja and any other medicinal
herb, live inside the forest, perform all the service to guru, go to the hills to know
yourself, have a tonsure in Thiruppathi, roll in the temple in Sreerangam, convert
anything you touch into gold, have unkempt hair and read the vedhas, catch hold of the
vapour, sit inside a ball of fire, stay inside water drenched, wander in all seven seas
calling Illallah, without having (it) call Rahman without forgetting, read the Bible like the
throat of frog,…. The karma will not let go’
The song of the Sidhar Swamigal makes us think. Among all the lines, the line “Thaalai
thirakkaamal manthiram padithaalum” (Reading all the mantras without opening the
lock) takes us a long way. The truth is bitter but we have to say it.
138
Kural - 379
e‹wh§fhš ešyth¡ fh©gt® m‹wh§fhš
mšy‰ gLt bjt‹
When good things come, men view them all as gain;
When evils come, why then should they complain?
How is it that those, who are pleased with good fortune, trouble themselves when
evil comes, (since both are equally the decree of fate) ?
“Happiness and sorrow and good and evil occur in everyone’s life alternatively. The
person, who becomes happy with good, need not feel sad when faced with evil, all these
things occur naturally like the day and the night which are born as twin babies, attached
to each other. These things happen cyclically in life.
Ramana Maharishi is a saint who had travelled in the path of ‘Aram’. His qualities are
known all over the world.
He was the one who said the truth as it is. He had devotees all over the world. Experts in
the field of medicine were also included in it. Once, the swami had a carbuncle in his
body. The doctors had decided to operate on him. They also decided to give anesthesia
and proceeded to give it. The Swami who came to know about it said that he did not want
anesthesia and said that the doctors can operate on him after 30 minutes when he is
deeply involved in meditation that he will forget his body itself. The treatment also ended
the same way without any anesthesia. After an hour the Swami came back to conscious
level and asked if the treatment was over. The deep pain also was not felt by the saint
when he was in a state of forgetting himself. After a few years, Swami was detected with
cancer. The foreign doctors asked the Swami to come to their nation for treatment. The
swami replied that “this disease was brought by me and I will itself take it along with me.
This disease is only on my body and not on my life”. He was the one who had the painful
disease but he was not worried about the difficulty caused by the disease. He had the
capacity to take it also as a part of life. Since he had that state of mind, he did not have
any mental trouble or even consider it as a trouble. This is what is said in this verse by
‘Valluvar’ as well.
139
Kural - 380
Cê‰ bgUtè ahÎs k‰bwh‹W
NêDª jh‹Kª JW«
What powers so great as those of Destiny? Man's skill
Some other thing contrives; but fate's beforehand still.
What is stronger than fate ? If we think of an expedient (to avert it), it will itself be
with us before (the thought).
“Who can change the way of nature? When someone tries to change the natural way the
natural state still comes about and presents itself.
“Udanpiranthoar sutrathaar ena irukkavaendaa

Udanpiranthae kollum vyaathi
Udan piravaa maamalaimael irukkum marunthu
Ammarunthu poalvaarum uvar”
- ‘Ouvaiyaar’
‘Do not think that the ones born with you are the ones whom you see. There are also
diseases which are born along with you. The medicine will be in the mountains who may
not be born with you. (Guru) The ones who come like medicine’
Some untreatable diseases affect the sacred saints also like how it attacks the domestic
men. Saints like ‘Ramakrishna Paramahamsa’ and ‘Ramana Maharishi’ are also affected
by these harmful diseases. Some even think, “Can the great philosophers and those who
had come to rectify this world be affected by harmful diseases like Cancer?” These saints
did not have any kind of habits even in their dreams. How would they be affected by such
diseases? Some diseases affect individuals when born without even showing its effects
for an unknown period of time. The efforts of all the physicians and surgeons were in
vain when the saints were affected. Even if one tries to change the natural way of
producing its effect, with today’s science, the nature still wins.
Nowadays, we are able to see children less than 15 years of age affected by Blood Cancer
passing away. These young kids wouldn’t have even touched evil things like tobacco or
alcohol. The diseases are born with the kids in their body. There is no escape from the
attack of these diseases. This truth has been told by ‘Valluvar’ a long time ago in his own
style.
140
Ïiwkh£Á - The Greatness of a King

Kural - 389
bréif¥g¢ brh‰bghW¡F« g©òil ntªj‹
féif¡Ñœ¤ j§F KyF
The king of worth, who can words bitter to his ear endure,
Beneath the shadow of his power the world abides secure.
The whole world will dwell under the umbrella of the king, who can bear words that
embitter the ear
“Sevikaippa sorporukkum panbudai vaenthan
Kavikaikkeezh thangu mulagu”
The loving and courteous king, who bears even the intolerable, bitter words, will only
receive the high esteem and respect from the people of the country.
There were men, who spoke words which cause shame to themselves, in those days as
well. There are such people today and will be there in the future. The king is the first
citizen of the country. He must be a representative of the entire country. If he has to be
honored, then he has to perform activities that would do well to the public. He has to plan
and execute projects according to the needs and requirements of the men of his country.
The people in villages say that a leader is someone who is like the historic stone buried in
the centre of the village. The stone may be used by humans to wipe away the scum that
had stuck to their feet. It may also be used by the buffaloes to scrub its itch and even the
dogs may pass its excretory products on it. The stone has to withstand all the trials and
tribulations and still stay there like the unshaken Himalayan Mountains. The stone does
not respond to the buffalo, the dog or the man.
The king will not get blemished when listening to the defamatory words. If the king
thinks that he will not get burnt if he utters the word fire, performs the needful actions for
the people and does not respond to such remarks, then the attention of the people of his
country will turn towards him. If he refrains from injuring the person who defames him,
with the help of his armed men, then everything would move on the right track by itself.
141
fšé - Learning
Kural - 391
f‰f frlw¡ f‰git f‰wÃ‹
ã‰f mj‰F¤ jf
So learn that you may full and faultless learning gain,
Then in obedience meet to lessons learnt remain.
Let a man learn thoroughly whatever he may learn, and let his conduct be worthy of
his learning
“Karka kasadara karpavai katrapin
Nirka atharkku thaga”
Please read the texts, with true meaning, which would take you towards the blissful state.
Read them without any flaws. Act according to the philosophies preached in such texts.
The word ‘Kalvi’ (education or learning) means to dig. That is, when the ignorance is
removed then the knowledge rises by itself. The same is the reason why the words,
‘Kalvikoodam’, ‘Kalloori’ were coined (Kalvikoodam – place of education; Kalloori –
meaning college). The great ‘Valluvar’ is calling all of us to get education.
He says in a different place,
“Arithoaru ariyaamai kandatraal”
‘The more and more we know, the more and more we come to know about our
ignorance’
We must read the texts which acts like a foundation to our lives. The texts which cannot
be destroyed with time, which will make us, attain the blissful state. When we read texts,
they will inevitably be a composition of truth and false. Therefore, we must be able to
extract the true facts out of it and understand it. That was the reason why, he had used the
word ‘Kasadara’ (meaning without mistake). Apart from reading it, we must also act
according to what we learn and only then can we attain the complete fruit of education.
When we research a book, we can understand the inner most intent of its author. We can
feel the influence of the author’s thoughts in our behavior and our lives. They say that the
educated are unique wherever they go. We are able to see the intelligent men, who get
educated in our country, go abroad, and are able to utilize their education for their
betterment. Those who learnt the point education (the education learnt from the guru
where the right point is induced and initiated) alone can use it to streamline their lives
and are able to show the way to blissful state.
142
Kural - 394
ct¥g¤ jiy¡To cŸs¥ Ãçjš
mid¤nj òyt® bjhêš
You meet with joy, with pleasant thought you part;
Such is the learned scholar's wonderous art!
It is the part of the learned to give joy to those whom they meet, and on leaving, to
make them think (Oh! when shall we meet them again.)
“Uvappa thalaikoodi ulla pirithal
Anaitthae pulavar thozhil”
When people meet, get acquainted and then part away from learned, kindhearted and
knowledgeable men, they have a yearning feeling of when they would meet such a
learned, mannered person again.
“Thammai maranthu arulamutham undu thaekkum

Thagaiyudaiyaar thirukoottam saarnthu naayaen
Vemmai yelaan thavirnthu manankulira kaelvi
Viruntharunthi meiyarivaam veettil endrum
Semmaiyelaam tharumouna anaimaer kondu
Seri iravu pagalondru theriyaavannam
Immaiyilae emmayinum kaanaa suttha
Inbanilai adaivaenoe aezhaiyaenae”
- ‘Thiruvarutpaa’
‘The graceful men forget themselves and consume the grace, have the feast of questions
and answers from the Guru, learn the true education in their body itself, swim in the flood
of bliss, and stay drooped within themselves without knowing the pass of days and
nights.’
When people take leave from such great men, they leave with longing in their heart,
longing to meet them again. They yearn for their company, which has shown them the
blissful state. Here the minds are unified and fused, thence he called it as ‘Ulla Pirithal’
(separation of mind). Separation of the physical bodies happens very often in everyones
life. Many people even think that they should not meet the person again when they part.
‘Valluvar’ says that one should separate with the craving feeling of when again can we
meet the learned one again. When such people meet and exchange their thoughts they
will eventually be in such a high state again.
143
fšyhik - Ignorance
Kural - 409
nk‰Ãwªjh uhæD§ fšyhjh® Ñœ¥ÃwªJ§
f‰wh uid¤Ây® ghL
Lower are men unlearned, though noble be their race,
Than low-born men adorned with learning's grace.
The unlearned, though born in a high caste, are not equal in dignity to the learned;
though they may have been born in a low caste
“Maerpiranthaa raayinum kallaathaar keezhpiranthu
Katraa ranaithilar paadu”
There is no respect and honor to someone who is not learned even if they were born in a
higher community. Even when born in a lower community, if one is learned then the
honor and respect he derives is considered high.
We can see so many men who are born of higher caste and yet live a plundering life. It is
possible for us to weigh such situations in today’s world, through television, newspapers
and other media. We can also see some great men, who were born in a lower caste,
became well learned, had higher education in foreign countries, have decorated the
department of law and also have become ministers in this country. We have also seen a
person, who was born in a very backward community and yet become the leader of the
country with a population of one billion. Similarly, we can see people who were born in a
middle class family, with extraordinary oratory talents, skilled in poetry, drama, cinema
and in various other fields, akin to a ‘jack of all trades’.
It is common to see people with real talent and quality, to decorate the positions which
are reachable to their ability. There are also men who are hated by the people, even when
they are born in a very high community. ‘Valluvar’ has picturised such a situation a long
time ago.
144
nfŸé - Hearing
Kural - 412
bré¡Fz éšyhj nghœJ Á¿J
tæ‰W¡F« Ïa¥gL«
When 'tis no longer time the listening ear to feed
With trifling dole of food supply the body's need.
When there is no food for the ear, give a little also to the stomach
“Sevikkuna villatha poazhthu sirithu
Vayitrukku meeya padum”
When there is an absence of a flavorsome, intelligent and consequential listening, then
the need to feed the stomach arises.
This reminds me of the words of a learned man who said that, “the one who constantly
thinks of feeding his stomach, is actually starving his head”. The great one was feeling
sad that the majority of he people of this world spend their time in feeding their stomach
and do not allocate time to grow their knowledge.
“Katrila naayinun kaetka akthoruvarkku

Orkatthin ootraan thunai”
- ‘Thiruvalluvar’
‘The man, who listens even if not learned, will be able to use it as a help at the arrival of
an adverse event.’
Thus he stipulates the greatness of listening. Not everyone can read the texts. When one
listens to explanation of the learned men then the knowledge gained can be used for his
advantage. Isn’t it true?
“Selvathut selvam sevichelvam achelvam

Selvatthu lellaam thalai”
- ‘Valluvar’
‘The wealth gained through the ears is the wealth of wealth. It is the chief of all the
wealth.’
He also says that the (knowledge) wealth of listening to others is the chief of all the
wealth. Therefore, even if you are illiterate follow the learned ones. Listen to their
thoughts and get cleared. He says that, when you do not have something to feed your ears
then you can feed your stomach. The learned ones use the food to sustain life. On the
other hand, some use their entire life in filling their stomach and present as a load on the
face of the earth.
145
Kural - 420
bréæ‰ RitÍzuh thÍz®é‹ kh¡fŸ
méæD« thêD bk‹
His mouth can taste, but ear no taste of joy can give!
What matter if he die, or prosperous live?
What does it matter whether those men live or die, who can judge of tastes by the
mouth, and not by the ear ?
“Seviyir suvaiyunaraa vaayunarvin maakkal
Aviyinum vaazhinu men”
The people, who do not appreciate the knowledge derived through listening and only
appreciate the taste (pleasure) derived from their mouth, are considered the same, when
they are alive or when they are no longer present.
Listening to great learned men is equivalent to reading many texts. It is enough, if one
listens to an hour of speech, of a person, who has learned thousand books. We do not get
the time to read thousand books. The advice of the men who have done so and the
experience we gain when we act accordingly will be astonishing. We see the interview of
various VIPs in the television. We can often find most people say that, they were
influenced by speech of this leader or that they were attracted to the advice of another
writer, and that was the reason for them to achieve great heights. Those who possess the
knowledge attained by listening can only be a good leader. Those who act without the
knowledge derived out of listening, tend to stay hidden, like a cuckoo in the forest, and
step foot in unwanted activities.
The adage in villages says,
“Vayitrai ninaittha kudi vaazhaathu”
‘Those who think of their stomach will not prosper.’

Like the meaning of the proverb, the number of people living for their stomach is on the
rise. There is no use of these individuals.
“Soatrile viruppan soozhnthidi loruvan

Runnu nat ravamelaan surungi
Aatrile karaitha puliyena pom en
Rarignarga luraitthidil sirithum
Poatrilae nunnai poatrilen suvaiyir
Porunthiya karasaa ramser
Saatrile kalantha soatrile yaasai
Thanginae nenseivae nenthaai”
- ‘Vallalaar’ (‘Thiruvarutpaa’)
“The great say that the interest in having food would be the cause of shrinking all, the
practices and gain, we get out of ‘Thavam’, like the tamarind dissolved in the river. I
have not listened to them and have developed interest in having tasty and spicy food,
what shall I do now?”
146
The song of ‘Vallalaar’ makes us think. These people behave like the hard work they do
is all for the sake of food. These people create a new saying of their own. Is there any use
of these people staying alive? This is the question asked by ‘Valluvar’.
147
m¿Îilik - The Possession of Knowledge

Kural - 422
br‹w Ïl¤jh‰ bryélh ÔbjhßÏ
e‹¿‹gh YŒ¥g j¿Î
Wisdom restrains, nor suffers mind to wander where it would;
From every evil calls it back, and guides in way of good.
Not to permit the mind to go where it lists, to keep it from evil, and to employ it in
good, this is wisdom
“Sendra edatthaar selavida theethoreee
Nanrinbaa luippa tharivu”
To prevent the mind from going along direction of the senses, stopping it, to remove the
path leading to evil, and to let it go in the right direction is the quality of knowledge.
“Manam poana poakkellaam poaga vaendaam”

- ‘Ouvaiyaar’
‘Do not go along the path shown by your mind’
This is well known to everyone. This is true because this mind does not affect only the
ordinary men but also the great saints have been troubled by this mind. Let us see what
they said in relation to this,
“Sitrambalamum sivanum arugirukka

Vetram balatthai thaedivittoamae – nittham
Pirantha idatthai thaeduthae paethai madanenjam
Karantha idatthai naaduthae kan”
‘The Seat of Lord Shiva and Shiva himself are so close to me, but I have been searching
for empty land. The foolish mind searches the place of birth and the eyes are dragging
towards the place of milk’
The moan of Pattinathaar is very obvious. The moaning of many others is not seen
outside. Only those who know to restrain the mind can hold the mind in the right state.
“Kaiyondru seyya vizhiondru

Naada karuthondru enna
Poiyondru vanjaga naavondru
Paesa pulaal kamazhum
Meiyondru saara seviyondru
Kaetkka virumbum yaan
Seigindra poosai evvaaru
Kolvaai? Vinai theerpavanae”
‘Oh Lord! How will you accept the prayers of me, who likes the, hands which does
something, eyes which look out for something, mind which thinks something, deceiving
tongue that speaks not truth, body which associates with perfumed flesh, ears which
listen to something?’
148
Note the way Pattinathaar scolds his mind which is out of control. The senses have to be
turned inside and acting according to them is the real knowledge. ‘Valluvar’ has told this
a long time ago.
“Manamennum peikkurangu madapayale nee thaan matravar pol enai ninaithu maruttathe
kandaai”
- Vallalaar Swamigal
‘Oh evil monkey called mind, you don’t threaten me like how you do others’
The mind has disturbed and troubled the great ones also. We should follow the ones who
have controlled the mind and not let it go in its own way.
149
Kural - 423
v¥bghUŸ ah®ah®thŒ¡ nf£ÃD« m¥bghUŸ
bkŒ¥bghUŸ fh©g j¿Î
Though things diverse from divers sages' lips we learn,
'Tis wisdom's part in each the true thing to discern.
To discern the truth in every thing, by whomsoever spoken, is wisdom
“Epporull yaaryaarvaai kaetpinum apporull
Whenever there is a statement about anything in this world, regardless of who has said it,
not to believe it with face value, but to analyze and know the truth is true knowledge.
This is the correct way.
Sometime ago there was a hot news in the television and in newspapers. “There is no
‘Jeeva Samadhi’ in holy places like Thirupathi, Thiruvannaamalai, Pazhani,
Kanchipuram, etc. The siddhars did not become Samadhi in those places. Those places
where such samadhis are present are not fit for worship. Therefore there are no Samadhis
in those places.” This was the news which was given out by people who were in higher
levels of the government. Then, there was denial news in the same newspapers and
televisions after somedays.
Thirupathi has ‘Konkanar’s Samadhi’. Kanchipuram has ‘Kamala Muni’s Samadhi’.
Thiruvannaamalai has ‘Idaikkaadar’s Samadhi’. Pazhani has ‘Bogar’s Samadhi’. When
the second news came out the truth was realized. The false was removed and the truth
came to existence.
These places are worshipped and poojas are performed continuously without a break.
When such places are properly maintained they become a constant source of energy,
‘Energy Bank’. The great saints, who have not let the life go out of them and
consolidated it inside, attain ‘Jeeva Samadhi’. There are 18 places where such great saints
have consolidated themselves in our country, India.
In these places the siddhars have become consolidated. They have kept a statue on top of
these saints and have constructed a temple where people can worship. The field of these
saints does not separate from their body. When people go around such field repeatedly it
acts like a field around them as well. This is the true meaning. When a false meaning is
given by anyone else we must analyze and know the truth. This is the true knowledge.
150
F‰w§fojš - The Correction of Faults

Kural - 440
fhjy fhjš m¿ahik cŒ¡»‰Ã‹
VÂy VÂyh® üš
If, to your foes unknown, you cherish what you love,
Counsels of men who wish you harm will harmless prove.
If (a king) enjoys, privately the things which he desires, the designs of his enemies
will be useless
“Kaathala kaathal ariyaamai uikkirpin
Aethila aethilaar nool”
All those who have the responsibility of a head of an instituition, have to think in a way
to make sure that each and every one of their thougthts are not exposed to anyone else. If
one acts in such a way then the evil designs of others will not succeed.
Those who play a role of a head must live their life very carefully. For example, if the
head has the habit of consuming alcohol, then it gives the possibility for others to use that
habit itself, make him drink alcohol and get their work done. If the president has a
weakness for women then they might use a call girl to allure the president and get their
action done the way they want.
Even the common man (In India) , who knows a hint of the epics would readily
remember, in the epic tale of Mahabaratha, the head of the Pandavas, Dharma, had a
weakness for gambling and Saguni who knew about this utilized gambling itself to make
him loose his country, name, fame and everything else. Therefore, anyone who takes the
responsibility of a head should not let anyone know what their wants and wishes are.
Even when they have such activities, it is prudent to have it in a way that it is kept secret.
The strong men cannot be defeated by fighting against their strength, but when they are
touched at the weakest point, it is easier to defeat even the strongest of men. This is why
‘Valluvar’ advices the heads to be very careful when they act.
“The strength of a chain depends on the strength of the weakest link.”
151
bgçahiu¤ Jiz¡nfhlš - Seeking the Aid of Great Men

Kural - 450
gšyh® gifbfhsè‰ g¤jL¤j Ôik¤nj
ešyh® bjhl®if élš
Than hate of many foes incurred, works greater woe
Ten-fold, of worthy men the friendship to forego.
It is tenfold more injurious to abandon the friendship of the good, than to incur the
hatred of the many
“Pallaar pagaikolalir patthaduttha theemaithae
Nallaar thodarkai vidal”
It is more harmful to neglect and let go of the affection of the intelligent learned men,
than to suffer from the rivalry of thousands of people.
In a democratic country, it is often possible to see, the ruling party to become the
opposing party and the opposing party to become the ruling party, both in the state and in
the central government.
It is said that “The actions of a strong man can be nullified by two weaker individuals;
this is the strength of democracy. The efforts of an intelligent person can be ruined by
two foolish people; this is the weakness of democracy.” It has been a formality and
etiquette, for the elected prime minister in the centre and the chief minister in the state, to
meet the previous prime minister and the chief minister respectively and gain their
experiences and wishes before they take charge of their respective positions. When the
leaders act in such a way then, the government will get its respect from the common
people and from the intelligent people. On the contrary, due to the arrogance and ego,
some people behave without any respect to people with intelligence and experience, who
have held high office in the past.
In the Epic tale of Mahabharatha, Draupadi says, “Duryodhana’s trouble is unbearable,
he is causing shame to your sister also, why don’t you finish his story with your powers?”
The ever smiling Lord Krishna replied, “When his story is finished, not even a single
person should feel sorry for him, everyone must be happy for his end. So, please be
patient until then.” The arrogant and disrespectful nature of people will end like the story
of Duryodhana.
152
bjçªJ braštif - Acting after due Consideration

Kural - 466
brŒj¡f mšy bra¡bfLŠ brŒj¡f
brŒahik ahD§ bfL«
'Tis ruin if man do an unbefitting thing;
Fit things to leave undone will equal ruin bring.
He will perish who does not what is not fit to do; and he also will perish who does
not do what it is fit to do.
“Seithakka alla seyakkedun seithakka
Seiyaamai yaanun kedum”
Actions which are deemed evil will cause a huge trouble. On the other hand, not doing
actions which are deemed warranted will also cause huge trouble.
When we start looking for a bride groom for a girl, we start looking for one, who does not
have the habits of, smoking, alcohol, women, and gambling. These activities are deemed
evil by the society. This is well known to everyone, who knows about Indian culture. If
the man has such habits, then we would not accept such a groom. When this is the case
for a normal man, the government itself, recognizing and operating wine shops, operating
gambling houses, accepting gambling in the form of horse races and lottery, allowing
legal brothels in cities like, Bombay, Calcutta, etc. is deemed to cause huge trouble to the
country. Doesn’t the government know that these are shameful acts which would
deteriorate the country? When the government itself behaves in such a fashion, how can
we expect the citizens of the country to become rectified? Thus, the country is spoilt
because of evil actions like these. The country will also get spoilt if some futuristic plans,
which are required for the betterment of the country, are not implemented. It is a simple
fact that our country has been divided into various, religions, castes, communities and
language. The country also saw many Samathuvapurams created, which allows people
fom all the community, religion, caste and language to live together. When many more of
such plans are implemented, the differences between people will get eradicated,
marriages between such communities and different populations can occur, and an
undivided brotherly environment will arise, over the period of time. Great intelligent
individuals will arise in such places. When plans like these are not implemented, it also
leads to huge trouble to the country. This is the thought of ‘Valluvar’ even in those days.
153
tèa¿jš
tèa¿jš - The Knowledge of Power
Kural - 478
Mfh wsé£o jhæD§ nfošiy
nghfh wfyh¡ fil
Incomings may be scant; but yet, no failure there,
If in expenditure you rightly learn to spare.
Even though the income (of a king) be small, it will not cause his (ruin), if his
outgoings be not larger than his income
“Aagaa ralavitti thaayinun kaedillai
Poagaa ragalaa kadai”
Even when the income is lower it will not create any trouble to us, if the expenses are
prevented from exceeding our requirements.
Everyone in this world seems to be earning revenue below their requirements. There are
also individuals who earn well below their needs. This can be managed if we reduce
some of our requirements until the others are fulfilled. Sometimes people, who have
acquired education which would give them a salary of five digits, would earn only in four
digits in the early stages. In such a situation, they must be able to cope up with their
requirements. They say that, “Something is better than nothing.” Only when we step on
to the first step can we think about the hundredth step. How is it possible to reach the top
even without keeping a step forward? That is what is said in the song by ‘Ouvaiyaar’.
“Aana muthalil athigam selavaanaal maanamazhinthu

Mathi kettu poana thisai…..”
- ‘Ouvaiyaar’
‘In the beginning, if the expenses are high, then the reputation will be lost, the mind will
get spoilt, and go in the direction…..’
Let’s listen to how, a person who performs ‘Thavam’ and travel in the path of ‘Aram’
does his expenditure (of the body), in the song by ‘Vallalaar’.
“Kaaduvetti nilanthirutthi kaateruvum poattu

Karumbaivittu kaduviraitthu kaligindra ulageer
Kooduvittupoana pin nethupurivee rengae
Kudiyirupee raiyoaneer kuritthariyee ringae
Paadupatteer payanariyeer paazhkkiraitthu kazhittheer
Pattathellaam poathumithu paramarvaru tharunam
Eedukatti varuveerael inbamiga peruveer
Envagai yurai thaenalanaa nunmaiyuraith thananae”
‘Oh people, you cut down the forest, till the soil, use the wild manure, sow the seeds for
mustard and sugarcane. What and where will you do after you leave the shell (of the
body)? How can you know? You worked hard to get nothing out of it. Enough of all that
you lost. If you try to save all that is left from now, then you can still get the bliss in life.’
Vallalaar asks everyone to forget the past and consider the day as a fresh one. He asks us
to forget all that we lost in the past and start thinking on what we can achieve by saving
154
all that is left from now. He asks us to enjoy the bliss by saving what is left in us from
now.
155
bjçªJ bjëjš - Selection and Confidence

Kural - 506
m‰whiu¤ njWjš X«òf k‰wt®
g‰¿y® ehzh® gê
Beware of trusting men who have no kith of kin;
No bonds restrain such men, no shame deters from sin.
Let (a king) avoid choosing men who have no relations; such men have no
attachment, and therefore have no fear of crime
“Atraarai thaeruthal oambuga matravar
Patrilar naanaar pazhi”
One should not entrust responsibilities to someone who does not have moral values and
family values. These men do not care about other people or the world. They are not afraid
of being defamed or sinned and are shameless.
When the British ruled our country, they had an unwritten law. They wanted all their
employees, whether it is a government worker, or an accountant or a village officer, to be
married. Even when ones spouse passes away, they were supposed to get married again to
someone else. They had an opinion that when a man is with his family, then he would act
according to moral and family values in the work as well. The attention of the employees
will not get distracted in unnecessary activities also.
In Japan, the car drivers must have their family’s and their children’s photo in front of
them in their car. When one tries to drive fast and then sees their family photo, then the
speed will decrease and the sense of caution will increase. Isn’t it?
The reason why we mention this at this point of time is that, if we entrust a responsibility
to someone without analyzing their attachment to family, language, community and
country, then the person might act according to their will without any moral value. These
men will start to think that the people do not have anyone to save them and start to act
like a dictator. These men are capable of causing trouble to their position and also to the
country. When such people, take up high responsibilities, then their ego starts to rise.
When ego starts to rise, what will happen?
“Pride goeth forth on horseback grand and gay,

But cometh back on foot, and begs its way.”
- Henry Wadsworth Longfellow, The Bell of Atri
156
bjçªJ éidahlš - Selection and Employment

Kural - 517
Ïjid Ïjdhš Ït‹Ko¡F« v‹whŒª
jjid mt‹f© élš
'This man, this work shall thus work out,' let thoughtful king command;
Then leave the matter wholly in his servant's hand.
After having considered, "this man can accomplish this, by these means", let (the
king) leave with him the discharge of that duty
“Ithanai ithanaal ivanmudikkum endraain
Thathanai avankan vidal”
One must entrust a responsibility to someone after carefully evaluating the capacity of the
person to accomplish it.
There are set rules for being selected into the army and into the police force. The
candidates who qualify must have certain height, weight, chest measurements, must not
possess corn in the foot, decay in the teeth, etc. Only those who possess these qualities
are allowed to join the force. When people search for a groom for their daughters, they
would like to know if the groom does not have the habits of alcohol, lust, and gambling.
Similarly, those who have to rule the country must be patriotic to their language,
community and their country and must act towards the welfare of the country.
Valluvar adds further to these qualities,
“Solalvallan soarvilan anjaan avanai

Igalvellal yaarkum arithu”
‘The leaders must be talented in oratory skills, must be highly energetic like a bee, must
be highly talented and possess a tender heart. Above all he must possess the quality of
assessing the pulse of his subjects.”
He further says that,
“Kadithoachi mella eriga nedithaakkam

Neengaamai vaendu bavar”
“The action of the arm must be very swift but the impact must be a little softer. This is
the quality which will make him last in his position for a long time.”
When the person possesses all these qualities then he or she will be apt to take up the
position. This is the voice of Valluvar in this regard.
157
br§nfh‹ik - The Right Sceptre

Kural - 549
Foòw§ fh¤njh«Ã¡ F‰w§ fojš
tLt‹W ntªj‹ bjhêš
Abroad to guard, at home to punish, brings
No just reproach; 'tis work assigned to kings.
In guarding his subjects (against injury from others), and in preserving them
himself; to punish crime is not a fault in a king, but a duty
“Kudipuran kaatthoambi kutran kadithal
Vaduvanru vaenthan thozhil”
The duty of a government is to ensure the safety of its subjects, to support them and to
punish anyone who does crime regardless of the shame, difficulty, or misery which
follows the act of meting out punishment.
“Vaanoakki vaazhum ulagellam mannavan

Koanokki vaazhum kudi”
- Also from ‘Thirukkural’
‘The living creatures in this world require rain for their living. Similarly, the well being
of the citizens of a nation depends on the government which rules it.’
What will be the situation if there is a government which is inconsiderate? The ruler of
the nation must be completely impartial for the creation of a developed nation. Only
when the government rises with fury when faced with crime, will there be an eradication
of crime. If the ruler becomes partial towards his community, city or his society, then
what will be the situation of the country?
The eradication of crime in country is possible only when the king has assistance of
people who scorn such actions.
Valluvar further says,
“Thammir periyar thamaraa ozhuguthal

Vanmaiyu llelaan thalai”
‘The presence of intelligent men with high honor is essential for the ruler. Their
association with the king will strengthen and give flair to the government.”
The government which does not have the input from such intelligent men will become
erratic and may forget to understand the needs of the people. The eradication of
unnecessary elements in the government is of great importance for the proper functioning
of the government.
158
Kural - 550
bfhiyæ‰ bfhoahiu ntªbjhW¤jš ig§Tœ
fisf£ ljbdhL ne®
By punishment of death the cruel to restrain,
Is as when farmer frees from weeds the tender grain.
For a king to punish criminals with death, is like pulling up the weeds in the green
corn
“Kolaiyir kodiyaarai vaenthorutthal paingoozh
Kalaikat tathanodu naer”
The punishment given to those who murder or do actions equivalent to it is like the
removal of weeds among the crops for the welfare of the crops.
We treat the soil well by ploughing and tilling, before we do the planting of the farm
land. The crops also start to grow well in the land. We only plant the good crops but the
weeds also start growing along with the crops. When such weeds are not removed then
the growth of the crops will decrease and the nutrients that we provide for the crops will
get wasted. If we have to benefit out of the harvest then the weeds have to be definitely
derooted. Some crops even require deweeding upto three times.
The actions of a good government are similar to the removal of the weeds. The
government must remove the agents which cause destruction and diminishing of the
welfare of the country. This simple truth is explained with such obvious and ordinary
examples.
“Kadum sinatha kolkalirum

Kadhzh pariya kalimavum
Nedum kodiya nimirntherum
Nenjudiya pugalmaravarum ena
Nangudan mandathu aaiyinum – maanda
Araneri muthatre arasin kottram”
- Maruthan ilanaaganaar
‘The angry elephant, the courageous lions, gigantic chariots and the courageous warriors
are not enough to hold the kingdom without fall. The presence of an Ascetic who knows
the principles of ‘Aram’ is the most important thing to run a government successfully.’
His will be the counsel which is all encompassing. His will be the counsel which in the
best interest of all involved.
The song of the Tamil poet also shows that the citizens of the country will like a
government which acts without bending for any reason.
159
bfhL§nfh‹ik
bfhL§nfh‹ik - The Cruel Sceptre
Kural - 555
mšy‰g£ lh‰wh jGjf© Ùu‹nw
bršt¤ij¤ njŒ¡F« gil
His people's tears of sorrow past endurance, are not they
Sharp instruments to wear the monarch's wealth away?
Will not the tears, shed by a people who cannot endure the oppression which they
suffer (from their king), become a saw to waste away his wealth ?
“Allarpat taatraa thazhuthakan neeranrae
Selvatthai thaeikkum padai”
The tears of the citizens, which come out of unbearable cruelty, will itself form the army
which destroys their government and their pride.
“Manamuru maruginin razhutha kanneer

Muraiyura thevar moovar kaakkinum
Vazhivazhi yeervathoar vaalaagummae”
- Narunthogai, Athiveeraraama pandiyanaar
‘The tears of a person who cries with his heartfelt misery, will act like the sword which
has been cutting down (heads) for ages, even if all the three Gods (Brahma, vishnu and
Shiva) try to protect the person who caused it.’
It is clear that the men, who derive pleasure out of other’s pain, have been scolded
vehemently by the ancient men. Those who like to watch others cry forget the fact that
they also possess tears in their eyes.
“Pirarkinna murpagal seiyyin thamakkinnaa

Pirpagal thaame varum”
‘Please know that the man, who derives pleasure in causing sorrow to others in the
morning, will have to face the sorrow the same evening.’
“For every action, there is an equal and opposite reaction”

- Newton’s Law
The principle of physics is also the same. Please derive happiness in the happiness of
other men. Do not find pleasure in other’s failure. If you cannot change this mentality
then you will not be able to dodge the whiplashes given by Time. This is the meaning of
Valluvar’s words.
160
X‰whlš - Espionage
Kural - 581
x‰W« ciurh‹w üY« Ïitæu©L«
bj‰bw‹f k‹dt‹ f©
These two: the code renowned and spies,
In these let king confide as eyes.
Let a king consider as his eyes these two things, a spy and a book (of laws)
universally esteemed
“Otrum uraisaandra noolum ivayirandum
Thetrenga mannavan kan”
The kind hearted honest spies and the scriptures (which show the path of ‘Aram’) which
are given explanation until the world exists are the two eyes of the country.
The king, who rules the country, cannot visit and watch every part of his country quite
often, to know the true scenario. This truth was known to Valluvar. That is the reason
why, he suggests the kings, who rule the countries, to untilize the skills of the spies. The
ideal character of a spy has not been described like Valluvar by anyone else.
“Otrotri thantha porulaiyum matrumoar

Otrinaal otri kolal”
‘The information given by one spy should be verified by another spy without the
knowledge of the other. Only when such informations from various sources are analysed
can a conclusion be derived.’
The presence of a spy is as important to a country as a text or scripture for which
explanatory books are being written. The scripture must have knowledgeable men writing
explanatory works continuously forever. There must be no end to it. For Tamilnadu (most
southern part of India), Thirukkural is the scripture for which explanatory works have
been written continuously. There is no comparison to Thirukkural. There have been more
than 300 learned men who have written explanatory works for Thirukkural. The
translation and the explanation of Thirukkural by Dr. G.U. Pope made it reknown
worldwide. Nations like America have kept The Holy Bible, The Holy Kuran, and
Thirukkural along with them and honors it.
“Valluvan thannai ulaginukkae thanthu

Vaanpugazh konda thamizhnadu”
- Bharathiyaar
‘Tamilnadu has achieved glory to heights of the sky by giving Thiruvalluvar to this
world.’
Yes. We have given our great Thiruvalluvar to the entire world. Therefore, his fame is
equal to that of the sky. Let us raise the greatness of the text which has stimulated so
many explanatory works.
161
C¡f« cilik - Possession of valor

Kural - 596
cŸSt bjšyh« ca®ÎŸsš k‰wJ
jŸëDª jŸshik Ú®¤J
Whate'er you ponder, let your aim be loftly still,
Fate cannot hinder always, thwart you as it will.
In all that a king thinks of, let him think of his greatness; and if it should be thrust
from him (by fate), it will have the nature of not being thrust from him
“Ulluva thellaam uyarvullal matrathu
Thallinum thallaamai neertthu”
The thoughts of the mind must always be great. One should not stop thinking of such
great thoughts even if the great thoughts do not happen immediately.
It is a custom to begin good activites with the presiding of good people. The good
thoughts of those men will always guide and take the activity towards the right direction.
We can get curd only from milk. We can get buttermilk only from curd. We can get
butter only from buttermilk. We can get ghee only from butter. It is like one good deed
leading to another. Good thoughts must always be in our minds. Sometimes, the actions
we do with good intentions may come across hurdles. One must not let go of their good
thoughts because of such hindrances. The meditation that is done in the mind is also the
same. When the mind is focused and wish for good things to happen, the thoughts tend
get stronger and the good things happen. If it does not happen today, it will happen
tomorrow or the day after. We have meditated so many times asking for rain and make
the world florish. It has always given good results. Even if it does not happen
immediately, it definitely rains at the right time. Just because it does not rain
immediately, we do not stop asking for rain.
Let’s Think Good

Speak Good
Do Good
And Good will happen
162
MŸéid cilik - Freedom from Sloth

Kural - 619
bjŒt¤jh‹ Mfh bjåD« Ka‰Áj‹
bkŒtU¤j¡ Tè jU«
Though fate-divine should make your labour vain;
Effort its labour's sure reward will gain.
Although it be said that, through fate, it cannot be attained, yet labour, with bodily
exertion, will yield its reward
“Theivathaan aagaa theninum muyarchithan
Meivaruttha kooli tharum”
Something which has not been accomplished with the help of sincere prayer, praising the
omnipotent God, can also be accomplished, proportional to the amount of effort, when
someone puts a perseverant continuous effort without sloth.
Mohammed Gajini has always been shown to be the example of a person with
perseverant effort in his youth. He tried to loot the main shrine of the Somnath temple
sixteen times and failed everytime. He finally succeeded the seventeenth time. Even
Gajini, would have prayed to his god everytime he tried to loot. The prayer to the god did
not accomplish his desire. The perseverant effort without sloth helped him to reach his
goal. They say,
“Moochu vidubavargalellaam manitharallar

Muyarchi yudaiyoarae manithargal”
‘Those who breathe are not humans; those who put the effort are the ones who are called
humans’
When we put in the efforts, there is nothing that cannot be accomplished. How much
efforts were put in setting the human foot on the moon? How much was lost? The
perseverant efforts of America finally helped Armstrong set foot on the moon. How many
people tried to derogate America when it proposed the idea? They stood ahead of
everyone in the end. The actions which were not accomplished by calling god several
times have been accomplished with perseverant hardwork.
“Naam vizhitthu kondirukkum poathu uzhaitthu kondirunthaal vetrikkaniyai eppadiyum

parithidalaam”
‘If we work hard when we are awake, we can definitely reach the fruit of success’
“Successful people have specific goals”
163
Kural - 620
CiHÍ« c¥g¡f§ fh©g® ciyé‹¿¤
jhHh JP‰W gt®
Who strive with undismayed, unfaltering mind,
At length shall leave opposing fate behind.
They who labour on, without fear and without fainting will see even fate (put)
behind their back
“Oozhaiyum uppagan kaanbar ulaivindri
Thaazha thunyatru bavar”
They say that the fate or the Praraptha karma, which acts on us, by itself, naturally, is
something which cannot be overcome. Those who put in perseverant hardwork without
sloth and create the path to change it can only be victorious over it.
“Thaedi soaru nithanthindru

Pala chinnan chiru kathaigal paesi
Manam vaaditthunbam migauzhandru
Pirarvaada pala seyalgal seithu
Naraikoodi kizhapparuva meithi
Kodunkootru kiraiyena pinmaayum
Palavaedikkai manitharai poalae
Naan veezhvaenendru ninaitthaayoe”
- ‘Bharathiyaar’
‘There are many other humans who, search for food and consume it everyday, speak
many tiny stories, have a sorrowful mind, do activities which cause sorrow to others,
become senile and fall prey to the lord of death. Did you think that I will fall like them?’
There was a thought which was formed in the depths of his mind, which made him feel
that he would not live like all other ordinary men. He wanted to achieve something in his
life. If one possesses the strong mind which says that anything can be achieved, then
everything is achievable.
“Impossible must be removed from the dictionary”

- Napoleon
Those who possess a strong heart can only achieve something that is impossible to others.
The pride of reaching the top of Mount Everest for the first time is that of Tenzing. There
were so many men who tried and lost their lives before he accomplished it. There were so
many people who said that the moon was something which decorated the head of Lord
Shiva and therefore one cannot place his foot on the moon’s soil. There were so many
men who lost their lives before Armstrong accomplished it. Unshakeable confidence and
perseverant hardwork were the tools which helped them reach their success.
“Muzhu mana singangal evarendraalum mudivil nara naravendru aeriduvar”
‘Whole hearted lions, whoever it may be, will be able to accomplish the task in the end.’
164
The thought that we are born to achieve must always be there in mind. If that thought is
formed in the mind then everything is possible.
165
ÏL¡f© mêahik
mêahik - Hopefulness in Trouble
Kural - 621
ÏL¡f© tU§fhš eFf mjid
mL¤ö®t j~bjh¥g Âš
Smile, with patient, hopeful heart, in troublous hour;
Meet and so vanquish grief; nothing hath equal power.
If troubles come, laugh; there is nothing like that, to press upon and drive away
sorrow
“Idukkan varunkaal naguga athanai
Adutthoorva thakthoppa thil”
The mind is the one which faces and overcomes the hurdles in life, stays strong, and
executes with cheerfulness in the event of sorrow.
Who will be able to remain cheerful in the event of sorrow? This is the common question.
Those who are fixed with specific goals in their mind do not get worried in the event of
sorrow. Those who live their life without specific goals suffer due to sorrow like the boat
without a paddle in the tidal sea. Let’s take up the thoughts of Valluvar itself for
reference.
“Idumbaikku idumbai paduppar idumbai

Kidappai padaaa thavar”
‘Those who are not hindered by the difficulties and troubles which surround them, will be
able to plunge the difficulties in difficulty and win over them.’
He says that, the learned men, who think about the way to overcome the hurdles and
troubles, which come like the floods in a wild river, and act accordingly, will be able to
see the troubles disintegrate in front of them.
The happiness and sorrow in life alternate like the day after night. Is it possible to remove
all the thorns that are spread out along the entire path? It is not possible, isn’t it? Instead
if we wear footwear which would prevent the thorns come on to our feet, then the path
will be easy to travel. Is it possible to have shade in the entire length of the path? An
umbrella will solve the problem easily. Like these cases, whenever we are confronted
with difficulty, it is prudent to consider them as a natural way of life and continue our
travel.
166
mik¢R - The Office of Minister of state

Kural - 639
gGbj©Q« kªÂçæ‰ g¡f¤JŸ bj›nth®
vGgJ nfho cW«
A minister who by king's side plots evil things
Worse woes than countless foemen brings.
Far better are seventy crores of enemies (for a king) than a minister at his side who
intends (his) ruin
“Pazhuthennum manthiriyir pakkathul thevvoar
Ezhubathu koadi urum”
It is better to even have seventy crores (seven hundred million) of enemies around instead
of having one minister who acts with devious intentions.
They say that,
“Manthirikkazhagu varum porull uraitthal”
‘The beauty of a minister lies in realizing the forthcoming troubles’

On the other hand, if the minister fails to realize the approaching troubles, then that might
itself cause a huge depression. Valluvar speaks about the ministers who stays with us and
tries to undermine. The ministers who listen to the words of the enemy but acts like an
honest person in front of us are only reffered to as ‘Pazhuthennum manthiri’ by Valluvar.
The ministers who are supposed to be supportive sometimes become the unseen foe who
destroys the government and the kingdom. ‘Ettappan’ (the person who betrayed the king
Kattabomman in the freedom struggle against the British) is considered as a classical
example of such a person who betrayed the king. The enemy can be seen by our eyes and
hence can be killed, whereas the traitor cannot be seen by our eyes, they stay right next to
us acting like the most honest person. They carry venom in their heart.
The Englishmen say that the enemies mix venom in milk whereas the traitor mixes the
venom in medicine. Since the enemy is visible to our eyes, we can prevent drinking the
milk. On the other hand, the traitor is not seen by our eyes and hence will not be
suspected to mix venom in medicine. When the medicine which cures illness is mixed
with venom then it cannot be detected. We must be able to realize even that with the help
of the actions of a whistleblower.
Ministers who think against us will always be around us. They are equivalent to having
seven hundred million enemies. We must be aware of this and act safely.
167
brhšt‹ik - Power in Speech

Kural - 645
brhšYf brhšiy¥ Ã¿njh®brhš m¢brhšiy
btšYŠbrhš Ï‹ik m¿ªJ
Speak out your speech, when once 'tis past dispute
That none can utter speech that shall your speech refute.
Deliver your speech, after assuring yourself that no counter speech can defeat your
own
“Solluga sollai pirithorsol achchollai
Vellunsol inmai arinthu”
We must know, feel and ensure that the words that we utter cannot be replaced, by a
better word, before we speak. The power of an eloquent speech cannot be achieved by
any other mode of communication.
Not many people know that the position to embrace success and to embrace failure is
reached only by the power of speech. Therefore, we must ensure that there are no
deficiencies in any word we speak. The words that come from us must make others
become more attentive, make them think and must be very pleasing to others. There were
many occasions where men, who possessed the eloquence in words of speech and
writing, brought about an enormous revolution in times of great depression. Men of this
cadre are still present and will also be seen in the future.
“Virainthu thozhilkaetkum gnaalam niranthinathu

Solluthal vallaar perin”
- Kural
‘The path shown by men who are capable of speaking the thoughts in a categorized and
orderly fashion will be taken up and followed by the men in this world.’
Millions of youngsters will follow only behind the footsteps of men who possess
excellent oratory skills. History will give numerous examples for this.
Annadurai (Late Former Chief Minister of Tamilnadu) was given 20 minutes to deliver
his speech in the Congress. After 20 minutes of his speech, Jawaharlal Nehru, the prime
minister then, was impressed and asked him continue with his speech. He then spoke for
another 30 minutes and made the entire audience sway to his speech like bees which were
intoxicated.
168
éid¤ öŒik - Purity in Action

Kural - 655
v‰bw‹ ¿u§Ft brŒa‰f brŒthndš
k‰w‹d brŒahik e‹W
Do nought that soul repenting must deplore,
If thou hast sinned, 'tis well if thou dost sin no more.
Let a minister never do acts of which he would have to grieve saying, "what is this I
have done"; (but) should he do (them), it were good that he grieved not
“Etren riranguva seiyyarka seivaanael
Matranna seiyaamai nanru”
One should not do an act which would make him feel, “what a huge mistake I have
done”. If one does such a mistake due to the circumstances, then it is best to get over it
and focus on preventing such a mistake in the future.
The actions which do not produce fame and good effects that everyone wishes should not
be commited at any point of time. Those who wish to attain great heights in life must be
cautious and make sure that their actions do not affect their fame in any manner. Those
who have intelligence and strength will not pursue an act which would defame them even
when faced with trouble. Even such people with strong heart also become disturbed and
loose control in some situations. We often see situations were we think, “Did he do such
things?” The minds of such men still think that the pitfall is only for them to rise again.
They prevent such pitfalls in the future and stay high. They let go of the past and start
afresh with their life to make it streamlined.
This is the thought conveyed by Valluvar a long time ago.
169
éid¤Â£g« - Power in Action

Kural - 666
v©âa v©âah§ bfŒJg v©âah®
Â©âa® Mf¥ bg¿‹
Whate'er men think, ev'n as they think, may men obtain,
If those who think can steadfastness of will retain.
If those who have planned (an undertaking) possess firmness (in executing it) they
will obtain what they have desired even as they have desired it
“Enniya enniyaan keithuba enniyaar
Thinniyar aaga perin”
When people have a firm and strong will to achieve the results, the way they want, then
they will be able to reach their goal.
When one does not have the unyielding heart, even if he possesses everything else in life,
his actions will also lack strength. The men who possess the caliber to succeed try to
prevent hindrances even before they arise, if the hindrances eventually arise, do not
frown and loose heart but act steadfast and overcome them.
“You will think strongly. It will surely be done”

- Swami Vivekananda
Regardless of the number of pitfalls, the efforts must not cease. The efforts are again put
to pluck the fruit of success. That is the character of a successful person.
“Try, Try, and Try again. You will reach the goal.”
Those who are strong and firm with their will can only be successful. Let’s see one
example. The American president, Kennedy, once visited his high school during his
tenure. At that time, the student leader, Bill Clinton invited him and greeted him with a
handshake. The photos of the kid shaking hand with the president were published in the
newspapers. People, who saw this, asked Clinton what he felt at that moment. Clinton
replied that he had a strong intent to enter the White House and become the President of
the nation like Kennedy. Several years later Clinton acheived what he had told and
became the President of the United States. The rest is history.
“Muyarchi thiruvinai aakum”
‘Efforts Never Fail’

These golden words were also those of Thiruvalluvar.
170
F¿¥g¿jš - The Knowledge of Indications

Kural - 702
Ia¥ glhm jf¤j Jz®thid¤
bjŒt¤njh blh¥g¡ bfhsš
Undoubting, who the minds of men can scan,
As deity regard that gifted man.
He is to be esteemed a god who is able to ascertain without a doubt what is within
(one's mind).
“Iyap padaa athagattha thunarvaanai
Theivatthoe doppa kolal”
If the quality of knowing what is hidden inside a person’s mind without doubt is entailed
only to God, then the person who possesses such a capacity is comparable to God
himself.
The person, who has the capacity to know the thought process running inside the mind of
others even when they are not speaking, while looking at them, is like the jewel which
decorates the entire world. The person with such capacity should be given important
positions and kept as an associate during all actions.
The face of people shows the inner feeling of the person in most instances. If we cannot
perceive the changes in the other persons face, then what is the purpose of having the
eyes? The face of an individual acts like the mirror which reflects the appearance and
shows the inner feelings. There is no better sense organ than the eye itself. The eye must
be trained to perceive and to make us understand the feelings of other individuals from
their facial expressions, without any doubts. This is the secret behind success. This
practice will help us to convince others to follow our ideas and instructions. We must not
be troubled by the person standing in front of us. Be it a person of higher class, a leader,
or a voluptuous lady. We must be face to face, have our unwinking eyes set on the person
opposite to us, put forward our opinions or thoughts and win over them. If one can
develop this talent then he is comparable to the God himself.
171
Kural - 710
E©âa« v‹gh® ms¡F§nfhš fhQ§fh‰
f©zšy Âšiy Ãw
The men of keen discerning soul no other test apply
(When you their secret ask) than man's revealing eye.
The measuring-rod of those (ministers) who say "we are acute" will on inquiry be
found to be their (own) eyes and nothing else.
“Nunniyam enbaar alakkungoal kaanungaar
Kannalla thillai pira”
Those who have the intricate talent to recognize the feelings of other people from their
face utilize the eyes as their measuring tool. There is nothing more than the eyes
themselves.
“Pagaiyum kaenmaiyum kannuraikkum kannin

Vagaimai unarvaar perin”
- Kural
‘The men, who know, understand, and recognize the varities of expressions of the eyes,
can tell the affability or enmity inside others by looking into the eyes.’
This is also the words of Valluvar about the eyes.
The best of the officers utilize this technique to select men who are honest and straight
forward. This technique makes them have their best selection of men very easily. The
adage in villages is,
“Kan alakkaathathai kai alanthidumoe”
‘Can the hands measure anything that cannot be measured by the eyes?’
The eyes are the only organs capable of measuring the stage, the appearance, the color,
the character, and even the taste with its nuances. The eyes alone have the capacity to
perceive all the five senses. This can be learned, understood and practiced from men who
are capable of doing it. The eyes are the reason for us to get caught in the net of births.
The eyes are also the organs which help us rid of the affection and attachments in life and
lead us to higher levels.
“Andangal aezhu agandamum aaviyum

Konda saraasara mutrun gunangalum
Pandai maraiyum padaipalippu aathiyum naan
Kanda sivanum en kannanri vaerillai”
- Thirumanthiram (year 1870)
‘The qualities of the seven continents, the sky, and the spirit, the holy scriptures and the
Lord Shiva I have seen are all nothing but my eyes.’
It is well known that the eyes are very important for achieving success in domestic life.
The eyes are also the important organs required for those who travel the path of Aram to
attain success in their path. This can be understood and agreed upon by those who have
had experience.
172
ehL - The Land

Kural - 739
ehbl‹g ehlh ts¤jd ehlšy
ehl tsªjU ehL
That is a land that yields increase unsought,
That is no land whose gifts with toil are bought.
The learned say that those are kingdoms whose wealth is not laboured for, and those
not, whose wealth is only obtained through labour
“Naadenba naadaa valatthana naadalla
Naada valantharu naadu”
The nation, which does not look forward to the resources of other nations and which is
capable of using its own natural resources for its requirements, is the true great nation.
The nation which depended on others for their basic requirements have developed various
plans and projects for its development, have become developed, have become self
sustaining with its resources and also have come to a situation where it provides
resources for other nations. The glad news of the nation’s development is well known
through the various media like newspapers, television, radios etc. We can be proud of
such improvements in our country. We come to know the situation of some nations which
have to depend on others even for drinking water.
The definition of a flourishing country according to Valluvar is one which is self
sustaining in every manner possible. Other nations must depend on us for their
requirements. Our country now exports various products to other nations. Products like
clothing, cellular phones, telephones, various software products, and many more are
developed by our nation for export to various other countries. It gives immense pleasure
and pride to us to see our country become self sustaining for all basic necessities and
serve other nations as well.
173
e£ò - Friendship
Kural - 784
eFj‰ bghU£l‹W e£lš äFÂ¡f©
nk‰br‹ ¿o¤j‰ bghU£L
Nor for laughter only friendship all the pleasant day,
But for strokes of sharp reproving, when from right you stray.
Friendship is to be practised not for the purpose of laughing but for that of being
beforehand in giving one another sharp rebukes in case of transgression
“Naguthar poruttanru nattal miguthikkan
Maersen riditthar poruttu”
Friendship is not just for spending our time laughing together. It is for detecting the
mistakes the friends are about to commit, to reprimand them, and to rectify them.
The people of higher lifestyle always have a group of men around them, who constantly
praise them. The bunch of men who constantly hail will only be present as long as the
wealth is present. We listen to and come across such people in various places. It is very
common to see group of friends in this world. A true friend is like the nose rope of a
bullock who controls and holds back the friend when he is about to commit mistakes.
Such friends who chide and amend are very rare to find in this world. When one does a
mistake the friend who constantly hails makes us commit worse actions and cause the
loss of wealth, fame and everything else. Therefore, it is very important to select the
friends we have. The English proverb that I learnt during my school days is still fresh in
my mind.
“Tell me your friend, I will tell your character”
This holds good for politics, where ministers who constantly praise the king and fail to
detect and condone the wrong plans, leading to disaster, are prevalent.
174
e£ghuhŒjš - Investigation in forming Friendships

Kural - 796
nf£oD« c©nlh® cWÂ »isPiu
Ú£o ms¥gnjh® nfhš
Ruin itself one blessing lends:
'Tis staff that measures out one's friends.
Even in ruin there is some good; (for) it is a rod by which one may measure fully
(the affection of one's) relations
“Kaettinum undoar uruthi kilaingarai
Neetti alappathoar koal”
There is some good even when there is damage due to our friendship. The damage acts as
a measuring tool to weigh the true friendship. The king who has a life in which he has to
face troubles and difficulties in everyday life must be aware of the traitors who expose
him to others. The ones, who gave a solemn oath to stay alongside, protect and put their
lives on line, might also try to stay alongside and undermine the king. When the king
realizes, that the brotherly men, who have become a part of his body, flesh and life, turn
against him, he must act very cautiously. There are such people who betray others and
even friends in life. Their actions will itself help us to weigh and give us a clear picture
about them. This is also good in a way. We will be careful in finding our friends. Isn’t it?
When we study in schools and colleges, we first learn the lessons and are then faced with
exams in the end. Whereas, in the school of life, the exams are given first and the lessons
have to be understood after it. We cannot keep learning the same thing again and again.
We must start learning more and more new lessons and make ourselves more
knowledgeable in life.
175
Ô e£ò - Evil Friendship

Kural - 819
fdéD« Ï‹dhJ k‹ndh éidntW
brhšntW g£lh® bjhl®ò
E'en in a dream the intercourse is bitterness
With men whose deeds are other than their words profess.
The friendship of those whose actions do not agree with their words will distress
(one) even in (one's) dreams
“Kanavinum innaathu mannoe vinaivaeru
Solvaeru pattaar thodarbu”
The association and friendship of people, who keep something in mind and speak
something else outside, will cause grief even in our dreams.
The friendship of those, who stay alongside as long as there is benefit and who hide and
run away when there is no benefit, is of what use? What will be the consequence if we do
not have such a relationship? It is of no use.
“Uruvathu seerthookkam natpum peruvathu

Kolvaarum kalvarum naer”
- Kural
‘Those who develop friendship for their benefit, the women who sell themselves for
money and the thief who loots others are all the same in character.’
The friendships, with men who do not allow the execution of plans that are for future
benefit, which is of low grade, must be discontinued slowly even without them realizing
it. There will always be people who stay close to us and prevent us from executing
excellent plans.
Lord Jesus had only twelve disciples in total. The great saint, who is hailed by the entire
world, was exposed for a meager amount of 30 silver coins. The truth makes us feel
distressed even when we read it. What must have been the situation of the saint himself?
He would not have forgotten that traitor even in his dreams.
The knowledgeable men say, “I don’t like talking one thing and having another thing in
my mind”.
That is what Valluvar asks us to realize.
176
Tlh e£ò - Unreal Friendship

Kural - 828
bjhGjif ÍŸS« gilbahL§F« x‹dh®
mGjf© ÙU« mid¤J
In hands that worship weapon ten hidden lies;
Such are the tears that fall from foeman's eyes.
A weapon may be hid in the very hands with which (one's) foes adore (him) (and)
the tears they shed are of the same nature
“Thozhukai yullam padaiyodingum onaar
Azhuthakan neerum anaitthu”
The tears of the traitor hide their inner intentions like how they hide their weapon in their
hands even when they greet and salute. The people in villages caution us to be careful of
such traitors. They categorize such traitors as,
“Azhukallan, Thozhukallan, Aachaarakallan”
‘Azhukallan’ (azhu – cry; kallan – thief) – meaning the person (friend) who cries with his
crocodile tears and achieves his goals.
‘Thozhukallan’ (thozhu – greet or salute) – meaning the person who greets, salutes and
acts like the most obedient men.
‘Aachaarakallan’ – meaning the person who praises and acts, to achieve his goals.
It is very common to see such men in normal world. Regardless of the amount of caution
we have, they tend to pursue their tricks in this world. These men have to be identified
only with their actions.
“Thozhukai yullam padaiyodingum”
‘They hide their weapon in their hands even when they greet and salute’
We need not be awed when we read this. Such a thing also has happened in our country.
In 1948, the father of the nation, Gandhi is greeted by a Godse. Gandhi also greets him by
holding the hands together. Gandhi did not realize that Godse had hidden a revolver in his
hand when he greeted him. The brutal murderer opens fire on Gandhi three times. It was
a huge loss to the nation and we still remember it. How many years have passed since the
gory incident happened?
“Koodaa natpu kaedaai mudiyum”
‘Unreal friendship will end up in disaster’

The history will reveal a long line of stories which illustrate the disasters caused by
untrue friendship.
177
òšy¿th©ik - Ignorance
Kural - 842
m¿éyh‹ beŠRtª Ôjš Ã¿ÂahJ«
Ïšiy bgWth‹ jt«
The gift of foolish man, with willing heart bestowed, is nought,
But blessing by receiver's penance bought.
(The cause of) a fool cheerfully giving (something) is nothing else but the receiver's
merit (in a former birth)
“Arivilaan nenjuvan theethal pirithiyaathum
Illai peruvaan thavam”
The reason for an ignorant fool to donate something willingly is nothing but the merit of
the receiver, accrued due to the power of ‘Thavam’. There is no other reason for such an
act.
“Arivilaar thaamthammai peezhikkum peezhai

Seruvaarkkum seithal arithu”
- Kural
‘The Ignorant, bring upon them, troubles which cannot be given by even an enemy.’
“Venmai enappaduva thiyathenin onmai

Udaiyamyaam enram serukku”
‘Ignorance can be defined as the quality of an individual by which he confers himself to

be a learned scholar, due to arrogance.’
People who consider themselves as learned scholars are always present in this world.
They do not possess knowledge of their own and do not listen to other’s advice also.
“Aevavun seikalaan thaanthaeraan avvuyir

Poaom alavumoar noai”
- Kural
‘The people suffering from disease throughout their life are those who do not listen to
other’s words and also do not possess knowledge of their own.’
Sometimes such ignorant people also do overwhelming contributions for a good cause.
Such acts can only be considered as the result of the merit, conferred by the act of
‘Thavam’, of the receiver. These ignorant men, who do not spend a single penny for
anyone other than themselves, sometimes do extraordinary contributions which make
everyone become stunned. Such incidents can be felt and understood only when
experienced first hand.
178
c£gif - Enmity within

Kural - 890
cl«gh oyhjt® thœ¡if Fl§fUŸ
gh«ngh LlDiwª j‰W
Domestic life with those who don't agree,
Is dwelling in a shed with snake for company.
Living with those who do not agree (with one) is like dwelling with a cobra (in the
same) hut
“Udambaa dilaathavar vaazhkai kudangarul
Paamboe dudanurain thatru”
Living with people who do not synch mentally is like living in a tiny hut with a
poisonous snake. Every second of life will be filled with fear.
“Vaalpoal pagaivarai anjarka anjuga

Kaelpoal pagaivar thodarbu”
‘One must be more cautious with people who live along with us and try to cause ruin than
the enemy who is visible to the eyes.’
There are people who commit suicide due to the dire situations caused by enmity from
within closer circles. The enimity cannot be even noticed by others. Only those who live
within the circle can realize it. Therefore, it is extremely important to be very cautious in
such situations.
“Seppin punarchipoal koodinum koodaathae

Utpagai utra kudi”
‘Like the bronze toys that give an illusion of being one piece but can be divided into two,
which kids play, the men with enmity within though living together do not really synch in
mind.’
Valluvar has expressed this bitter truth blatantly. We see many couples who live together
but are totally different in their way of life. Inspite of the innumerable attempts made by
elders to compromise the two individuals, they invariably live with each other like living
with a snake. Gandhi who preached ‘Ahimsa’, (Non violence) also says the same in this
regard.
“Missing husband is many times better than a torturing dangerous husband”
179
bgçahiu¥ ÃiHahik - Not Offending the Great

Kural - 896
vçah‰ Rl¥goD« cŒÎ©lh« cŒah®
bgçah®¥ ÃiH¤bjhGF th®
Though in the conflagration caught, he may escape from thence:
He 'scapes not who in life to great ones gives offence.
Though burnt by a fire (from a forest), one may perhaps live; (but) never will he live
who has shown disrespect to the great (devotees)
“Eriyaar sudappadinum uivundaam uiyaar
Periyaar pizhaithozhugu vaar”
Men, who are trapped with fire all around them, can also escape from death with minor
injuries but those who do wrong against the great elderly men, who are highly
knowledgeable, cannot escape in their life.
“Periyaarai paenaa thozhukir periyaaraar

Paeraa idumbai tharum”
‘If one behaves with disrespect to the elderly who are filled with knowledge, then he or
she might have to face irrevocable damges in their life.”
There will always be people in this world who do not respect the elderly. The situation
they have to face is further explained by Valluvar.
“Kedalvaendin kaelaathuseya adal vaendin

Aatrupavar kan izhukku”
‘If one wishes to destroy oneself, then he can chide and ridicule the elderly, who are
capable of defeating and destroying unnecessary elements at the moment they want.’
The condition of the person, who does not praise the elderly knowledgeable men, is
further elaborated.
“Kootratthai kaiyaal vilithatraal aatruvaar

Kaatraathaar inna seyal”
‘If the people, who cannot face even the mildest of troubles, try to bombard against the
elderly knowledgeable men, who have faced and endured all trials & tribulations, then it
is equivalent to calling ruin upon themselves.’
Yes, this will happen eventually when one continuously does actions that might disturb
them. Such great men have strong will and try to ignore such acts. They just concentrate,
bring their mind to unison and the unwanted actions cease to exist.
“Nallavar manathai nadunga Vikkaathae”

- Vallalaar
‘Do not cause disturbance to the mind of good men’
180
Notice what Vallalaar says here. When such men who practice ‘Aram’ are disturbed
anything can happen.
181
kUªJ - Medicine
Kural - 942
kUªbjd nt©lhth« ah¡if¡ fUªÂa
j‰wJ ngh‰¿ câ‹.
No need of medicine to heal your body's pain,
If, what you ate before digested well, you eat again.
No medicine is necessary for him who eats after assuring (himself) that what he has
(already) eaten has been digested
“Marunthena vaendaavaam yaakkai karuthiya
Thatrathu poatri unin”
When the nutrients in the food we take in are absorbed into the body and it becomes
devoid of any more nutrients, then one must give some interval of time before the next
meal is taken. If one practices such a habit then there will be no need for any medicine.
Nowadays, there are so many kinds in the practice of medicine. We have Allopathy,
Siddha, Ayurveda, Yunani, Homeopathy, etc. available for the cure of diseases.
All the creatures in this world except humans, including those with one to five senses, are
not affected by many diseases. Human beings are the only organisms who are affected by
innumerable diseases, categorized into those that can be cured and those that cannot be
cured.
“Miginum kuraiyinum noaiseiyyum nooloar

Valimuthalaa enniya moonru”
- Kural
‘The human body consists of the five elements of nature. They are classified into
Vadham (Air), Pitham (fire), and Silaethumam (water). When there is an increase or
decrease in any of these three components then diseases set in.’
Air, water and fire are all inside and outside the body. This body has the tendency to burn
and absorb everything that is sent inside. The fire inside our body has such power. This is
the meaning reffered to by Valluvar in this verse.
We must have the capacity to differentiate the food stuff we consume and prevent
consumption of some and include some in our daily food. They say,
“Pasitthu pusi”
‘Eat when hungry’

We must ensure that the previously consumed food has been completely digested before
the next meal is consumed. We must make it as a principle in life. When we consume
food even before we feel hungry then the diseases start to develop. Therefore there will
not be any need for medicine if people regulate their food habits.
182
khd« - Honour
Kural - 967
x£lh®Ã‹ br‹bwhUt‹ thœjè‹ mªãiyna
bf£lh‹ vd¥gLjš e‹W
Better 'twere said, 'He's perished!' than to gain
The means to live, following in foeman's train.
It is better for a man to be said of him that he died in his usual state than that he
eked out his life by following those who disgraced him
“Ottaarpin sendroruvan vaazhthalin annilyaiyae
Kettaan enappaduthal nanru”
It is better for a person to die with honor and self respect than to live like slave to
someone who does not give any kind of respect. Valluvar emphasizes on a life with self
respect and esteem, in many of his verses. Among them this is another example,
“Pugazhindri putthaenaat tuiyaathaal enmar

Trigazhvaarpin sendru nilai”
- Kural
What is the purpose of doing menial jobs in which we have to work under someone who
does not give respect? Is it going to lead us to heaven?
There are many people, who live a life in which they have to work like a slave, doing all
the menial labour under a leader who does not give respect. Such people must have been
present even in those days. Does a life with hundred years make it complete? The
respectable life of even a few years is also considered complete and honorable, if it was
lost for the sake of a noble cause. It is easy to get an education or job in this world. One
can get these things by smiling, praising and hailing a person who lacks even common
sense, calling the person who cannot even speak sweetly and gently as a excellent
teacher, praising the person who lacks manners as the world renowned scholar, calling a
revengeful person as the epitome of good character, hailing the person who gives lesser
respect to others than a dog as the person with affection and motherly love. Instead of
doing such things, even if one had to let go of his life, fighting against the enemies with
self respect, then he had led his life gloriously.
This is the kind of importance Valluvar gives for living a respectful life.
183
bgUik - Greatness
Kural - 972
Ãw¥bgh¡F« všyh cæ®¡F« Áw¥bgh›th
brŒbjhêš nt‰Wik ah‹
All men that live are one in circumstances of birth;
Diversities of works give each his special worth.
All human beings agree as regards their birth but differ as regards their
characteristics, because of the different qualities of their actions
“Pirappokkum ella uyirkkum sirapovvaa
Seithozhil vaetrumai yaan”
All human beings born in the face of earth are equal when they are born. There is
demarcation among them only in the skills, which they acquire, in performing their
profession. Even 2000 years ago, when there was so much of classifications among
human beings, Valluvar was the only one who boldy emphasized the equality among
human beings.
There are so many different catses and communities even today in our country (India).
Whose plot was it? People of our country who wish for economical equality among them
are not yet ready to proclaim equality in communal and caste system. Valluvar has
written this in his own style a long time ago.
There are so many professions in this world. Medicine, science, technology,
transportation, public welfare, ministry, arts, cinema, drama, writing, education, and
many more professions are present in today’s world. In each and every profession, the
differentiation among men is the quality and skill of work one performs in their
profession. If we think deeply, this truth can be realized.
I think about the words that Gandhi said. Every human being cleanses himself everyday
after excretion and hence takes up the job of a Janitor. Every man shaves his face
everyday and hence takes up the job of a barber. Every person washes his clothes by
himself and hence does the job of a launderer. Why this differentiation?
Atleast, think about the words of Gandhi, one who has connected to a huge audience
across the world. There must be an iota of truth in what he has said.
184
Kural - 973
nkèUªJ¤ nkyšyh® nkyšy® ÑêUªJ«
ÑHšyh® ÑHš yt®
The men of lofty line, whose souls are mean, are never great
The men of lowly birth, when high of soul, are not of low estate.
Though (raised) above, the base cannot become great; though (brought) low, the
great cannot become base
“Maelirunthuth maelallaar maelallar keezhirunthum
Keezhallar keezhal lavar”
The one who has the high standard of living but do not have the high morals are not
really high and those who are not involved in acts of ill manners however low their
standard of living is, are considered with high respect.
Today, it is common to see people, who act like the noble of all and take up high
positions in life, do baseless acts. We can see, listen and read such information in
television, radio and newspapers respectively. At the same time, it is also common to see
people from mediocre families who have risen to high levels due to their talent and their
devoted hardwork. Dr. Abdul Kalam, who made the world astonish with his knowledge
in science and become the President of our nation, can be given as such an example. The
son of a cobbler, Stalin, became the leader of Russia. The son of a carpenter, Abraham
Lincoln, reached tremendous heights of becoming the President of the United States.
These men were not born with a silver spoon.
Men with humane nature and have empathy to others can only adorn the hearts of
common masses. However high position may it be, if the person does not respect others
and lacks morality, then he or she will be considered equal to an animal and will be
treated in a befitting manner.
185
rh‹wh©ik - Being Exemplary

Kural - 986
rhšÃ‰F¡ f£lis ahbjå‹ njhšé
Jiyašyh® f©Q« bfhsš
What is perfection's test? The equal mind.
To bear repulse from even meaner men resigned.
The touch-stone of perfection is to receive a defeat even at the hands of one's
inferiors
“Saalbirku kattalai yaathenin thoalvi
Thulaiyallaar kannum kolal”
The noble quality of an exemplary individual is to accept defeat even at the hands of a
person, who is inferior in knowledge, character, skill, or education.
Sometimes, men who hold high positions in world commit mistakes in life. When they do
so, their mistakes are propagandized in televisions and newspapers. When confronted
with questions these men are not even ashamed of their mistakes and smile in fornt of
their audiences. The public, who watch this, realize the shameless nature of these
individuals.
I had an opportunity to read the book called ‘Bramacharya in family life’ written by
Gandhi about 60 years ago. The lines in the book make me feel that only when we are put
in that state can we be truly exemplary.
“I tried to control my sexual desire at age 57. I tried hard, and even at age 57 I was not
able to control it. I was not able to stop my desire and my habits until the age of 57. At
the age of 58, I was finally able to control my desire.”
- Gandhi
He had revealed such a bitter truth to the entire world through his book. Gandhi, who
accepted his defeat even in front of all those who are well below his cadre, is the truly
exemplary individual. He is truly a Mahatma by character.
186
g©òilik - Courtesy
Kural - 999
efštšy® mšyh®¡F khæU Phy«
gfY«gh‰ g£l‹ ¿UŸ
To him who knows not how to smile in kindly mirth,
Darkness in daytime broods o'er all the vast and mighty earth.
To those who cannot rejoice, the wide world is buried darkness even in (broad) day
light
“Nagalvallar allaarkku mayiru gnaalam
Pagalumpaar pattan rirul”
Those, who cannot exchange views with their friends and their acquaintances, happily,
are considered living in a world of total darkness.
Valluvar further gives the definition of a truly courteous individual.
“Nagaiyullum innaa thigazhichi pagaiyullum

Panbula paadarivaar maattu”
- Kural
‘Men who chide away all their acquaintances even in a casual manner will have to face
ruin. The courteous men will behave without a change in manners even when they are ill-
treated.’
“Aram poalum koormaiyaraenum marampoalvar

Makkatpan billaa thavar”
- Kural
‘Even the most intelligent men, with intelligence as sharp as a saw, will be considered
equal to a log of wood, if they do not abide by common manners.’
Such highly intelligent men who totally lack manners are present even in today’s world
too. Isn’t it?
“Vaazhkai enraal aayiram irukkum

Vaasal thoarum vaethanai irukkum
Vantha thunbam ethuvanthaalum
Vaadininraal oaduvathillai”
- Kavignar Kannadhasan (Famous poet)
‘Life is full of thousand different things, there will be troubles in every doorstep,
whatever may be the sorrow; it does not run away if one stands drooping.’
When born as a human being, one has to face troubles, tribulations, sorrow and happiness
like day and night alternatively. It does not have any exceptions for anyone. People who
compress it inside their heart, fearing the shame it might cause if revealed, will only
suffer more. If it is shared with well mannered friends then the burden is released a little.
Otherwise, they will have to live in darkness (of their mind) even when it is daytime.
“Decision with discussion”

When a good discussion is had with well mannered friends, it will clear a lot doubts.
187
“Come to me, all you who are weary and burdened, and I will give you rest.”
- Matthew 11:27-29
The words of Lord Jesus also mean the same.
188
Fobraš tif - The Way of Maintaining the Family

Kural - 1028
FobrŒth®¡ »šiy gUt« kobrŒJ
khd§ fUj¡ bfL«
Wait for no season, when you would your house uprear;
'Twill perish, if you wait supine, or hold your honour dear.
As a family suffers by (one's) indolence and false dignity there is to be no season
(good or bad) to those who strive to raise their family
“Kudiseivaark killai paruvam madiseithu
Manna karutha kedum”
The leaders of the community, who think about the welfare of his subjects, will often be
faced with tribulations that might cause disgrace to him. If the leader gets troubled or
worried and waits, with hesitation or tiredness, for a better time to act, then the
betterment of the subjects will be in ruin.
The intelligent men rise with steaming anger when they see mistakes. This is not very
acceptable for the other mediocre men. Why was Socrates killed? He was killed because
he asked the mediocres to start using their knowledge. Why was Lord Jesus crucified?
“14In the temple courts he found men selling cattle, sheep and doves, and others sitting at
tables exchanging money. 15So he made a whip out of cords, and drove all from the
temple area, both sheep and cattle; he scattered the coins of the money changers and
overturned their tables. 16To those who sold doves he said, "Get these out of here! How
dare you turn my Father's house into a market!”
- John 2:14-17
When he found the foolishness of turning the temple into marketplace, he became
furious. That was the reason why he was crucified. Isn’t it?
Similarly, men with high thoughts strive to reach great heights; they will have to face the
distressing words, troubles, tribulations and illmannered activities. The truly strong
willed person will not be tangled in these mishaps. They will continue in their path and
reach the goal. He will not blame his fate or timing, and continue without wasting time. If
he procrastinates further with distress then the welfare of his subjects will be ruined. This
was the truth Valluvar has tried to explain a long time ago.
189
faik - Baseness
Kural - 1071
k¡fns nghšt® fat® mtu‹d
x¥ghç ah§f©l Âš
The base resemble men in outward form, I ween;
But counterpart exact to them I've never seen.
The base resemble men perfectly (as regards form); and we have not seen such
(exact) resemblance (among any other species)
“Makkalae poalvar kayavar avaranna
Oppaari yaankanda thil”
People, who are totally baseless and behave inappropriately, will try to act like the
noblest people in the world. It is possible to see such dualistic characters residing in the
same individual only in human beings (among all living things).
“Karpooram poala kadalup pirunthaalum

Karpooram aamoe kadaluppu – porpooram
Punniyarai poe virunthaalum pooriyarthaam
Punniyaraavaaroe pugal”
- Needhivenbaa
‘Even though a crystal of sea salt appears like camphor, can it replace camphor by any
chance? One of them is used for preparing food, whereas the other is used for worshiping
the lord. The vicious men though act like the noblest men, can they ever become one?
They will always be different in their actions.’
He further says,
“Thaevara naiyar kayavar avarnthaam

Maevana seithozhuga laan”
- Kural
‘The viscious men enjoy their life by doing all that they desire, like the ‘Devar’, who are
the characters in epics enjoying a luxurious and merriful life.’
The imposters derive pleasure in intoxication, women and gambling. They derive
pleasure by doing what they desire at that point of time. They get entangled in these
invisible nets and derive pleasure. These imposters do harm to themselves in a way in
which even a foe cannot harm them. This is their nature.
190
òyé EQ¡f« - Feigned Anger

Kural - 1315
Ï«ik¥ Ãw¥Ãš Ãçay« v‹nwdh¡
f©ãiw Ú®bfh© ldŸ
'While here I live, I leave you not,' I said to calm her fears.
She cried, 'There, then, I read your thought'; And straight dissolved in tears.
When I said I would never part from her in this life her eyes were filled with tears
“Immai pirappil piriyalam enraenaa
Kannirai neerkon danal”
The loving husband tells his wife, “Darling, we will not separate in this life”. The wife
with eyes filled with tears replies to him, “Oh God! Is that all you think? I was with the
wish that I will have you as my partner even in the forthcoming births.”
Couples in marital life will have an increase in their love for each other when they have
their minor tiffs. What they exhibit during these minor tiffs is not anger, but love taking
the form of anger.This is further elaborated by Valluvar,
“Yaarinun kaathalam enraenaa oodinaal

Yaarinum yaarinum endru”
- Kural
‘The husband says, “I have the maximum affection and love for you when I compare it
with anyone else.” The wife mistakes her husband and replies with false anger, “Who did
you compare with?”
“Ullinaen endraen matrenmarantheer endrennai

Pullaal pulattha kanall”
‘The husband says, “Dear love, I thought of you with my whole heart”. The wife replies
immediately, “Oh! You remembered me because you had forgotten me. How can you
forget me?”
When a person constantly thinks of something then he would not forget. Isn’t it? These
tiffs require a very shrewd mind to initiate.
When the husband says to his wife that he would not part from her in this life, the wife
replies, with eyes filled with tears, I wanted to live happily with you even in my future
births and you have decided to separate from me in the next birth. When the husband and
wife live together in such a manner described by Valluvar, then they will live like two
bodies with one soul. Such intense love can occur only when they love each others heart.
Isn’t it?
191
òz®¢Á k»œjš - Rejoicing in the Embrace

Kural - 1107
j«äš ÏUªJ jkJgh¤ J©l‰whš
m«kh mçit Ka¡F
As when one eats from household store, with kindly grace
Sharing his meal: such is this golden maid's embrace.
The embraces of a gold-complexioned beautiful female are as pleasant as to dwell in
one's own house and live by one's own (earnings) after distributing (a portion of it in
charity).
“Thammil irunthu thamathupaa thundatraal
Ammaa arivai muyakku”
If one says that his happiness felt, when he lives in his home and has food, bought with
his hard earned money, is equivalent to the pleasure derived when embracing his wife,
then it won’t be an exaggeration.
“Kandu kaettunduyirth thutratriyum iimpulanum

Onthodi kannae ula”
‘The pleasure from sight, hearing, touch, smell and taste are all fulfilled by a woman,
who wears a bangle.’
“Pinikku marunthu piraman aniyizhai

Than noaikku thaanae marunthu”
‘There are so many medicines available in this world for curing diseases of the body. The
cure for my disease of love is my wife only.’
“Neengin therooum kurukungaal thanennum

Theeyaandu petraal ival”
‘My lover is the one who is the reason for me to suffer from the disease of love and she is
also the cure for it. How does she create this strange heat in my body when I am not close
to her and cause a cooling effect when I get closer to her?’
This verse makes us happy the moment we read it.
Even when we are filled with happiness, we must live with self respect. This important
principle of life is often stressed by Valluvar. He says that the pleasure one derives in
having food with his kids and wife, under his roof, with the money he had earned from
his hard work, is equal to pleasure one derives in embracing his wife. If one lives with his
wife in his in-law’s house, then he will loose his respect. This simple truth was told by
Valluvar in this verse.
The End
192

The Extensive Profound and Noble Thoughts of Valluvar

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The Extensive Profound and Noble Thoughts of Valluvar

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THE EXTENSIVE, PROFOUND,

AND NOBLE THOUGHTS OF

AUTHOR: GNANAVALLAL MAHAGANAM

All that we possess be high

“Epporu letthanmai thaayinum apporull

“Epporull yaaryaarvaai kaetpinum apporull

“Arathaan varuvathe inbam matrellam

“Aravaazhi anthanan thaalsaernthaar kallaal

“Paethag anmatthaal vantha praratha nadhaa vaagum

Maathavam seiyyinum seivaar vaanibam seiyyinum seivaar

“Mannil marainthirukkum maratthin vaerai pola

Mahaganam Gnanavallal Thangaswamigal.

I have studied many commentaries on Thirukural written by eminent scholars,

Kanam Porunthiya K. Pandiyan

“Marai sollum porul

Kanam Porunthiya T. Aravaazhi D. Pharm

“Agara muthala ezhuthellam aathi

“Kollaan pulaalai maruthaanai kaikoopi

Kanam Porunthiya Dr. S. Arun B.D.S, D.M.D.,

e -mail: sengakarthik@yahoo.co.in mobile: 91 -9444 072 052

" Thirukural" is a moral book for a house holder , a political science

Thirukural was first translated in English by Dr. G.U.POPE, a Christian missionarian to

But now the" Thirukural" has attained an newer and higher

Kanam Porunthiya Dr Abhilash T, B.D.S, P.G.D.M (IIM Lucknow),

Kanam, Professor S. Palraj M.Sc, M. Phil.,

“Udhitha idathil odungi iruthal athu kanmam”

têghL - The Praise of God

“Annaiyum pithavum munneri theivam”

‘Mother and father form the primary god’.

The fifth commandment, verse 12 also says

“Honour thy father and thy mother:”

The same principle has been conveyed by “Agathiyar” as

“Munthi nee koodi serntha moolamadhai ariyaavittal moolampaare”

“oru paagathirukku oru peiyundu oru muzhathirkku oru paambundu”

“athuvaanaal athuvaavar athuve sollum”

“Vendunkaal vendum piravaamai”

The preaching of Lord Jesus also seems very pertinent to this.

“Aram seyya virumbu”

“Grass was I, shrub was I, worm, tree,

To Him, Who hath nor name, nor form,

has to be kept in mind along with the song by Appar,

“oppudayanallan oru vanallan

“Bhutthikol sariyai kiriya yoga saadhanayai

“Onrukel magane pumaan muyarchi

th‹Áw¥ò - The Excellence of Rain

“Vaaninru ulagam vazhangi varuvathaal

“Thingalai potruthum! Thingalai potruthum!

‘Hail the Moon! Hail the Sun! Hail the Rain!’

“Pullum maranum or arivinave

Ú¤jh® bgUik - The Greatness of Ascetics

“Manam pona pokkil poga vendaam”

‘Don’t go the way the mind goes’

“Paarppaan agathil paarpasu iinthundu

“Saadhi erandozhiya verillai, saatrungaal

The words of ‘Ramana Maharishi’,

“Udhitha idathil odungi iruthal athu kanmam”

“Udhitha idathil odungi iruthal athu kanmam”

“Angamathil muthan muthala yuthitha porulenge

“Muladharatthin moondezhu kanalai

“Kalladipadume vongi kathidu maramo pinnum

“Pirapokkum ella uyirkkum”

“Maelirunthum maelallaar maelallar keezhilirunthum