‘POLITY’ Since the goal attainment is characteristically connected with the political aspect of
social organization, it becomes incumbent on the part of the ‘
polity’ to devise ways and means of generation of wealth. Both generation and accumulation of
wealth involves planning,
order may also be
seen as explicit in such planning.
Resource mobilization, innovative enactment, preservation and distribution are the functions of a kingdom. (Thirukkural 39.5)
Besides this, it is necessary for the State to estimate what its actual revenue is likely to be. Given so much to spend, how much to be allocated to what? Such an estimation of income before opening of the expenditure account is necessary, as otherwise there is every likelihood of the State coming to grief.
Although the inlet for income is narrow, and small
If the outlet is not expanding, there will be no fall. (48.8)
The life of person without concept of proportions
Will evaporate and liquidate in the passage of time. (48.9)
Helping kith and kin should be in proportion to possessions
Any excess will eat away the hard earned wealth. (48.10)
Though wealth is a pre-requisite and appears to be an
end in itself, Thiruvalluvar resolves the ‘dilemma of ends’. In one stroke, he explains the importance of wealth as and end and such an end becoming a means to further ends.
Amass wealth; there is no other proper steel
To destroy the arrogance of your foes. (76.9)
Thiruvalluvar brings out the primacy of accumulation of wealth for purposes of driving the enemies out of the State. Insofar as the word ‘enemies’ is concerned, it cannot be seen within the narrow confines of protection against external aggression. The word ‘enemies’ has to be viewed as having a wider connotation to mean and include the war against poverty.
The best way of savings and investments will be
To feed the needy poor; it will accumulate for later use.(23.6) This couplet highlights the fact that the goal of accumulation of wealth is to eradicate poverty. Eradication of poverty, therefore, comes to stay as one of the main functions of the State. Thiruvalluvar comes down heavily on the one in abode in Heaven for having created a class of people born to eke out a livelihood on alms.
If begging has been made a way of life by the Creator
of the world, let Him slog to places, begging in despair. ( 107.2)
Besides being in the nature of a ‘warning signal’ to those in the saddle, the paramount necessity of doing away with
poverty in order to ensure the ‘diminishing return’ of social disorder is also highlighted.
While wealth is seen as a ‘defence mechanism’, Thiruvalluvar cautions the State to eschew expansionist designs in order to stem the tide towards loss of wealth.
Even if it yields good results, abandon the wealth
which has been obtained by unjust approach. (12.3)
The seeds of socialist philosophy may be seen as embedded in
Tirukkural. Refraining from being vocal in regard to regulation and limitation of property, Thiruvalluvar’s advocacy is meant to minimize social disorder and exploitation. Speaking for the establishment of an egalitarian social order, in a veiled manner, Thiruvalluvar pleads with the ‘haves’ to make common cause with the ‘have-nots’ by voluntarily sharing what they have in excess, be it wealth, or land, or even work. Such a change of heart on the part of the ‘haves’ will help establish a social order based on ‘consent’. In the form of a ‘social peace treaty’, it becomes a pre-requisite of social stability and integration.
The burning disease of hunger cannot touch him
who is accustomed to sharing his food with others. (23.7)
To share the food with others and to care for various living beings
is the chief of all virtues enunciated by people of learning. (33.2)
The riches accumulated by virtue of hard work
are considered as for the use of people who deserve. (22.2)
Like the drinking water tank filled unto brim
is the wealth of the wise, learned, cultured man of brains. (22.5)
The wealth accumulated at the hands of the kind man
is like the tree with fruits in central town, free for all
without any ban. (22.6)
AllAll parts of a medicinal tree are useful to others
so also the riches in the hands of self-sacrificing seers. (22.7)
The wealth of a person not liked by others is like
a poisonous tree bearing fruits in the center of a town. (101.8)
Thiruvalluvar highlights in the above couplets that the very purpose of possession of property gets defeated unless the accumulated wealth is pressed into service of those bereft of the comforts of life in order to alleviate their sufferings.
(To be continued)
More summaries about the IMMORTAL TAMIL POET THIRUVALLUVAR ON SOCIAL ORDER:PART II