Advocating suavity in speech, he declares that those who are prone to be soft-spoken gain advantage over those known for providing material comforts to others.
It is better to bear a pleasant countenance and
utter kind words than to give a gift with love in the heart.(10.2)
Gratitude is yet another value which Thiruvalluvar speaks about. Such a quality, he considers, is capable of assisting one to attain salvation besides proving itself to be a tool to cut at the roots of impending evils.
Those who commit any vice can be redeemed;
but not those, who are ungrateful of the help received. (11.10)
Even if somebody does grievous harm equivalent to murder
thinking of one good act by him to us will pacify the anger. (11.9)
In the case of those vested with the power to take decisions that are likely to affect the interests of others, he cautions that such people will have to free themselves from likes and dislikes and remain neutral in
order to become the recipients of the encomiums of all others.
To remain balanced and not bend to any side like
the weighing beam is the beauty of the great. (12.8)
Defending the
quality of being humble or modest, Thiruvalluvar says that mastery over the five sense organs will bring in its wake all good things of life.
In this life if one practices control over the five senses
like the tortoise, it will bring one grandeur for seven births. (13.6)
Since patience and perseverance are required in the production of anything valuable,Thiruvalluvar counsels patience in the face of adverse conditions in consideration of the fact that it arms the individual with yet another weapon in his armoury.
The poverty of poverty is neglect of hospitality
the strength of strength is forbearance of fool’s hostility. (16.3)
Though
jealousy is one of the undesirable qualities that one has to free
oneself from to become ‘righteous’ (Thirukkural 4.5), one needs to overcome feelings of jealousy, as otherwise, according to Thiruvalluvar, the chances are greater for one to get oneself ’pushed into bottomless perdition’.
Envy is the sinner who will lead one into
the path of fire, robbing one of all wealth. (17.8)
While entertaining the idea of taking over another individual’s possession is looked down upon with contempt with indications of adverse consequences, Thiruvalluvar by the same token brings home the beneficial effects of not allowing oneself to be possessed by such evil designs.
The moment one wants to covet the property of others
one’s family name is spoiled and guilt accrues. (18.1)
The Goddess of wealth will identify and reach that person
who knows and lives a virtuous life not coveting others’ possessions. (18.9)
Thiruvalluvar exhorts the rich to part with what they have in excess in favour of the poor. Since the
poor cannot think in terms of doing anything in return, such an act qualifies itself to be called ‘benevolence’.
Giving to the deserving poor is charity
others are to be construed as expectant. (23.1)
CONCLUSION Without being exhaustive, it may be said that no facet of
social life goes without being treated by Thiruvalluvar. The feeble attempt made herein to have a comprehension of the inexhaustible treasure
Thirukkural contains may appear to be the blind gropings of Homer’s Cyclops round the wall of its cave.
It may, however, be seen that the premium placed on social order increases with each preceding incidence of unrest. The society’s ability to order relationship among the people appears to be the crucial determinant of social order. Unless the message of
Thirukkural is seriously taken note of, society may look like one ‘at enmity with peace’. William Wordsworth’s observations appear as though he makes common cause with Thiruvalluvar:
The discipline of slavery is unknown
Amongst us, hence the more do we require
The discipline of virtue; order else
Cannot subsist, nor confidence, nor peace.
(Note:Thirukural English Translation, Courtesy ,Mr T.R.Kallapiran
)
More summaries about the IMMORTAL TAMIL POET THIRUVALLUVAR ON SOCIAL ORDER:CONCLUDING PART