Tirukkural ..part 6

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Let us continue with Reading TIRUKKURAL written by Tiruvalluvar. This one also a Treasure to Sanathana Dharma Same like Neetisara ,Arthasastra and Viduraniti. If anyone miss to read or interest to read Neetisara , Arthasastra and Vidura niti pls mail to me , I will send again to you. Also I request you to Spread this values as much as you

Can.

Tirukkural Part 6

 

Choosing The Executive

Before entrusting a man with power, test his loyalty by putting him through trials in respect of his attachment to life, religion, wealth and pleasures.

[Note: i.e., see whether his loyalty or efficiency breaks down under the stress of his attachment to these several objects that govern men’s actions. ‘Wuyirachcham’ is the fear of losing life, and the test is to see whether he is loyal to the king even when under fear if imminent death.]

Birth in a good family, freedom from defects- moral and intellectual- and sensitiveness to public censure; these are the necessary qualifications for being chosen for high office.

Even those who have successfully acquired rare learning and are known to be free from defects may betray some incompetence under close examination.

[Note: That is, probation should finally confirm the choice even if every other test is satisfied.]

[Note: But as perfect men are not available in the world, a very practical prescription is given.]

Test and find out the good and bad points and see, which predominate, and decide.

The touchstone for discriminating the qualified from the unqualified is conduct.

[Note; There are other indications but the conclusive test is a man’s conduct.]

Do not choose men who have no relatives. Having no social ties, they do not fear social blame and are therefore not to be depended upon.

Choosing by affection, without making sure that the necessary qualifications are possessed, will bring every form of disaster.

Entrust work to men only after testing them. But after they have been so appointed, accept their service without distrust. It is wrong to choose men without care and equally wrong to distrust men whom you have chosen.

[Note: Those who have had to do with the organisation of unofficial national work, where the bond that holds leaders together in service is non-coercive and voluntary, will recognise the comprehensiveness and accuracy of the analysis of the qualifications mentioned below for the selection of men.]

Loyalty, a discriminating mind, clear-headedness, freedom from the lure of property, are four essential qualifications.

Again, in spite of every other test being satisfied, there are some who are not suitable by reason of the nature of the particular work to be entrusted to them.

Men should be appointed to duties, who have the ability needed for their performance and the resourcefulness to meet the situations arising therein. Everything will go wrong if you nominate one out of mere friendship or admiration.

Transfer full responsibility to the man, once you fix upon him. We cannot get the full value of a man if we do not trust him fully.

[Note: ‘Wuriyanaagachcheyal’ bring out the complete entrustment of responsibility.]

Fortune will desert him who does not love and trust his diligent and efficient agent.

If the king unceasingly looks after the upright conduct of his executive, the people will not go wrong.

Good Ministers

The king’s ministers are his eyes. So he should choose them with circumspection.

Who can hurt the prince that commands the loyalty of advisers who do not hesitate to give unpleasant counsel and to point out to him when he goes wrong? The prince who has not this priceless protection of advisers that have the courage to tell him when he goes wrong will find his ruin even if there be no enemies to attack him.

Good Birth

To be born in a good family is a useful qualification. Consistency in thought, word and deed and a quick reaction against anything mean or improper are natural to persons well born.

[Note: A kind of instinctive resistance keeps them from doing anything mean.]

Old families though poor and unable to be munificent (generous) maintain their standard of right conduct.

They have something to lose though possessed of no wealth, viz., the credit of their families, which keeps them from deceit and impropriety.

Any fault of theirs, however small, is observed by the world and shows out clearly even like the spots in the moon.

The sprouts indicate the nature of the soil. So does softness of speech indicate a good family.

Harshness raises doubts as to good birth.

An instinctive aversion to evil is the secret of a happy and virtuous life. Courteous behaviour is the essential characteristic of good birth.

[Note: Kulam venndin = if you desire the advantage of good birth, which means, if you desire not to lose it: ‘Yaarkkum panivu’ brings out the need of the spirit of true humility, which is the essence of courteous conduct, towards not only those placed above, but equals and those below. A proper humility is the best adornment of aristocracy of any kind. ‘Nalam’ is ‘good’, in both the moral and Shylockian sense of ‘good’. ‘Naanam’ is a sensitive conscience whereby the repugnance to evil is made part of the physical organism and the reaction is quick and spontaneous.]

Nobility

All dharma and all the codes of teachers are ultimately dependent on the king’s good government.

The world lies at the feet of the king who rules with benevolent regard for his people.

[Note: ‘Kudithazhiyi’ denotes great living concern for the people and government in accordance with their just wishes.]

It is not the strength of arms that give success to the king, but his rule and its uprightness.

The king will fall and destroy himself who is not easy of access or does not give the fullest consideration to representations made to him or does not follow established procedure and decide justly.

It is not a matter for blame, but the office and duty of a king, who should protect his subjects against external foes and look after their welfare, to be severe with those that are found to offend against the law.

Capital punishment for grievous offences is like the weeding of fields, necessary for the protection of the crops.

Oppression And Misrule

The oppressive king who misgoverns is a worse sinner than the murderer

The tyrant’s request for gifts from his people is like the armed highway robber’s demand couched in the language of politeness.

As the rainless sky dries up the earth, so does a king devoid of compassion destroy the people living thereon.

Under a ruler who does not follow the law, it is a greater misery to be possessed of wealth than to be poor.

Penalties

The king shall impartially enquire and award punishment, which should be deterrent but not disproportionate to the offence. Let there be a severe gesture, but let the blow fall lightly. Thus shall the king maintain the prosperity of the state.

The king who oppresses and rules by frightfulness will find a speedy and certain end.

His days are over and he will soon meet his destruction, who lets his people have a cause to say ‘Our king is cruel!’

Though a man possesses great wealth, if he is difficult of access and when approached puts on a harsh countenance, his great wealth is only like haunted treasure.

Harsh speech and excessive and cruel punishments steadily reduce the king’s power of resistance against his enemies, even as a file files off iron.

A cruel king gathers round him the most ignorant and worthless men and he becomes a burden to the good earth.

The Good Minister

A minister should be resolute in action, have the welfare of the people at heart, possess learning and be ever active.

[Note: The Sanskrit word for minister is ‘amaatya’. The minister of those days were advisers to the king and also responsible for executing orders.]

He should be skilled in the art of dividing enemies, of conserving alliances made, and of regaining lost friendships.

There is no such thing as a situation too intricate for the minister to solve, if he possesses both natural intellect and learning on the subject of statecraft.

Even if well versed in the accepted theories of action, one should also understand the current ways of the world, and act suitably.

There are some who, though they are good in thinking out and preparing plans, are not adept in practical action.

The king may be one who, though ignorant himself, also refuses to listen to wisdom from others. But it is the duty of the minister to speak out what he deems to be true and good.

[Note: ‘He who slays knowledge’ is the phrase used to describe the man who rejects words of wisdom.]

A minister who remains by the king’s side and harbours treacherous thoughts, has the potentiality of seventy crores (seven hundred million) of opposing enemies.

Resoluteness

[Note: ‘Ookkam’ is the quality of mind that shows itself in eagerness for action without weakening or wavering.]

Real wealth is one’s will to action. Without it all possessions are worthless.

A vigorous mind is a true asset, material possessions are fleeting and cannot be depended upon.

Think ever of rising higher. Let it be your only thought. Even if your object were not attained, the thought itself will have raised you.

Success finds its own way like a dependent to go in advance and honour the man of will.

[Note: ‘adarvinaai’ = enquiring the way, i.e., meting halfway in advance.]

The lotus plant grows up to the height of the water. So does man rise just up to the height of his will.

Huge is the elephant and possessed of sharp pointed tusks, but it trembles before the tiger.

An aspiring mind is the quality of manhood: without it men are wooden images of men.

 

On Spies

[Note: The department of spies was in the old days considered one of the most important branches of the public service. Spies were employed not only to bring intelligence about the movements of enemies but also to assist in internal affairs.]

The spy service and authoritative books on statecraft should be deemed as the two eyes of the king.

The duty of a king is to learn at once all that happens at all times to all people.

The intelligence-men should watch closely all the executive officers of the state and the relatives of the prince as well as those that were known to be not well disposed towards the prince.

To be admitted into this service, a man should be skilled in putting on disguises that raise no suspicion. He should not be disturbed or unnerved by the scrutinizing looks of those he observes. He should be able, under all circumstances, to guard secrets and not give himself away.

The garb of sannyasin (monks) and of religious orders were favourite disguises to obtain admission into places usually inaccessible.

[Note: ‘iranda’ is stepping over boundaries ordinarily prohibited. The spy exposes himself to severe castigation on this account. But he should be able to stand all this and preserve the secret of his business.]

The information brought by a spy should not be accepted implicitly, but should be tested through another member of the service.

The spy service should be so managed that the members do not know one another. Let there be corroboration through three sources of information.

Do not confer any public marks of appreciation on the members of the intelligence service because thereby you would be disclosing what should be kept from the knowledge of people.

The Art Of Persuasion

[Note: Tiru-Valluvar lays down that power of expression is an essential qualification for a successful councillor. The emphasis on the art of persuasive speech and what are stated in the verses about councillors show that decisions were taken after debate in assemblies.]

One may possess every other qualification; the gift of persuasive speech is a thing apart.

The councillors should take great care about their speeches as they may make or mar the prosperity of the whole state.

What is good speaking?

It should be such as would hold fast the convinced and it should be pleasing even to the unconvinced.

Speak after making sure that what you say cannot be refuted by any argument on the other side.

Neither right conduct nor any worldly good can result from talking above the heads of those who are addressed. Speak suitably to the capacity and attainments of the audience.

Speak pleasingly and welcome the good ideas in what is urged on the other side. This is the way of good councillors.

What makes a councillor invincible in debate is a convincing style, a good memory and fearlessness.

The world loses no time to follow the rare councillor who speaks weighty things with orderly coherence and sweetness of expression.

It is only those that have not learnt to speak briefly and correctly that indulge in much speaking.

There are flowers that blossom in plenteous clusters but bear no sweet fragrance. Like to these are those who, though learned, have not the mastery of expression to convey their knowledge to others.

Assembly Work

[Note: The minister had to deal not only with the king but also with a council that sat to deliberate on affairs. The importance of tailoring one’s speech to the mood and disposition of the assembled councillors is dealt with.]

Those are masters of the art of speaking who take note of the disposition and mood of the assembly and choose their words and adopt a style of speech to suit them.

Good and successful speech requires a careful understanding of the disposition and receptivity of the audience and a clear understanding of the subjects talked about.

[Note: ‘idai’ is the receptive mood of the audience.]

Be radiant before those who are radiant. But before the ‘white’ assume the colour of slaked lime. If the audience is composed of simple folk, hold back your learning and be a simple and unlearned man.

In an assembly of seniors (in age and accomplishments) it is a wise rule to restrain yourself and avoid preceding them with your speech.

It is easy to find men ready to face death in battle, but more difficult to find men free from nervousness when having to face assembly.

Of what use is it for a man who has no physical bravery to carry a sword? So is mere learning of no use to the man who is nervous before an assembly of men of keen intellect.

The Moral Law

[Note: Kural insists on the moral law being followed in acts of state.]

Avoid at all times action that is not in accordance with the moral law.

[Note: ‘pugazh’ ‘nanri’ denote, respectively, commendation by the good people of the world and conformity with the moral code.]

Those who seek to be great should refrain from everything that might tarnish their good name.

Do not do that which good men would condemn even if it means your helplessly looking on without finding food for your starving mother.

Success achieved without minding the prohibitions of the moral law brings grief in the wake of achievement.

To seek to further the welfare of the State by enriching it through fraud and falsehood is like storing water in an unburnt mud pot and hoping to preserve it.

Do not do that which your better sense tells you that you will afterwards regret. But if you have done such a thing, it is well that you at least decide to refrain from such folly again.

The Dangers Of The Palace

[Note: These are precepts for those whose work keeps them near kings, telling them how to escape the dangers of courts.]

A courtier should not absent himself too often, nor indulge in too great proximity to the king. Not too far, not too near, like one who warms himself near a fire, this is the rule of conduct for those who have to be near princes whose minds are changeful and undependable.

Avoid casting your desire on things desired by the prince himself, if you wish to prosper.

Once suspicion enters the prince’s mind, it is hard even for the cleverest to set himself right with him. So avoid all cause for it if you desire to be safe.

Avoid, in the presence of your prince, whispering to someone else or smiling to someone as if you and he understood something between yourselves.

Do not display any inquisitiveness about the prince’s secret conversations with others, however important the matter may be. Wait until he says it to you if at all.

Ever avoid talk concerning things that do not matter, even if the prince shows interest in them; but concerning things that touch his interest materially, speak to him what you know without waiting to be asked.

Do not look on your prince as your junior in years or as related in such and such wise to you; but let your behaviour be as it should be to him whose divine privilege and duty is the protection of men.

[Note: i.e., junior in age and ties of blood should disappear and be of no effect once the sacred office of king devolves on a prince. ‘Oli’ is splendour, i.e., the authority and duties of a king.]

The wise minister ever acts as if he were still on probation. He does not take the prince’s confidence for granted.

It would be disastrous to presume on the familiarity born of long connection and act contrary to etiquette.

[Note: One is strongly reminded of Bacon when reading these and some other couplets of Kural. But Bacon came many centuries after Tiru-Valluvar.

Great stress is laid on the ability of those serving in the king’s cabinet to read his mind. This is as it must be in serving under autocratic princes or in the cabinets of modern dictators.]

Will continue on part 7… ( last part)

with regards

dilip