Kural 972: All Life on Earth is Same: பிறப்பொக்கும் எல்லா உயிர்க்கும்

More than a two thousand years ago, the great Tamil work "Tirukkural" (திருக்குறள்) (Sacred Verses) speaks about equality and against stratification based on birth. This kural forms the subject of this short post.

Kural 972: குறள் 972

பிறப்பொக்கும் எல்லா உயிர்க்கும் சிறப்பொவ்வா

செய்தொழில் வேற்றுமை யான்

Transliteration

piRappuokkum ellA uyirkkum siRappuovvA

seythozil vaetRRumai yAn.

Translation

All life on earth is same in origin; but each one's merit varies according to avocations and skills; not by birth. (J. Narayanasamy)

All human beings agree as regards their birth but differ as regards their characteristics, because of the different qualities of their actions. (Pope, Drew, Lazarus & Eillis)

Comment

Tirukkural is praised for its universality, which cuts across space and, more importantly, time. This kural is the best example of its eternal character. First, a word by word, literal, meaning:

பிறப்பு: Birth

ஒக்கும்: is the same

எல்லா: All

உயிர்க்கும்: living persons

சிறப்பு: special

ஒவ்வா: somethings that does not conform to

செய்தொழில்: vocation 

வேற்றுமை: Difference

Uyirkum (உயிர்க்கும்) can mean living beings but in the present context, it refers to living beings. That the kural refers to humans and not all living beings is the view of many commentators (such as Parimelazhagar, Pope et al, etc.

Nevertheless, Tiruvalluvar may have referred to Uyirkum (உயிர்க்கும்)  to mean all living beings. If such a construction is adopted, he could have meant: By birth, all living beings are the same, but among humans the difference depends on their actions. 

Another point that is worth noting is that sirappu (சிறப்பு), though literally singular, is plural in the context (Parimelazhagar). It refers to Ciṟappiyalpukaḷ or distinctive characteristics.

Thus, the Kural states: By birth, all humans are the same, but what distinguishes one from another is the manner in which he/she goes about with his/ her vocation.

Kural 579: Being Considerate as the Highest Virtue

Kural

ஒறுத்தாற்றும் பண்பினார் கண்ணும்கண் ணோடிப்

பொறுத்தாற்றும் பண்பே தலை. (579)

Transliteration 

"oRuththaatrum paNpinaar kaNNumkaN Noatip

poRuththaatrum paNpae thalai" (source)

Translation

"To smile on those that vex, with kindly face,

Enduring long, is most excelling grace." (source)

Meaning 

Being considerate and bear with even to those who vex us is the highest virtue.

Comment

Kural 579 of Tirukkural comes under the chapter 58 (அதிகாரம்), titled "Kannottam" கண்ணோட்டம்), which literally means "glance" but refers to considerateness or sympathy in this context.

ஒறுத்தாற்றும் (oRuththaatrum) can be divided into ஒறுத்து (oRuththu) and ஆற்றும் (aatrum). ஒறுத்து (oRuththu) is derived from the root ஒறு (oRu) which means punish/ blame/ vex. Parimelazhagar comments on the kural by using ஒறுக்கு instead of  ஒறுத்து. ஒறுக்கு means to roast. 

ஒறுத்தாற்றும் (oRuththaatrum) means "vexing".  பண்பினார் (PaNpinaar) refers to "those with character". ஒறுத்தாற்றும் பண்பினார் (oRuththaatrum paNpinaar) are those with vexing character or those who vex others. கண்ணும்  (kaNNum ) roughly means even towards. Its root is  கண் (kaN). The phrase ஒறுத்தாற்றும் பண்பினார் கண்ணும் oRuththaatrum paNpinaar kaNNum means "even towards those with vexing character".

கண்ணோட்டம் (KaNNottam) means considerateness/ kindness. பொறுத்தாற்றும் like ஒறுத்தாற்றும் can be divided into பொறுத்து and ஆற்றும் (aatrum). பொறுத்து is being patient. பொறுத்தாற்றும் is "being patient". பண்பு is virtue or character. தலை (thalai) literally is head but in Tirukkural it is means "what is chief". கண்ணோடிப் பொறுத்தாற்றும் பண்பு (kaNNotip poRuththaatrum paNbu) refers to the virtue of being considerate and patient.

The kural can translated in simple as follows: being considerate and bearing with even to those who vex us is the highest virtue. 

The kural comes under the Part, "arathupaal" (அறத்துப்பால்), which deals with wealth and welfare aspects. Chapters 53 to 63 of Tirukkual relate to norms of good governance, cherishing kith and kin, humanism and so on. The adhigaram applies equally to rulers (and officials) and to individuals but considering the placement of the kural, it seems to target the ruling class. While many translators such as Manakkudavar, Namakkal Kavignar, Ilakkuvanar, Tirukkuralar Munisami, Drew & Lazarus, have translated the kural in such a way that it is addressed to an individual, Parimelazhagar's translation of the kural addresses the kural to rulers and officials. Parimelazhagar refers to "the highest virtue of rulers" (அரசர்க்கு தலையாய இயல்பாவது).  

Thirukkural 119: When is Justice Seem to be Done?

Lord Chief Justice Hewart famously said in 1923: "Not only must Justice be done; it must also be seen to be done." The context was the case, R v Sussex Justices, ex parte McCarthy ([1924] 1 KB 256, [1923] All ER Rep 233, a motor cyclist was prosecuted for dangerous driving. The Magistrates' court convicted him although the clerk of the court was a member of the solicitor's firm which represented against the defendant in a civil claim. Based on this, the motor cyclist sought for quashing the conviction. The matter was heard by Lord Chief Justice Hewart who overturned the conviction and said these famous words. This principle has been quoted in India numerous times in numerous decisions relating to bias.

We'd be surprised to notice that more than 2000 years back, Saint Thiruvallur wrote about bias. In Adhigaram 12 (Naduvu Nilaimai- Equity and Uprightness), Thiruvallur said:

சொற்கோட்டம் இல்லது செப்பம் ஒருதலையா

உட்கோட்டம் இன்மை பெறின். (119)

There are multiple ways this Kural has been translated. As is expected with a work of this vintage, multiple commentators have interpreted the Kural in various ways. One of which is given here: "Justice is seen to be done when the judge is upright in words and deeds." [J. Narayanasamy]

The meaning of the Kural is that it is not only enough if the words of the judgement are smooth but it should come from the judge who is endowed with integrity and uprightness. Here, "உட்கோட்டம் இன்மை" means "மனதில் குற்றம் இல்லாமல் இருக்கும் தன்மை", that is, the state where the judge's mind free of bias. The Kural roughly means the following: The judgement free from textual error is desirable only if it is written or spoken with a bias free mind.

தீநட்பு (Harmful friendship): Thirukkural

There is a trend in Tamil films to say, "there is nothing called as bad friendship". The problem with such empty statements is that some people believe these to be gospel truth. More often than not such statements justify negative mindset and habits such as alcoholism.

There is something called as bad friendship or as Thiruvalluvar called it, "harmful friendship". Before going into Thirukkural, I'd like to narrate an incident that happened in the early 2000s when I was a college student. Three of us friends were sitting home when one of my friends (F1) was teasing the other (F2) of a bad habit. I was observing these two and F1 made an extraordinarily valid point, pertinent to this post: 

F2: Who are you to ask about my personal things or habits?

F1: Why shouldn't I ask?

F2: That's none of your business!

F1: You cannot brush away things like that. I am your friend and I am duty-bound to ensure that I am honest with what I feel about what you do. 

F2: You may feel about so many things. That doesn't mean that I should do what you feel like.

F1: I agree. But it is my duty as a friend to point out when I feel you are erring. Of course, it is up to you to take it. Friendship is not only about enjoying but taking the best efforts so that my friend can be a better human being. My friendship with you should elevate you and not bring you down. 

What F1, my friend said, is still fresh in my mind. This is exactly what demands of a good friend. Conversely, a person with questionable character who purports to be a friend is no friend at all. Thiruvalluvars Kural penned several centuries back says this:

தீநட்பு  (Harmful friendship) (அதிகாரம்  82)

811. பருகுவார் போலினும் பண்புஇலார் கேண்மை

பெருகலின் குன்றல் இனிது.

This roughly means: Even if a person cherishes his friendship with you, it is better to avoid him if he is of bad character. 

பருகுவார் போலினும்:  (figuratively) those who cherish another's company. (literally) "those who will devour you with affection" [GU Pope et al, Lexicon & Concordance: The Sacred 'Kural' of Thiruvalluva-Nayanar (1886), p. 58]  

பண்புஇலார் கேண்மை: friendship with persons of questionable character

பெருகலின்: Instead of increasing

குன்றல்: decreasing 

இனிது: better

Parimelazhagar's commentary on this Kural reads: "காதல் மிகுதியால் பருகுவர் போன்றாராயினும் தீக்குணம் உடையார் நட்பு, வரல்தளின் தேய்தல் நன்று".

Therefore, the sacred duty of a friend is to elevate his friend and not bring him down. While it might be fashionable to say, "there is nothing called bad friendship", it is undoubtedly true that a person spoils you is no friend at all. 

Vegetarianism and Tirukkural

Tirukkural, the great secular bible, one of the most translated works in the world, and Tamilnadu's jewel has many chapters (அதிகாரங்கள்). Tirukkural is a universally praised work and we Tamils take real pride in reciting it. But the question is: do we follow it or even attempt to? The answer is a big big no. 

We Tamils, especially, politicians and teachers are fond of quoting Tirukkural. I am sure no one in the extant political climate would dare to quote from Chapter 26 of Tirukkural. It is on abjuring flesh meat (புலால் மறுத்தால்). One hardly finds any specific mention of it in public discourse. Hence, this post. The chapter, like other chapters in the Kural, contains ten aphorisms (251 to 260), which are given below along with the translation of Drew & Lazarus (DL) and J. Narayanasamy (JN):

251. தன்னூன் பெருக்கற்குத் தான்பிறிது ஊனுண்பான்
எங்ஙனம் ஆளும் அருள்.DL: How can he be possessed of kindness, who to increase his own flesh, eats the flesh of other creatures.

JN: Hardly any mercy is left in the minds of those who build their bodies with the flesh of other beings.

252. பொருளாட்சி போற்றாதார்க்கு இல்லை அருளாட்சி
ஆங்கில்லை ஊன்தின் பவர்க்கு.DL: As those possess no property who do not take care of it, so those possess no kindness who feed on flesh.

 
JN: Wealth helps not those who do not patronize it; mercy is missed by those who eat flesh meat.

253. படைகொண்டார் நெஞ்சம்போல் நன்னூக்காது ஒன்றன்
உடல்சுவை உண்டார் மனம்.DL: Like the (murderous)  mind of of him who carries a weapon (in his hand), the mind of him who feasts with pleasure on the body of another (creature) has no regard for goodness.

JN: Who take pleasure in killing to eat, have a mind of steel impervious to mercy on the prey.

254. அருளல்லது யாதெனில் கொல்லாமை கோறல்
பொருளல்லது அவ்வூன் தினல்.DL: If be asked what is kindness and what is its opposite, the answer would be preservation and destruction of life; and therefore it is not right to feed on the flesh (obtained by taking away life).

JN: Mercy demands not to kill; butchering is cruel, and eating flesh meat is insensuous.

255. உண்ணாமை உள்ளது உயிர்நிலை ஊனுண்ண
அண்ணாத்தல் செய்யாது அளறு.

DL: Not to eat flesh contributes to the continuance of life; therefore if a man eats flesh; hell will not open its mouth (to let him escape out, after he has once fallen in.

JN: Abstaining from meat is a way of saving lives; meateaters hardly get off from mental morbidity. 

256. தினற்பொருட்டால் கொல்லாது உலகெனின் யாரும்
விலைப்பொருட்டால் ஊன்தருவார் இல்.

DL: If the world does not destroy life for the purpose of eating, then n one would sell flesh for the sake of money.

JN: If humanity abjures from the habit of meat eating, the ill reputed sale of it will not exist.

257. உண்ணாமை வேண்டும் புலாஅல் பிறிதொன்றன்
புண்ணது உணர்வார்ப் பெறின்.

DL: Since the wise consider flesh as the (unclean) ulcer of a body, let it be eaten. 

JN: Who realises the pain and wound of killing will give up the habit of meat eating.

258. செயிரின் தலைப்பிரிந்த காட்சியார் உண்ணார்
உயிரின் தலைப்பிரிந்த ஊன்.

DL: The wise, who have freed themselves from mental delusion, will not eat the flesh which has been severed from the animal.

JN: Wisdom free from the painful mind of evil will abstain from feeding on flesh.

259. அவிசொரிந் தாயிரம் வேட்டலின் ஒன்றன்
உயிர்செகுத் துண்ணாமை நன்று.

DL: Not to kill and eat (the flesh of) an animal, is better than the pouring forth of ghee, etc., in a thousand sacrifices. 

JN: Abstaining from meat eating is good even in hospitality with a rich fare of food in ghee. 

260. கொல்லான் புலாலை மறுத்தானைக் கைகூப்பி
எல்லா உயிருந் தொழும்

DL: All creatures will join their hands together, and worship him who has never taken life, nor eaten flesh.

JN: All life on earth will bow in gratefulness to those who abstain from killing and meat eating.