Agroeconomy of South India -Thiruvalluvar

Thiruvalluvar and agricultural economy

Valluvar and Valluvanaad have a relation. The valluvar and valluvakonathiri as chieftain

of it was the mainstream of agro economy of Cheranad of sangham period and a valluvar

from that Naad singing the glory of three purushartha(dharma,artha and kaama)is

definitely aware of the agro economy of Valluvanad.

Let us see what Valluvar had written about agroeconomy.It is believed that valluvar

wrote his treatise Thirukkural in BC 30 .The Valluvan among 12 children of Vararuchi

was also from Valluvanad.The water rights of Valluvakonathiri is mentioned by William

Logan in his Manual of Malabar. And the giving of land for cultivation with

Neerattiper(giving with water as a water right)is seen even during period of

Mahabali,King of Mahishmathy and Kerala .

Therefore, it is not accidental that after praising God in the first 10 kurals Valluvar starts

his praise of rains. He says by the knowledge of the one who knows about the rain and

cloud ,the rains come in correct order and sustain the world of existence (as the praise of

Rishabha in the Veda ,and the relation of food and rain as in the Geetha 3.14)He says

knowing rain as the amritha(nectar of eternity) is wisdom. The people who eat food, the

food they eat, the produce they generate from the ground as food, and all food is by rain

only and therefore rain itself is food.Selfsufficiency of food is by agriculture and

agriculture is by rain.Puranaanooru has said(18.21) the importance of land and water in

food production.Kural said ,if there is no rain, hunger will weaken the world, even if it is

surrounded by water of the oceans .In kural 13 he uses the term Viyan ulakam(Viyyan or

viyyam being the lake of Ponnani is very important in that usage ).And in kural 22 also

he uses this term for the world. when monsoon fail famines occur. In one place reasonable

harvest and in another drought can happen. This has to be known by a unified welfare

state to tide over such crisis by sharing of food. The potential for mishaps should always

be foreseen and consequences of failure of a monsoon is known only by long years of

experience ,and only such people can take measures to prevent famines. This was what

was done by ancient Indians .The temple of each chieftain had granaries enough to feed

entire people of his village and beyond as sangham period guilds show. The granary of

Mohenjodaro show this foresight .

In kural 14 Valluvar use the ancient terms Uzhavar and Eru .He says if ploughmen stop

agriculture due to lack of rains ,they get laziness and weakness and the plough is the

prosperity and economy and strength of an agrarian economy.Eru is a pair of oxen and in

the word Eranad this term one can see.Akananur (193.2)also express the same view.

Kural 15 say ,if no rain we are ruined .And good rain give prosperity. The rain revive land

that was left uncultivated for years .The excess destroy too the crops. If clouds do not

pour not even a blade of green grass will come out of earths womb. He says in kural 211

that a good man’s service to society is compared to the nishkaamakarma of the rains .Not

only the land ,but also the ocean is thinned when there is no rain ,and its produce like

fish,pearls,corals etc disappear or lack lusture.In India ,people knew that if rains come in

April May the pearl formation and pearl culture suffer and the conception of pearl in the

conch in Oct Nov is prevented (In vasantha no rain should fall, and in Oct Nov or Sharad

rithu it should fall so that a drop enter the conch on swathy star to become a pearl

within.).Paripaadal (20)also mentions about this relation of rain to pearl .Thus ,even

pearl trade suffer and economy suffer with untimely monsoon. Without rain, no festivals, no

pooja,no offerings for deva or for guests etc .Both daana and thapas will disappear from

earth if there is no rain. Without water no life is possible on earth and dharma depends on

rain and water.

Kural 25 gives the name of Indra as the king who is witness to the greatness of the

Sage who have controlled the five (senses).The Vedic Rain God is the only name Valluvar

has used in his whole treatise. (He mentions story of Vishnu measuring three worlds with

feet but without mentioning name)He says the deva on earth are the anthanar(Brahmins)

because they are the ones who knows Aram or dharma and does not hurt another

jeeva(ahimsa)and are compassionate (Kural 30).Am+Thanmai and Chem+thanmai are

used in this kural.The first as compassion and ahimsa and the second as himsa .He asks

people to do good deeds in whatever way possible, in all places, and all times and in all

ways possible and it is the ideal philosophy of the Chantron (ideal virtuous man).This is

the way of the Aryaputhra in all wakes of life .(The civilized individual).

How do we do service to people?

1.Ascertain the priority needs of the people.

2.Satisfy them with personal efforts and financial and other service contributions

3.Mobilise the community’s thinking ,resources and will in that direction

4.Make the profession /vocation a live opportunity for service in your immediate

surroundings and geographical area.

5.Promote international good will and understanding

If there is no selfishness in mind that will be the best dharma .This Nishkaamakarma is

the keystone of Krishna’s as well as Valluvar philosophy(kural 34)and is also reflected

in Proverbs (22.11)and Mathew(5.8) in Bible.

The Grihastha giving food to sanyasin,to poor people who are hungry, and to ancestors
,elders who are unable to work is the friend of all ashrama and all varna and all beings

and is doing the best dharma.(By doing the panchayajna).Aimpulathaaru is the word

Valluvar used in kural43.Periyapuranam (26)says:-

After dividing the total income into 6 parts a man has to give one part of it to king as tax

(kings due)and the rest five is for daiva,pithru,athithy,relations and society and for

oneself in equal quantity.

This was the customary revenue and the way of life of all people. It is this that was

changed by the foreign rules all over India. In Holy Koran(Ch 2,Rukoo 9)we find that

riches should go for parents, near and dear ones,kindreds,orphans needy and way-farers.

In kural a person who lives an ideal life with dharma is the Thala(head)or chieftain of all

others ,the leadership is only for him.(kural 47)Thus the term Thala,as head ,or chief

leader and place of such people is called Thalappally,Thalassery etc also in South India.

Kural 50 says “Vaiyathul vazhvaanku vazhpavan vaanurayum theyvathul vaykkapedum”
.
One who lives a good life in Vayyam with dharma,becomes a God among the

heavens.(Bhoodeva).And the role of a wife in such sahayajna is important as Valluvar

says ,even if a man has everything else ,but a wife without control of five senses and

culture he is living a life of poverty.The real kaappu(protection)of a woman’s chastity is

not fort or army but her own mind and her Nishta to follow swadharma.As a heroine of

Shakespeare said” My chastity is the jewel of our house bequeathed down from many

ancestors”. Proverbs (31.25)also say this.Kambaramayana asks( jatayu:uyir 144.57)who

protected Sita’s chastity? Was it Janaka’s good deeds?Rama’s dharma? Or her own

protection of chastity? The answer is obvious. Sharing a life of pain and

pleasure, adversities as well as good days alike a woman does her sahadharma not only in

family life but in all his vocations, and in the yajna and in the next world .If a wife is not

upto the mark ,a man cannot walk proudly as a Rishabha among people and he will be

slighted by all who knows him, because of the noncultured uncontrolled habits of the wife

.(Eating ,drinking ,and involving in bad words etc she brings shame on him).Thus a good

cultured civilized wife is the auspicious life and good children are jewels of such a ideal

wedlock. Urals 81-90 is on hospitality and feeding guests and needy as dharma. A great

person who does that is called a vallal with same dhathu as valla/valluva/vallabha etc

.Kural 87 specifically says the worth of ones hospitality is measured by the quality of

his guests. Hospitality is a velvi or yagna,as Athithiyagna in 5 mahayagna.

From Babylonian,Sumerian ,Assyrian IVC times the perfect measurement and balancing

of weights and measures is well-known among Indians. During Mahabali’s reign there was

no false balance or false measures is mentioned in Kerala stories.Thiruvalluvar in kural

118 says to hold the scales(of balance)even and fair is the ornament of those who seeks

perfection in their rectitude. This is justice of equality in all affairs too. Not only in

physical balance but also in mind free from bias or partiality and words free from envy or

selfish motives etc.Kural 120 says the tradesmen guard other people’s interest as their

own ,and thus their trade flourish. And in Aihole inscription of the guilds also we find this

idea expressed. Honest dealings as best policy in trade was not a lip service but day to day

practice of dharma. This commercial ethics of agro economy of India was lost over the

time ,first in North India and then in South India by submission to the rules of foreigners

.The focusssed dedicated disciplined life of traditional dharma was replaced by new rules.

Kural 134 says a Paarppan(seer/Brahmin from which word the Parappanad is derived)if

he has forgotten his scriptures can read up and regain but once he looses his right conduct


he is loosing his birthright(Janmam right of dharma) or Pirappozhukkam.

Social cooperation is hallmark of Valluvar’s principle of dharma. He says good men

produce wealth industriously so that they may dutifully use it for benefit of society. And

only those who live with such social co-operation has lived a perfect life and others are

as good as dead. He is compared to a village drinking water source getting filled up with

rainwater as and when more people use it. It is like a fruit tree giving fruit to all in the

village. And like a healing drug or medicine for all ills of the society. And even if the

resources are small, people with knowledge of dharma share it with all. The worst misery

such a dharmic man have when he is deprived of wealth, is that he cannot help others as

before.Valluvar says even if social co-operation ruin you economically it is worth

embracing at that cost ,because it is better to be ruined by co-operation rather than live a

life of non-co-operation with society.(Kurals 211 to 220 are on social co-operation).kural

221 distinguish daana from investment done for a return. It is more blessed to give than to

receive for a yogin and for a dharmishta.(Bible and Koran also admits this).Only a noble

mind can do daana even if it is risky as Mahabali did. The great people who feed the poor

are investing not in physical wealth or returns but in the everlasting heavenly rewards

.The one who shares a meal with the needy do not suffer pangs of hunger .Those who

hoard wealth by unfair means and do not give it to anyone, does not know the happiness

of giving, and their wealth is lost as they have come. It is transient. If a poor hungry man is

wretched, the man who close door on his face is more wretched .The fame of a person

who helps sufferers and poor will be greater than all the scholars and literary and musical

giants is the opinion of Valluvar.Legendary figure of Paarivallal is an example.Paari was

a person who lived in Cheranad.The value of compassion is stressed by valluvar and he

says that if everyone stop meat eating no one will slaughter animals for making a profit

out of it.(Kural 256)

All these are under dharmasasthra.The Arthasasthra(porutpaal or economics )of Valluvar

is as follows:-

The kingship and Govt or State has six necessities. The army(Padai),the people(Kudi),the

food(Koozh),ministers(amaichu)allies(Natpu)and fortress(aran/aranmanai).The king

should have some qualities and training to obtain these qualities. In the practical realistic

economics of Vallluvar is the underlying moral ethical tone of the Arthasasthra of

Bheeshma,Krishna of Mahabharata times and it is absent in the 15th century

Machiavellian Prince .Time and place management is dealt with by Valluvar .The society

in which Valluvar lived must have been quiet informed and learned from his treatise. The

absolute value of honor is never forgotten even when dealing with the material aspects

of life is reflecting the values of the society.Aracharul Eru(Rishabha among kings)or

sometimes translated as the Simha among kings(Nrisimha)is having the 6 wealth as

Valluvar says. Such a king was equated to Lord Vishnu by Thiruvaymozhi (34.8)is

significant Kulasekhara being a Chera/Walluva king.

1Army in appropriate strength and variety(Chathuranga)

2.Treasury/Nidhi with all necessary resources for expenditure in normal and in times of

adversity like famines etc to provide food
.
3.Able,experienced,learned in statesmanship to advise king ,without fear or favor should

be the ministers.

4.The allys who stand by king through adversity and prosperity ,honestly ,ready to give

up even ones own life for the sake of king and nation.
5.The people who are just and learned in all affairs of state and able to decide in village

assembly what they require, what priorities of the kudimakkal are. And how it would

affect welfare of entire nation.

6.Fortress for defense .

The best fortress is dharma. Then the natural fortress of mountains and oceans and

rivers. Structures like manmade fortresses to be used when there is no natural protection.

These were existent from time of Ramayanam onwards. Thus the continuity of a culture

has to be assessed from scriptures. The 7th organ, the head is the king himself.Kural 756

says the sources of income of state as Uruporul,Ulkuporul and Teruporul.

Uruporul include the dues or tax paid to treasury by people the tax rate of 1/10th

,1/6th,etc.Also the treasures which come in ships(uru)without heirs or in a storm

etc.Ulkuporul is the ulkam and sulkam (chunkam)as duty of transport

customs.Teruporul is the tribute from a vanquished king, seizure of that kings assets, as

a legitimate acquisition for payment of the army etc.

The word Koozh for food covers all varieties of food articles as resources of the nation

and it is on this the agro economy is based to feed all citizens and to make profit from the

excess produce. In a political game we find dishonest change from one side to other for

power gains. This type of friends or allys make the kings /rulers Govt weak. So too

advisers who always try to please by saying untruth also is bad for a ruler. In

Mahabharata the worth of Vidura was that he always said fearlessly what he felt about

the partiality of the king though it displeased him.

Valluvar says the rulers should have courage,generosity,knowledge and perseverance in

boundless measure.Alert,learned,brave rulers/leaders are needed in all regions. A king

without Dharma will not be able to acquire wealth, develop and guard it, for equitable

distribution of state expenditure and public good .(kural 385).Rulers should be accessible

easily to public and should be kind and use only good words to them(This is important in

our present day too).Only then he get public support. To such a king the people willingly

succumb and support. Only by performing such dharma of the land the ruler become

worshipped as God by people. To a king who is just, patient and impartial and have

forbearance all world rally under a banner.(K 389)This was the idea of a unified nation

under an emperor in India. The light of a king are his kodai(giving away as well as

umbrella both seen in the Kodainadu of Valluvanaad of Chera kingdom of

Malabar)Chenkol (justice )and concern of the Kudi’s(peoples)welfare.(Prajakshema in

scriptures).The one who has these symbols is called The Udaiyaan(one who has) or ruler

of that region.(K 390).The divine light or thejas which gives a status of king or ruler is

thus generosity,graciousness,dharma or protection of justice without partiality and

concern of peoples welfare. Each king aspired for such qualities and educative system was

designed for this purpose. The learning shape ones conduct and therefore education and a

Guru was given priority in the system.En(Number)and eluthu(letters0are two eyes of

humans for making a best life. The seers or people with eyes are only these people with en

and ezhuthu as their eyes. The eye of others is not eyes, says kural(393).Thus Paarpanar

(See paarpanar anghadi,Paarappanaadu etc in Kerala kings traditions).To bow before

such Udaiyar(who have knowledge)is to learn from them and improve life.

Valluvar mentions sand which gives water as one digs .

Kural 396:-Thottanaithu oorum mantrakkeni maantharukku

Kattranaithu oorum arivu.

As one digs deeper into sand more water comes out. Similarly as one learns

more, knowledge is deeper and wider. Learning in this birth stand him for next 7 births (K

398) and the learning when it makes others happy ,one is prompted to learn more and

help more. In this way the pursuit of learning continue.Valluvar compares the ignorant to

a barren land which does not give any yield to be counted fertile(K 406).What is the

difference of the learned from ignorant?Valluvar says the difference of man from other

animals.(k 410).Therefore listening to the wise is the most sublime wealth. Wisdom is the

best wealth for Vallluvar .The wise man love entire world with constancy unlike a bloom

that opens and closes frequently(K 425).This is seen in Bhagavad-Gita (7.8-9)Only

men of wisdom foresee what is to come and are prepared for it .The ignorant know not

what is ahead of them and are caught unprepared .(427)Therefore wise are not afraid of

any adverse situations .They have already read the signs of it (foresight)and taken

precautions against it so that the people are saved. The wise do not allow even a small

blemish on their character. They avoid even millet-sized(Thinai size)fault in their mind as

if it is great as a Palm tree(Panai).Thus is purest of mind and intellect.(Sathwik as said in

Geetha).Because such small faults can accumulate and ruin ones wisdom. The life of one

who do not foresee ,is like a haystack in advancing fire.So,a king who judges fault

/adharma in others should be faultless .Miserliness, amassing wealth without giving or

sharing it to others is not just a vice but it is the worst vice and such a person find his

wealth declining and vanishing(K 437,438).Another wealth is having good people as

friends and councilors(k 441-450) and avoiding bad people to enter the circle of friends

and councilors(451-460).Because water will take the character of the soil through which

it flows. Men’s character is likewise altered by the associations they make.Kurumthokai

says(40)Chempulapeyal neer pola.The water in red soil take muddy red color

easily. Crime by imitation and crime by association happen when one associate with bad

people. The perceptions of a mans mind are belonging to own mind. But ,the nature of a

man can be assessed by the company he keeps(453).In fact the knowledge and

dispositions which look like arising from ones mind are stemming largely from one’s

company(454)and this psychological knowledge is needed to have association with

sajjana and dissociation from durjana .Purity of mind and of actions spring from purity of

associations. The pure minded leave behind a progeny of pure minded. The efforts of the

pure minded will never fail. They will succeed. The purity of mind not only gives spiritual

growth but also material and personal prosperity and good associations leads one to

glory. It gives strength and support in all actions and dharma. Actually this is the reason

why the friend(husband/wife) in a family life also was selected from a good lineage of

dharma.Kural 460 use the term Thunai(help/mate) for an associate.

What is forethought for ultimate success?

Here Valluvar gets to Arthasasthra proper after his introduction to graihastha and

Raajadharma.

There are 3 elements for each action to be considered before it starts.

The risk of loss ,the possibility of acquisition, and the ultimate return as value. For one

who considers all these after proper consultation with his honest friends and sajjana

associates there is no failure. The wise conserve what is already

gained.(Protection/Sthithy).Only after that they enter a risky, doubtful enterprise. No one

venture into a project without full deliberation and a clear decision .To have an ill made

project plan facilitate loss of what one has already acquired and therefore the wise draw a

well designed action plan .Valluvar says doing the forbidden and not doing the obligatory

both leads to ones ruin. The action should follow analytical decision, resulting from deep

deliberations .The action plan that has no systematic planning will fail even if there is a

majority support (as we see in our present elections) according to kural 468.If we do not

consider the public welfare all our plans will be ruined which is important for public

relations in a welfare state

Valluvar Strategy:-

Decide how much resources and power one needs to carry out a project.

The resources at disposal

The strength of it and of the allies

After studying al ranges of possibilities ,related problems launch project.

Concentrate on enterprise fully

Then nothing is impossible.

Overestimation of resources and strength is not good for success of project. Even the

weight of a peacock feather can break the axle of a cartwheel .(overconfidence and over

exhibition of power is not good).A parallel in English is a last straw that break the camels

back. The one who climbs to the thinnest branch of a tree and attempts to go further fall

and perish. Therefore measure the income, and give a part as dharma(charity work)and

live a life of dignity. If the channel of inflow is narrow and small ,the outflow should not

be disproportionate.(Kural 478).The sources of income and expenditure to be balanced

well is the idea. If there is ample resources and if the enterprise start at right time the

rewards will be good. Tying up operations to seasonal variation is the rope which binds us

inseparably to prosperity.(K 482).This is very important in all matters of

economy, especially in agricultural operations for a good produce without much risks of

loss by natural calamities. Thus right means and right time is important in agricultural

economy (in all economic pursuits).The right place for action also is important.(K

484).For growing paddy one has to choose the soil, climate best for paddy. Similarly for

each crop. When the right time comes, act swiftly, and with a sure aim (K 490).Do not

waste time when the right hour and opportunity comes. Act quickly and make produce

necessary for sustenance and sharing with others. this policy of agricultural economy is

important in Kerala and India (generally)which depend upon monsoon rains for its

produce and for overseas trade from antiquity.Kural 496 says the four wheeled chariot is

not of use in the sea and the swift sailing ship is not useful on land. Therefore every kind

of transport should be planned for the produce to be used in a particular medium and used

to maximum benefit of gain, with minimum loss .

There are four tests for efficiency of an executive(administrator/king).they are on

Dharma(virtue),wealth(artha) Love(Kama) and fear of death(Courage to face adversities).

Thus choose a leader with a good background ,free of faults ,sensitive to public censure

.(K 502).Valluvar also says from a good family (Kudippiranthu).Kural 794 also says the

same. When you select the leader ,weigh the persons worth and his failings fairly and

choice made if good prevails.(This is a democratic method of selecting a King by the

people and the assembly of people which was there in India as we understand from

Ramayana times ).Have we this faculty of selection in modern India is to be debated

seriously .The deeds of the individual and his behavior alone will be the touchstone

which determines ones greatness and littleness.(K 505).Perumai and Chirumai are words

used here for great and small. It also mean the elder and the younger.(The words Perumaal

and Cherumaan or Cheraman coupled thus is the younger Great King of Mooshakavansa

.The elder one being in Mahishmathy ,the banks of Narmada ,and younger one in West

coast including present Karnataka and Kerala).Choosing councilors, ministers etc should

be with utmost care and impartiality and good and learned men with impartiality alone

should be selected(K 506-507).One who chooses a stranger without testing his ability as

well as honesty and impartiality, into administration is causing endless trouble to posterity

(508).Trusting untested strangers and doubting tested honest aides also leads to such

destruction.(510).The good performance of public service is a test of good leaders. He

should be able to (512)

1.Enlarge resources of income

2.develop wealth of the realm in which he is in charge

3.Overcome and find solution to all problems that arise .

The criteria for proper selection are :-

Affectionate loyalty, a discriminating mind,decisiveness,and freedom from desires. With

these, the person should also be a man of action .Work is to be entrusted only to people

with expert knowledge and painstaking application and not to ones

favorites(515).Therefore before starting a enterprise, think of the nature of the job, the

suitable men for it, and appropriate time and place for it.(516).After making such a

decision that such and such a job can be done by such and such a person competently and

honestly ,with the available resources ,he should be left free to do it by himself.(517) This

is delegation of power .The delegation promotes motivation. The freedom and flexibility

is a way of decentralizing power from the emperor /chief executive to

subordinates/people. But the Emperor/Chief executive does not loose all responsibility. He

has to do

1.Tests and checks in the field of activity of the subordinate, inspections periodically to

see all works well

2.statistical checks

3.good will, performance and acceptance as prevailing in people being checked .

Thus central and peripheral systems work in harmony based on a common goal and

dharma or ethics .Both have responsibility to the job and to the people and nation

alike. This can happen only when all are united by a common code of dharma. If this

dharma prevails everything in the nation will automatically be straightened out .

Appropriate contact with the honest and affectionate people who give support is part of a

successful ruler.(522-23)If he have no such intercourse he is like a lake without bunds

getting a bountiful supply of water.

Kulavallaa kodu intri neer niraithan :- shows the knowledge of construction of a bund

(Kotu/kolu)for lakes for irrigation.Chutthramthazhaal or looking after the community or

the society/tribe is like protecting water with a bund for productivity .Thus public

intercourse and co-operation in agricultural field of Kol with bunds protection is related

in the two kurals.A halfway between state communism and individual capitalism is seen

in this strategy of co-operative farming industry is noteworthy. From Kural 524 we get the

nature of Kulasangha or agricultural guilds of ancient India.

The tribe of a man (with an elderly experienced leader as chief)surrounds him and

establish social contact with all, and result in prosperity of all together(524)..The generous

chief with a kind word attract all his kinsmen as allys.Thus loyal people surround him in

all times, even in adversity.(Saama and Daana are used by a good leader .)The crow when

it gets food ,call all its community to share it, before it eats. the good chief is like that

(527).He gives first and only then takes is share. He treats according to merits and

demerits the people of the assembly so that everyone strives to be meritorious. Special

services are rewarded by titles and awards .If someone leave you, find out what the reason

was ,and correct it and get back that ally is a good advise Valluvar gives.(529)When such

people who deserted you come back ,test them before taking into confidence ,but do not

reject summarily.

Arrogant thoughtlessness is a worse enemy than anger to a executive. A false sense of

security and overindulgence in pleasures result from that. One has to be ever watchful and

thoughtful .Vigilance and bravery are more important than a fortress in

defence.Negligence can lead to disasters. Therefore listen to works of wise people and do

swadhyaya ,learn always, be watchful and vigilant and dharmic in all deeds and

words. Just as people look at rain cloud for sustenance, they look at rulers for

justice. Therefore,

Anthanar noorkum arathirkkum aathiyaay

Nintrathu mannavan kol.(543)

The ultimate basis of Veda of sages and dharma of the wise ,is the straight unfailing

scepter(symbol of justice)of a good king.Kol is the word here for justice, for balancing

,and a measure, and a scepter as symbol of justice.Chenkol,Thulaakkol and Kol fields of

the king (the law and order, the weight and measures, the wetland paddy as food)all comes

under the guild of a kulasangha of learned Anthanar (Brahmana/Brahmakshathra /rajarshi

as chieftain of a tribe ).If the ruler is such a just and wise one ,all wishes of people being

fulfilled justly under him, the entire world will be at his feet.(544).Then seasonal rains and

rich harvests will attend him .(545).It is not weapons which give victory to a just king but

his Kol (546) or natural justice and corresponding prosperity from the land blessed by

seasonal rains to give all fruits .The person who protects dharma, is protected by

dharma.Valluvar compares destruction of bad people who are harmful to dharma ,to

weeding of fields for growth of good crops(550).Kural 551-560 is about a tyrannical king

who is destroyed by his own actions. The lack of a compassionate ruler is compared to

lack of rain clouds leading to dry land with no greenery (557).Under a tyrannical regime

,according to Valluvar ,it is the haves (rich)who suffer more than the have-

nots.(558).They are deprived of all that they had ,because the tyrant is after their wealth

and ignore the poor. This was the foresight Valluvar had about the Landlords and kings of

India ,which happened under the foreign rule. It was they who lost all .The have-nots

remained as such .The haves lost all .If king is not just, rains fail, famines come, cows yield

less, Brahmins loose intellect and forget their Mantra and knowledge(559-560) and all

these happened as Valluvar foresaw it in BC 31.It is interesting how Valluvar compares a

dharmic king to a good music.

Pan en aam paatarkku iyaipu intrel

Kan en aam kannottam illaatha kan.(573).

Tune,expression,words ,of song etc should be in perfect harmony. To have an eye without

compassionate graciousness is like a music with these in disharmony ,and total

imbalance. The integrated quality of music as well as the king is in its compassion.

Valluvar has identified intelligence service and arthasasthra or literature on state-craft as

two eyes of the ruler.(Ottrum urai chantra Noolum).This is in conformity to the old

Sanskrit texts also. What was the need of a intelligent service or Gupthachara?To know

whatever happens to every one in the kingdom, at all times and necessary steps to be

taken for help or for prevention of disasters. For this a wide network of Gupthachara are

employed. They cover all, including kith and kin of king in their watchful eye. They

disguise as sanyasins,holy men, get access to all places and collect information without

arising any suspicion and protect secrets even under extreme co-ercion (586).They have

inner sources of verification of such information collected and present only after full

confirmation. A system of countercheck was there. The balanced statecraft of the times

should be understood from such statements of Valluvar.The spys should not know each

other. If three informants say the same version, there is reliability of information and

action can be taken. But the open reward is not possible for a gupthachara ,since that will

expose him to public eye and his job will suffer.

What Valluvar says about laziness is noteworthy. He says a person/administrator who has

no laziness will gain the entire universe ,which was measured by the three steps of Lord

Thrivikrama.That is the story of Mahabali ,King of Mahishmathy and of Kerala during

Vaamana Avathar of Vishnu. And the rule of Adi alavu(measuring with feet the time space

in astronomy)vakya is famous in Kerala tradition of astronomy .Lack of laziness and

human effort in achieving great deeds is praised. The great works are finished by the

strength of perseverance .And such works are for benefit of others too. Social service or

Velaanmai is with distribution of what is needed with a sense of duty to those who

deserve it most(Thakkarkku) as said in the Geetha .One who is committed to a cause and

do not go after sense pleasures is the pillar of strength for people, for

society. Industriousness brings prosperity while laziness brings the opposite. The elder

sister go with the lazy and the younger, the lotus-born Lakshmi with the industrious

(617).There may be limits to ones intelligence, or its outcome, and one may call it fate or

Luck. But with whatever available knowledge ,failure to apply that knowledge for work

and for social welfare is blameworthy (618).Thus practical application of learning,

gnaana is needed for all people and no one can escape from not exercising the will power

to make it to good use. Then Valluvar says(619)even if Daivathaan (God)or providence is

not helpful the personal efforts will bring its fruits (kooli or salary/fruit of action).The

result will be proportional to the effort .Reaction has to be proportionate to action is a

universal law of prakrithy.With hard labor and ceaseless industry people are able to

overcome the fate (swabhaav of thriguna ).This kural(620)is just the opposite of Kural

380 which states that destiny is supreme and even with planned efforts to overcome it, one

has to experience its effects. How is these contradictions conciliated? The 380th kural is

saying that karma determines a mans disposition and predilections in present life .620th

say human beings have options either to take the line of least resistance and let it go like

that or to overcome pre-determined obstacles with a dominant will ,discerning knowledge

and persistent effort which could make all the difference in ultimate outcome in a

particular set of circumstances. Even though the result may not be 100% what is desired

one can reach a near enough objective.Geetha(4.37)say fire of knowledge reduce karma

to ashes and Valluvar say a matching will and industry could complete the process of

victory over fate and that is what Nishkamakarmayoga of Geetha also teach

us.Therefore,there is no contradiction, though seemingly contradictory. Conciliation

happen when we understand the meaning properly. If not, the controversy will lead to a

theoretical jargon of confusion which is of no use to anyone.

Fortitude and power of endurance in face of all adversities is a great strength and a

strategy to overcome it.Kural 622 says ,even if a flood or deluge comes with all

misfortunes, the wise can overcome it with his right thinking. Whether Shakespeare got his

expression” Taking up arms against a whole sea of troubles” from Valluvar has to be

thought of. If one can look at misfortune with a smile on his lips and face it, one can

overcome it is Valluvar theory. Such a person with fortitude is compared to a brave bull

yoked to plough, who breaks all terrains that it traverses up or down, desert or

swamp.(624).The tenacity of the bull in preparing the hard ground ready for next produce

is compared here .To understand that misfortunes is the law of life and to know this and

to be not perturbed is wisdom. Then one can face it with unflinching

equanimity. Adversity is a challenge for survival and know our circumstances and plan

ahead and face when it comes.

What all should the advisors or councilors of a wise king know?

Karuvi(instruments/technology),Kaalam(time/seasons),cheykai(the methods of

performance)cheyyu(the act or function itself)aruvinai(all its pros and cons )should be

analyzed by them. He should have 5 traits:-Resoluteness, concern for welfare of

people, study of statecraft, driving energy. He should be able to reunite antagonists, cherish

existing allys,disunite allys among the enemies.(except the last said all seems necessary

from my point of view.)This is for the unity and co-operation and leadership qualities of

the ministers is a must for it. The minister assess everything in the country on a action-

oriented basis .The success-oriented action plan of a minister depend upon his

learning. Every subtle knowledge about the country should be known to them if they have

to take a successful action .They should know their country, its

tradition,geography,strengths of agrarian and other economy traditionally and various

measures of improvement for increased production, welfare of people etc and the defense

of the nation. Not only book learning but practical knowledge is important(637).The art of

persuasive speech, oratory and communication power as part of leadership quality of

ministers is ascertained by Valluvar.It should be logical and convincing to listeners

.Kural 644 says “no greater dharma or worldly benefit can accrue ,than by suiting ones

speech to the assessed intellectual level of the audience.” The target audience determine

the standard of speech of a yogin .This is a principle of management and public speech

of modern times.

In debate convincing style, good memory and fearlessness are important. Profound ideas

can be expressed in simple language in orderly fashion. A unfocused question can bring

an unfocused answer. So ask what you want to clarify in simple short structured

question. You will get structured focused answer if the student know answer. If they don’t

know no beating about the bush is possible. So a discussion if it leads to beating about the

bush means the opponent is simply showing off that he knows everything and actually

doesn’t know anything ,So the best answer should be a golden silence .To people who are

squeaking without an aim, and to purposeful arguments to belittle one, what should one

do? Do not go into waste of time by arguing with them is the best advice Charaka gives

.That will reduce confusion. And will save your time, energy and health. To go into

meaningless argument with such people is detrimental to ones reputation also.

So what are two steps a wise advisor give to a person who start an enterprise?

1.Avoid all ill-considered actions

2.Once an action plan is agreed upon after proper discussion of its pros and cons and its

risk etc,embark upon it and be ready to face all problems that ensue.

Life is such a project which has to be faced both in pain and pleasure, in gain and loss

alike. An efficient wise man disclose his purpose and action plan only after completion of

action and its success .premature disclosure can lead to many problems.Kataikotka is the

word used for final disclosure by Valluvar.

Make a plan, speak about it. That is an achievement. But a greater achievement is to

accomplish the plan as stated and ten speak about it.(664).The man with a

willpower(Ichasakthy)makes a design or plan of action, achieve his objective facing all

adversities and he is an efficient leader(666).Do not insult men looking at their

stature, because an axle-pin(Achaani) is essential for function of a mighty temple car. Thus

all people ,whether small or big, rich or poor were given equal importance in the

management science of ancient India .And that was the reason why all were satisfied and

there were no rebellions in distant past ,one should think.Kural 669 says programmes

,which increase happiness and peace of all beings or subjects ,should be pursued with a

willpower and continued even against al hazards. This is the ultimate hallmark of success

for Valluvar ,just as for Srikrishna in the Bhagavad-Gita .

Once a decision made quick implementation is needed(671-672).There are two types of

actions:-1.Which can be done at leisure ,implemented slowly as along term plan

,slowly, deliberately

2.Things require prompt quick actins which cannot be delayed or put off even for a

Moment

Agricultural pursuits have both these limbs of action. Before commencing an action, it is

wise to consider in depth the objective, possible obstacles, benefits and risks and

reactions after completion .(676)To do a job advise from an experienced one with

expertise on the subject is essential.kural 678 say one successful plan will lead to another

as with one elephant ,we capture another elephant ,which again shows that Valluvar was

aware of capturing of elephants in the Chera country. The 677th and 678th kural read

together mean that one should learn expertise from an experienced person and use it by

hard work and industry to reach heights of success and become a model for entire

world. Japan had done this in recent years. If one wants prosperity to ones country ,one

should create a peaceful atmosphere for carrying out all activities of production, trade and

commerce etc.Selection of messengers and ambassadors to courts of other countries and

the diplomatic qualities of such messengers are dealt with in 681-690 kurals.

Valluvar says the speech of a wise man in an assembly is like the channeled water to

grow living plants. The word chorinthtru indicate the correct amount of water being

channellised in right manner through proper channel to each field/or plant so that all

grow and prosper. It shows the common methods of irrigation prevalent in those times.

Speaking to people who will not understand the intellect of the speaker is like throwing

nectar into a gutter.(720)

In a discourse one has to absorb worthy thoughts from those more learned(724).

A welfare state and a prosperous nation:-

To be prosperous a nation need ,(K 731)

1.Unfailing harvest (produce for food sufficiency)

2.Wise men for giving good advise(men of learning and character)

3.worthy men of wealth (good and compassionate rich people who share wealth with

others)

The land,labour ,and learning and capital sharing in other words which are organized on a

definite basis of dharma.

A country with abundant production and consequent wealth and harvests in plenty

unaffected by pests and diseases is prosperous and famous.(732)

A great nation bears unexpected burdens with fortitude, and still regularly pay the needed

taxes to the King(733).Freedom from famine and epidemics and harassment by

others(foreigners/enemies)make one prosperous.(734).Pasi,pini and pakai should not be

there for prosperity .This foresight of Valluvar deserves special mention. Because all the

three usually come together and make the nation weak and poor but still a great nation

face it and come up or emerge again as a great nation.(Which we are witnessing now in

Japan, India etc).

Kural 735 says that a prosperous nation will not have warring sects and destructive

internal strifes or murderous offences that disturb the peace of the country.Kolkurumbu

(motiveless murder)is happening every day in all nations of the world at present and

makes entire world less prosperous. Only if they see reason and come to terms ,peace will

prevail. The country which was laid bare by enemies, still do not loose its basic essence of

prosperity is the leader among nations according to Kural(736).And kural 737 continue

that the waters on the surface of land, rains that fall from clouds, the mountains, rivers and

great dharma(val aran) are the real prosperity of a country. Actually the word irupunal is

used (two sources of water).The surface and groundwater including. The ocean and

mountains as natural resources as well as defence,dharmam and plalace(Aranmanai being

palace/fort)for protection is given in a pun in this kural.Piniyinmai(Disease less ,healthy

state),chevam(wealth)vilaivu(good harvests)inpam(happiness) and

emam(security/defence)are the five necessities for prosperity of a nation.(738)The

pleasures are interpreted as social festivals and fares with dance and music for rejoicing.

Kural 739 says the prosperous land gives good produce without much effort, and with

rainfall and good soil ,and it is the best. The dry lands where people toil with their sweat

to earn a living is not considered as a good prosperous land. The good sign goes to Kerala

and Malabar and to Cherrapunchi in Assam then.(in case of India).

Naaatu enpa naataa valarthana naatu alla

Naata valam tharum naadu .

But still with all these economic factors and all other attributes of a prosperous land if a

land is not doing well it is because the ruler is not good and efficient(740).This is what is

disturbing when we think of Kerala.Kerala has all signs of a prosperous land and if it is

not yielding good produce the rules and attitudes of the people are to be considered

thoroughly to find the real cause for this failure.

How the ancient kings colleted revenue ?Valluvar say(755)the wealth is collected from

people when they give it with compassion and love .The king should not collect it

without their willingness. The ownerless property, custom duty, excise duty ,prizes and

tributes alone belong to the king absolutely(756).Along with this 1/6th of produce which

people give willingly as revenue for protecting them goes to kings income.

The position of one who makes wealth (an entrepreneur)with plenty of financial backing

is compared to a person who ascends a hill to see a elephant fight on the level

ground.(safety and security if there is good capital behind).

Valluvar thinks that in great adversity only a honest traditional army will serve the king

and the new ones will run away or make benefit by frauds. He asks what is the use of

having an army of rats which dismantle with the hiss of a serpent? The good honest army

does not desert or disgrace and maintain traditional valour in all situations.(Such an army

of Valluvakonathiri as Chaver army came into existence against Zamorin during

Mamanka means ,such people were present in Valluvar’s time also. Was he one among

the army chiefs of such tradition? It looks like so. Because 771 is a kural of such a chief

addressing a prince insulting a cheifton/king .It says:-Do not challenge my leader .Many

have challenged him before and now they have all become stone statues.(about the

memory stones of warriors as Veerakkal in Tamil speaking countries).For my leader the

word used is “En Ai” as laid down by Tolkappiyam.(Aiyyan/Ay ).

About enmity within a guild or tribe Kural(881)say even a shady grove and inviting

fountains will be bad if they breed diseases and equally dangerous are treacherous

kinsmen and friends within a kingdom. How internal strifes ruin a nation is described in

detail by him. Even if the treachery is only the measure of a sesame (ellalavu)since it is

from within it is dangerous is his view. He also says men who are ruled by wives (by fear

of her, acting according to her words ,and are infatuated with wife)will not be able to do

something great for society ,though he may achieve some personal wealth and fame

.Because he had lost his greater dharma he is looked at with scorn by others. It is a

shameful evil for a man of worth according to Valluvar to be obedient to wife and neglect

social duties. The man who is afraid f his wife is a wretch who does not get salvation

because he fails in doing dharma. He cannot do a good turn to even a deserving person for

fear of his wife and her harsh words. They pretend as Gods of bravery but people will not

respect him. Or even if he lives like a God ,with fame, wealth and luxuries ,he never gets

acclaim as a good person. A modest womanhood is to be praised more than such a

manhood. The man who is a slave to wife will not do justice even to his honest friends

and to society .He will do the wife’s bidding all the time .He does not get love,virtue,or

anything at all .The woman who love for wealth of a man will only be a ruin for his

dharma. The people who sell dance, music and body for money are alike in

Chilappathikaram (3.8.9).The enemies of a good man are woman who pretends love for

getting his wealth(Irumanappen or woman with one in mind and doing another)playing

dice and drinking alcohol. Therefore one should avoid these for a dharmik life.

A kavariman or yak removed of its wool prefer to die than live. Like that is a honest

human being of good ancestry who will never part with his honour.In the Cheraman

Kanaikal Irumporai,a chera king sang(Purananuru 74) when he was imprisoned and

slighted by a chola king that he prefered to end life than suffer such slight within a prison.

A chantron(gentleman)is having 5 qualities according to Valluvar.

1Compassion for all lives.

2.sensitiveness to shameful conduct

3.social co-operation

4.Grace to all neighbors and beings of world

5.upholding truth always.

He my be poor but his innate strength of character makes him rich internally even in that

state and he is any day nobler than a wealthy man without this character.Kural 930 say

all men have limbs and organs alike but it does not exalt a man to oneness with the great

man. Meaningful affinity comes from cultural identity not from the human form

alone. The one who serve others with dharma, justice is praised by entire world as great. It

is by such men of good breeding and culture that the world goes on smoothly. But for

them the balance and harmony of world would be buried in dust. Accumulation of great

wealth in a uncultured mans possession is like milk kept in a unclean vessel and turn sour

easily. Wealth not shared with public is a waste. It is a miser who hoard wealth who is

born as a demon in next birth according to Valluavar.They are burdens to mother

earth. Even with their crores of money they are useless .He is a plague on his own wealth

or a beautiful lady who grows old in her obstinate loneliness of spinsterhood (not

allowing any one to enjoy her beauty).His wealth is a poisonous tree in the middle of a

village ,with fruits which no one will eat or relish .The generous man is like a rain cloud

and even when his resources finish they are replenished in no time for benefit of

mankind.

Food ,clothing, and other daily needs are alike for all men but the good man is different

from others by his sensitivity to shame. The great people who wants to serve the world

plans their activity systematically within the defensive bounds of sensitivity to shame. If

one breaks rules of ethics he offends his birth. If he acts dishonourably,he is lost to virtue

itself.

Citizenship duties:-

Valluvar says(1021-1030) nothing advances ones family prestige better than service to

the community,committedly performed till ones objective is fulfilled. Endeavour and

in-depth knowledge are the two qualities based on which a community will prosper. When

a person sets out to work for the advancement of family and the community ,God himself

will grid up loins and lead him. The efforts of those who try ceaselessly to raise the

standards of prestige of their extended family (kulasangha)will be crowned with success

even without much planning. The man who shuns inequity and assiduously promotes

community welfare will find all the world becoming his kindred.

Kuttram illa kudi ceythu vaazhvaanai

Chuttamaaychuttum ulaku.

In Purananuru Poet Kanian Poomkuntranaar say”Yaathum oore yaavarum keleer”.(The

entire world is our home/village .)Manly endeavour in a person of noble heritage involves

advancement of his community ,as his personal business and family’s bounden duty. Just

as the brunt on the battlefield falls on the courageous, the service to community as a total

burden devolves on those who can bear it. Community service need not wait upon season

or dignity. Those who procrastinate so ,will ruin their own reputation and the

community. The effective reform of society is built upon the consecrated suffering of a

few devoted and committed individuals. Such people are ready to suffer any thing

(physical and mental)for the benefit of others
.
The kural is “Idumpaikke kolkalankollo kudumbathai kuttram maraippan udambu”and

the word Idumpa is significant.If one remember the name of Bheema’s wife Hidumba(in

Tamil Idumba) who bore a son for sacrificing his body for community benefit,one

wonders whether this Tamil name was given because she belonged to Tamil speaking

Dravida country.

Kambaramayanam also say(Sethubandha 53):-

Idumbai ethanaiyum pstutheythinum

Kudumbathankum kudippiranthaarine

If there is no public spirited people to support it, family and community will fall uprooted

,when a misfortune befalls.(Nallal illatha kudi is a village where there are no good and

unselfish people).

Agriculture:-

1031:-chuzhantrum erppinnathu ulakam athanaal

Uzhanthum uzhave thalai.

The world depends on the plough ,more than on any other avocation in life. Despite

hardships ,therefore agriculture is the best (the thalai or head of all

professions).According to this view agriculturists are the most productive class and the

crux of a country’s economy. The 18th century France also said this .But Indian

agriculture and its ways are unique due to its geographical peculiarities and the

monsoons. The Kallaani anicut in Cauvery by Karaikalacholan is proof of the old King’s

concern of irrigation.

Kalingar said ,after all the wanderings across the seas ,over the mountains, felling forests

and wandering over the land ,finally one returns to the constructive toil behind the plough

to get his own food.

1032.The ploughing class is the axle pin of the revolving world ,because they sustain all

others who leave the plough ,to take to different occupations.

This is still true. Whoever makes two grains of corn or two blades of grass ,to grow on a

spot of land where only one grew before ,deserves better of mankind and do essential

service to country. Therefore Thomas Jefferson called Good farmers as chosen people of

God .Dr Johnson called agriculture is the noblest science.

1033.The people who till soil and raise their own food are the people who live by

right. Others are only parasites who live upon them. They have to live Thozhuthundu

(worshipping for eating) to those who live Uzhuthundu( by plough).

Proverbs(2,11)say

He who tills his land has enough to eat

But to follow idle pursuits is foolishness.

1034:Palakudai nezhalum tham kudaikkeezhkaanpar

Alhaku udai nezhalvaar

Note the words Kudai and kudai twice in this. This is a description of the Kudainaadu.

It says the green fields waving in fullness with sheaves of corn surely bring all countries

around it ,and under its umbrella.

This is true to every word as we know from history of India .All the foreign people came

to India hearing its prosperity ,its culture through the seafaring people of the western

shores and reached Kerala first.Kodai nad was the seat of the Chera king and a person

from Valluvanad of this Valluvakonathiri is natural to use the word and describe it .The

people who eat only the fruits of their own toil, will never beg. Nor will they deny alms to

a mendicant at their door. Sharing food is the quality of a agriculturist.Vallluvar valued

this economic freedom which agriculture confers on a person who takes it up as an

avocation. Both land audits tiller know high value of sharing and giving in abundance

.The self respect of never begging and always giving is a virtue of people who produce

food .For a person who cultivates land and respects and love the profession the land gives

everything. The kings of Chera country and their chieftains were famed for their giving

alms and food right from time of Mahabharata war and in sangham literature this is

always mentioned. It is this land which is neglected and people are begging at other states

doors for their sustenance in the present times. This should ask the question “Why “and a

solution for it found .

1036:- Uzhavinaar kaimmadanghin illai vizhaivathoom

vittom enpaarkku nilai.

If tillers of land withdraw their labor ,even those who have renounced the world will

lose their serenity and concentration of spirit. That is the whole economy will come to a

standstill and it should never happen for the prosperity of land .The intellect of the

sanyasin,of scientist and of white collar job people depend on food which is produced by

agricultural people.

1037:-If the ploughed soil is left to dry to a fourth of its bulk there will be plenteous crops

,without even a handful of manure being put in.

Field is ploughed in wet state .The turned up soil is left dry in sun and air ,for

considerable length of time ,till the dried up soil is only 1/4th of quantity of original mud

turned up ,then that soil does not need any further manure to become fertile. This is

because aeration results in absorption of nitrogen from atmosphere. So Valluvar is

postulating an ancient parallel to modern principle of effective aeration and

nitrogenisation of soil. Adequate aeration is needed for raising good crop.

The word Thodippuzhuthi is used here. It is considered as a measure of weight ,also called

a Palam in later times. Kacha or kachu in the kural means a 1/4th of Thodi.One

interpretation is that thodi is a pound but how this interpretation was derived is unknown.

One palam is a weight. The thodi is a piece of land .Kacha is 1/4th of thodi .Or of one

palam .This is a integration of geographical (length,bredth and area) into weight (mass)

which gives perfect astronomical and cosmic measurement integration of whole earth in

relation to its mass and energy .

1038:-Ploughing is important.Manuring is more important. After weeding, more vital than

water management is plant protection.

Valluvar here lists the important steps for a good crop.

1.requisite extant of ploughing

2.manure

3.weeding at right time

4.proper water management

5.protection of crop from pests and diseases.

He has not left out anything of green revolution .

1039:- If the husbandman does not pay personal attention to his land ,like a neglected

wife, that field will turn its face away from him in loving anger.

Valluvar use the word Oodal here ,the paribhava or anger of love. Or remain sulky and

sullen. The absentee land lordship was not probably there inValluvar times and all

agriculturists loved the land and their vocation as well as the plants .

1040:-Ilam enru achai iruppaaraikkaanin

Nilamennum nallaal nakum

This good earth(as a woman )will laugh at those who pleads poverty, and sit idle

,neglecting their productive land.

The laborers and farmers who complain of poverty when they have this good earth

which is bountiful and give in plenty if proper attention is given is considered foolish by

Valluvar.There is no land unfit for cultivation .Idleness and poverty go together.

The size and combination of inputs can overcome inherent limitations in any soil. And

therefore a man who sits idle and let his land go fallow is an idiot ,who deserve to be

laughed at .If we do our share ,the land itself will do the rest .

Poverty is dreadfully painful and destroy all honor and refinements of speech and

action. When poverty and famines come ,people neglect studies and revert to disgraceful

speech even if born in a family of scholars. The analytical thoughts of people are

neglected when people are suffering hunger. This leads to loss of all values and dharma

.Even a mothers love is less when a man is poor .People look at relatives as if they are

total strangers when they are poor.

People who have once experienced poverty ,will always think of it .Kural 1048 says this

thought:- The abject poverty that killed me yesterday, Am I to face it again today? Every

day will be a struggle for existence for such a man and a question of sheer survival in

face of adversities and he never lives in bliss .One will go to sleep in midst of flames but

will never sleep in midst of poverty and the fear of it. He counts each day and his savings

to ward of poverty the next day and becomes a mercenary and forgets all other

virtues. Thus poverty makes a nation lose honor .people who have to depend on salt and

gruel on others sometimes take up to sanyasa only to get a feed (because sanyasins get

food .This is what Sankara said Udaranimitham Bahukrithavesham).At the sight of

charitable people who are ready to give alms to needy ,poverty will flee from earth. Thus

rich people can be trustees of society by sharing wealth in improving society. They used

to donate lands and wealth to temples for charity of feeding poor .

Good men share wealth at a mere call while ignoble ones give only when crushed like a

sugarcane.(1078).They see a neighbor well-fed and clothed and hasten to find vices in

them. There is no use for the world with such unscrupulous men .In case a misfortune

come, these people will quickly sell themselves to the highest bidder.

Thus Valluvar described the dharmic agrarian economy which prevailed during his times.