Socio-political and Economic thoughts in Thirukkural:

A Matchless Contribution to the Indian Knowledge

Systems from Tamil Nadu
Abstract
Dr. K. Anbumani
Associate Professor, Institute of Cooperative and Corporate Management,
Research and Training (ICCMRT), 467, Sector 21, Ring Road, Indira Nagar,
Lucknow, Uttar Pradesh, India – 226016 (Mob: 7355615114)

Thirukkural or Kural written by the Classical Tamil Poet Thiruvalluvar is one of

the most notable literary and ethical treatises available in Indian languages. It
consists of 1330 short couplets in kural venpa format consisting of seven words
each, four words (cirs) in the first line and three words in the second line. There
are ten couplets in each chapter and each chapter dwells on a particular human
quality or principle. The text has been dated variously from 300 BCE to 5th
century CE. It has survived over 2000 years and is regarded as the most relevant
work even today. This book has been translated in more than 40 languages, and is
the most translated book on ethics in the world next only to the holy books of
Bible and Quran.
The most important features of Thirukkural are; (1) It is secular in nature, (2) It is
universally applicable to all people across the universe, (3) It is everlasting and its
messages transcend time. This secular, universal and immortal nature of
Thirukkural combined with its conciseness and literary charm has been the pride
of the Tamils for many centuries. Unlike various religious works in the Indian
knowledge systems which aim at guiding people on ‘life after death’ Thirukkural
guides people how to lead a better ‘life on earth’. It aims at guiding them to live a
moral, ethical and useful life in this world.

Out of the four eternal values known as, Virtue (Aram, Dharma), Wealth (Porul,
Artha), Love (Inbam, Kama) and Liberation (Veedu, Moksha), Thirukkural
dwells only on the first three aspects. The first part of the book (380 kurals in 38
chapters) deals with aphoristic teachings on virtue, the second part (700 kurals in
70 chapters) deals with wealth and the third part (250 kurals in 25 chapters) deals
with love respectively.

Though written millenniums ago its principles are still relevant in present day
contexts and stand as an embodiment of human life. This paper superimposes and
connotes the social, political and economic thoughts of Thirukkural as referred in
the first two parts of the book with an objective of introducing the knowledge
supremacy and advanced thinking found in this ancient Tamil treasure to the
foreigners and the Indians haven’t heard about it.

இயற்றலும் ஈட்டலும் காத்தலும் காத்த

வகுத்தலும் வல்லது அரசு (385)

Iyattralum Eettalum Kaaththalum Kaaththa

Vaguththalum Vallathu Arasu

The prince shall know how to develop the resources of his kingdom and how to
enrich his treasury; how to preserve his wealth and how to spend it worthily.

கண்ணுடையர் என்பவர் கற்றோர் முகத்திரண்டு

புண்ணுடையர் கல்லா தவர் (393)

Kannudaiyar Enbavar Kattror Mugathirandu

Punnudaiyar Kallaa Dhavar

The learned alone can be said to possess eyes; the unlearned have only but two
sores in their head.

ஒருமைக்கண் தான்கற்ற கல்வி ஒருவற்க்கு

எழுமையும் ஏமாப்பு உடைத்து (398)

Orumaikkann Thaankattra Kalvi Oruvarkku

Ezhumaiyum Yemaappu Udaiththu

The benefits of the learning that a man acquired in one generation shall continue
even to his seven generations.

கேடில் விழுச் செல்வம் கல்வி ஒருவற்க்கு

மாடல்ல மற்றை யவை (400)
Kkeidil Vizhuch Selvam Kalvi Oruvarkku
Maadalla Mattrai Yavai

An imperishable and flawless treasure to a man is his learning; other wealth is as

nothing before it.

மேற்பிறந்தார் ஆயினுங் கல்லாதார் கீழ்ப்பிறந்துங்

கற்றார் அனைத்திலர் பாடு (409)

Merppiranthaar Aayinung Kallaathaar Keezhppiranthung

Kattraar Anaithilar Paadu

The unlearned though born of a higher family is esteemed much less than a
learned man born of inferior descent. Education alone can abolish such higher –
lower discriminations.

பிறப்பொக்கும் எல்லா உயிர்க்கும் சிறப்பொவ்வா

செய்தொழில் வேற்றுமை யான் (972)

Pirappokkum Ellaa Uyirkkum Sirappovvaa

Seithzhil Vettrumai Yaan

All people are equal by birth; their reputations may vary depending the lives they
lead.

Manu Smirti

1.87. But in order to protect this universe He, the most resplendent one, assigned
separate (duties and) occupations to those who sprang from his mouth, arms, thighs,
and feet.
1.88. To Brahmanas he assigned teaching and studying (the Veda), sacrificing for their
own benefit and for others, giving and accepting (of alms).
1.89. The Kshatriya he commanded to protect the people, to bestow gifts, to offer
sacrifices, to study (the Veda), and to abstain from attaching himself to sensual
pleasures
1.90. The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, to study (the Veda), to
trade, to lend money, and to cultivate land.
1.91. One occupation only the lord prescribed to the Sudra, to serve meekly even these
(other) three castes.
1.96. Of created beings the most excellent are said to be those which are animated; of
the animated, those which subsist by intelligence; of the intelligent, mankind; and of
men, the Brahmanas;

எப்பொருள் யார்யார் வாய்க்கேட்பினும் அப்பொருள்

மெய்ப்பொருள் காண்பது அறிவு (423)

Yepporul Yaaryaar Vaaiketpinum Apporul

Meipporul Kaanbathu Arivu

To separate the truth from the false in every utterance, whoever it be that
speaketh, that is the part of a wise understanding.

இடிப்பாரை இல்லாத ஏமரா மன்னன்

கெடுப்பார் இலானுங் கெடும் (448)

Idippaarai Illaatha Yemaraa Mannan

Keduppaar Ilaanung Kedum

Behold the prince who reposeth not on the support of men who can rebuke him;
he will perish even when he hath no foes.

அழிவதூஉம் ஆவதூஉம் ஆகி வழிபயக்கும்

ஊதியமும் சூழ்ந்து செயல் (461)

Azhivadhoovum Aavadhoovum Aagi Vazhipayakkum

Oothiyamum Choozhnthu Seyal

Take into consideration the output and the wastage and the profit that an
undertaking will yield; and then put thy hand on it.

ஆக்கங் கருதி முதல் இழக்குஞ் செய்வினை

ஊக்கார் அறிவுடை யார் (463)

Aakkang Karudhi Muthal Izhakkunj Seivinai

Ookkaar Arivudai Yaar

There are enterprises that tempt with a great profit but which perish even the
capital itself; the wise will never undertake them.

வகையறச் சூழாது எழுதல் பகைவரைப்

பாத்திப் படுப்பதோ ராறு (465)

Vagaiyarach Choozhaadhu Ezhudhal Pagaivaraip

Paaththip Paduppatho Raaru

To make war without planning and checking everything beforehand, shall only to
transplant they enemy in the warfront.

செய்தக்க அல்ல செயக்கெடும் செய்தக்க

செய்யாமை யானுங் கெடும் (466)

Seithakka Alla Seyakkedum Seithakka

Seyyaamai Yaanung Kedum
There are things that ought not to be done and if though do them thou will be
ruined; and there are things that out to be done and if thou do them not thou will
be ruined also

எண்ணித் துணிக கருமம் துணிந்தபின்

எண்ணுவம் என்பது இழுக்கு (467)
Ennith Thuniga Karumam Thuninthapin
Ennuvam Enpathu Izhukku

Decide not upon any action except after careful deliberation; he is a fool who
undertake such things first and convince himself that ‘I shall think about it
afterwards’

வினைவலியும் தன்வலியும் மாற்றான் வலியும்

துணைவலியும் தூக்கிச் செயல் (471)

Vinaivaliyum Thanvaliyum Maattraan Valiyum

Thunaivaliyum Thookkich Seyal

Weigh justly the difficulty of the enterprise, thy own strength and strength of thy
enemy and strength of your allies and the enter though upon it.

பீலிபெய் சாகாடும் அச்சிறும் அப்பண்டஞ்

சால மிகுத்துப் பெயின் (475)

Peelipei Chhaahaadum Achchirum Appandanch

Saala Miguththup Peyin

Put too many of them and even the light weighted peacock’s feathers would break
the wagon’s axle.

ஆகாறு அளவிட்டி தாயினும் கேடில்லை

போகாறு அகலாக் கடை (478)

Aahaaru Alavitti dhaayinung Kedillai

Pohaaru Ahalaak Kadai
It doesn’t matter even if the feeder channel is narrow, provided that the draining
channel is not wider.

Gnaalang Karudhinum Kaikoodum Kaalam

Karudhi Idaththaarr Seyin (484)

One can conquer even the whole world if he chooses the proper time, place and
objectives.

Vaari Perukki Valampaduththu Uttravai

Aaraaivaan Seika Vinai (512)

Behold the man who is able to develop the resources of his kingdom and to cure
the ills that may befall it, set him to manage thy affairs.

Idhanai Idhanaal Ivanmudikkum Endraainthu

Adhanai Avankann Vidal (517)

Determine first the capacity of the servant and the work for which he is fir; and
then leave him in responsible charge of the same.

Ornthu Kannodaathu Iraipurinthu Yaarmaattum

Thernthu Seivathuahdhe Murai (541)

Deliberate will and lean not to either side; be impartial and consult with the men
of law; that is the way to administer justice.

Punishment for same crime is different for Brahmanas and others by manusmirti

Kudipuram Kaaththombik Kuttrang Kadidhal

Vaduvandru Vendhan Thozhil (549)
Behold the prince that guarded his subjects from enemies both within and
without; if he punish them when they go wrong it is not a blemish but only his
duty

Kolaiyin Kodiyaarai Vendhoruththal Paingkoozh

Kalaikatta Adhanodu Ner (550)

Punishing the wicked murderers with death sentence is like the removing of
weeds from the cornfield.

Koozhum Kudiyum Orunkizhakkum KolKodich

Choozhaathu Seyyum Arasu (554)

Behold the thoughtless prince whose rule swerveth from the ways of justice; he
will lose his kingdom and his substance also.

Ellaarkkum Ellaam Nigalpavai Engnaandrum

Vallaridhal Vendhan Thozhil (582)

It is the duty of the prince to learn betimes everything that befalleth every man
and every day.

Ottrottri Thantha Porulaiyum Mattrumor

Ottrinaal Ottrik Kolal (588)

Even the information that has been obtained by a spy should be tested using
information obtained by another spy before trusting / taking action on it.

Ottrottru Unaraamai Yaalha Udanmoovar

Sottrokka Therap Padum (589)

See that no spy knoweth the others engaged in the same work; when three reports
agree, though mayest give credence to them.

Yepporul Yaaryaar Vaaiketpinum Apporul

Meipporul Kaanpatahu Arivu
Delphi method of opinion checking

Vellaaththanaiya Malar Neettam Maandhartham

Ullath Thanaiya Dhuyarvu (595)

The water with which a plant is watered is the measure of the luxuriance of its
flower; even so, the spirit of a man is the measure of his fortunes.

Neduneer Maravi MadiThuyil Naangum

Keduneeraar Kaamak Kalan (605)

Procrastination, forgetfulness, sloth and sleep these four are the cosy pleasure
boats of those that are fated to perish.

Muyarchchi Thiruvinai Aakkum Muyattrinmai

Inmai Puhuththi Vidum (616)

Industry is the mother of prosperity; but Indolence only shall bring forth penury
and destitution.

Dheivaththaan Aahaatheninum Muyarchchi Than

Meivaruththak Kooli Tharum (619)

Even though the Gods be against; industry is bound to pay the wages of labour.

Su. Venkatesan MP..While other books like Arthasastra, Aristotle, etc spoke
about how to manage men, Thirukkural taught us how to manage the minds of
men

Oozhaiyum Uppakkam Kaanbar Ulaivindrith

Thaazhaadhu Ugnattru Bavar (620)

They will snap their fingers even at destiny who succumb not to it but labour
unremittingly in spite of it.
Idukkann VarunKaal Nahuga Adhanai
Aduththoorvathu Aghthoppa Dhil (621)

When thou meet with misfortune face it with thy best smile; for there is nothing
like a smile to enable a man to hold on against it.

Inbaththul Inbam Vizhaiyaadhaan Thunbaththul

Thunbam Urudhal Ilan (629)

The man who run not after pleasure in the day of success does not suffer any pain
in the days of failure too.

Gita: What is given , it is given from here, what is taken it is taken from here, not
to worry

Karuviyum Kaalamum Seigaiyum Seyyum

Aruvinaiyum Aaandathu Amaichchu (631)

Behold the man who can judge the right ways and means of achieving great
enterprises and the proper season to commence them; he is the proper man for thy
council.

Vankann Kudikaaththal KattraridhalAllvinaiyodu

Ainthudan Maandathu Amaichchu (632)

Study, resolution, manly exertion and loving attention to the welfare of the people
these make along with the last the five qualifications of the councilor.

Aakkamung Kedum Adhanaal Varudhalaal

Kaaththombal Sollinkat Sorvu (642)

Prosperity and ruin are in the power of the tongue; guard them therefore against
imprudence of speech.

Solalvallaan Sorvilaan Anjaan Avanai

Ihalvellal Yaarkkum Aridhu (647)
Behold the man who is eloquent of speech and known neither confusion nor fear;
it is impossible for anyone to defeat him.

Salathaal Porulseidhe Maarththal Pasumann

Kalaththul Neerpeithiriee Iyattru (660)

To try to lay by wealth by means of guile is like trying to preserve water in a pot
of clay that is not backed.

Uruvukandu Ellaamai Vendum Urulperumtherkku

Achchaani Annaar Udaiththu (667)

Despise not a man for his outer look. For there are men who are even as the axle-
pin of the mighty rolling car.

No body shaming of discriminations. Don’t judge a book by its cover. NASA

Sweeper.

Soozhchchi Mudivu Thuniveidhal Aththunivu

Thaazhchchiyul Thangudhal Theedhu (671)

The end of all deliberation is to arrive at a decision; and when a decision is come
to, it is wrong to delay the execution of it.

Kurippin Kurippu Unarvaarai Uruppinul

Yaadhu Koduththum Kolal (703)

Behold the men that can judge a man’s intentions from his looks; take them into
thy council at whatever cost.

Aduththadhu Kaattum Palingupol Nenjam

Kaduththadhu Kaattum Mugam (706)

Even as the crystal changeth and assumeth the colour of that which is near, even
so does the face alter and show that which overfloweth the heart.
Urupasiyum Ovaap Piniyum Serupahaiyum
Seraathu Iyalvathu Naadu (734)

The great country is one which is free from famines and plagues and which is safe
from the invasions of foes.

Arameenum Inbamum Eenum Thiranarinthu

Theedhindri Vantha Porul (754)

Behold the substances that is acquired by means that are not evil; righteousness
floweth therefrom and happiness also.

Arulodum Anbodum Vaaraap Porulaakkam

Pullaar Purala Vidal (755)

Affect not the substance that is divorced from mercy and kindness and touch it not
with thy hands.

Nahutharp Poruttandru Nattal Mihudhikkann

Merchchendru Idiththarp Poruttu (784)

The purpose of friendship is not merry making alone; but the restraining and
reproving of oneself when one goes astray

Udukkai Izhanthavan Kaipole Aange

Idukkan Kalaivathaam Natpu (788)

Behold the hands of the man whose garments has blown aside, how it hurries to
recover his limbs, that is the symbol of the true friend that hasteneth to succor a
man in his misfortune.
Azhachcholli Allathu Idiththu Vazhakkariya
Vallaarnatpu Aainthu Kolal (795)

Look for the men who know the way of the wise and can reprove and chastise
thee whenever thou go astray and make them thy friends.
Kettinum Undor Urudhi Kilaignarai
Neetti Azhappathor Kol (796)

There is a virtue even in misfortune; for misfortune is the rod wherewith one can
measure the loyalty of true friends.

Ondreidhi Noorizhakkum Soodharkkum Undaamkol

Nandeithi Vaazhvathor Aaru (932)

Behold the gamblers who lose a hundred where they gain but one; verily is there a
way for them to thrive in the world?

Period of Mahabharatha… soothu said by valluvar?

Mihinum Kuraiyinum Noiseyyum Noolor

Valimudhalaa Enniya Moondru (941)

Everyone of the three humours (Vaadham, Piththam, Kabam or Silethumam)

described by sages, beginning with the windy one would cause disease whenever
they go to either extreme.

Marunthena Vendaavaam Yaakkaikku Arunthiyathu

Attrathu Pottri Unin (942)

The body requires no medicine if new food is eaten only after the old food is fully
digested.

Noinaadi Noimudhal Naadi Athuthanikkum

Vaainaadi Vaaippachh Seyal (948)

Consider the disease and its root and the means of curing it; and then set about the
cure with every precaution. It is not applicable only to cure the physical diseases
but also the social diseases.
Saathi Irandozhiya Verillai Saattrungkaal
Needhi Vazhuvaa Nerimuraiyil Medhiniyil
Ittaar Periyor Idaathor Izhikulaththor
Pattaangil Ulla Padi (Avvaiyaar)

Mayineeppin Uyirvaazhaa Kavarimaan Annaar

Uyirneeppar Maanam Varin (969)

The kavarimaan gives up its life when it loseth its wool; there are men who are as
sensitive and they put an end to their lives when they cannot save their honour.

Arampolum Koormaiya Renum Marampolum

Makkal Pannbillaa Dhavar (997)

Though people are as sharp as files, they are no better than mere wooden stocks if
they are lacking in good manners.

Attraarkkondru Attraadhaan Selvam Mihanalam

Pettraal Thamiyal Mooththattru (1007)

Behold the man that gives not anything to the needy; the wealth in his hands is
like a fair damsel that wastes away her youth in loneliness.

Suzhandrumyerp Pinnathu Ulagam Adhanaal

Uzhandhum Uzhave Thalai (1031)

Roam where they will, men must at last stand behind the plough for their food; in
spite of every hardship, therefore husbandry is the chiefest industry.

Uzhudhundu Vaazhvaare Vaazhvaar Mattrellaam

Thozhudhundu Pin Selbavar (1033)

They alone live who live by tilling the ground; all others but follow in their train
and eat only the bread of dependence.
Uzhavinaar Kaimadangin Illai Vilaivathoovum
Vittom Enbaarkkum Nilai (1036)

Even those who have renounced all desire will have to suffer if the peasants forget
their business and sit idle with folded arms.

Thodippuzhudhi Kahsaa Unakkin Pidiththeruvum

Vendaathu Saalap Padum (1037)

If though dry the soil of thy field till an ounce of soil is reduced to a quarter ounce
of dust, then not even a handful of manure will be needed and thy yield would be
abundant.

Yerinum Nandraal Yeruvidudhal Kattapin

Neerinum Nadradhan Kaappu (1038)

Manuring profitable more than the ploughing and when the land is weeded,
guarding it is profitable more than its irrigation.

Irandhum Uyirvaazhdhal Vendin Paranthu

Keduha Ulahu Iyattriyaan (1062)

If the one who created the world had made the earth intended that man should
continue to live even when he is reduced to beg for his food; may he wander
about the world and perish.

Idamellaam Kollaath Thahaaiththe Idamillaak

Kaalum Iravollaach Chhaalbu (1064)

Behold the dignity that consenteth not to beg even when reduced to utter
destitution; even the whole universe is too small to hold it.

Thenneer Adupurkkai Aayinum Thaalthandhathu

Unnalin Oonginiya Dhil (1065)
Though it is only gruel thin as water nothing is more savoury than that food that is
earned by the labour of one’s hand.

Devar Anaiyar Kayavar Avrumthaan

Mevana Seithozhuha Laan (1073)

Like unto very gods are the thieves for they too are a law unto themselves.

Eerngai Vithiraar Kayavar Kodirudaikkung

Koonkaiyyar Allaa Dhavarkku (1077)

The degenerate would grudge even to jerk his palms moistened with food, save to
those that can break his jaw with clenched fists.

Keywords: Tamil, Thirukkural, Thiruvalluvar, Social, Economic

1. Karunanidhi, M.K., (2018) Thirukural, (3rd Edn), Poompuhar Publications,

Chennai, India.
2. Bharathi Shuddhananda, (1999) Thirukkural verses in Tamil along with the
English Translation of Kaviyogi Maharishi Shuddhananda Bharatiar, Project
Madurai.