Sage Thiru-valluvar
"The Bard of Universal Man"
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Chapter - 5 : Domestic Life
 

Introductory Note

The Section on ‘Virtue in Domestic Life’ commences with this chapter and has 20 in all. The title of this chapter: “Domestic Life” is explained as the excellence of living in union with a wife’’.

“Family is the most important thing in the world.”
- Diana Frances Spencer, former consort (1981-96) of Charles , Princess of Wales, (1961-1997)

Translation(s)

The men of household virtue, firm in way of good, sustain the other three orders that maintain professed rules.

Explanation

In ancient India, human life cycle was divided into four stages – Brahmachari (unmarried and student), Grihasta (married & earning), Vanaprastha (dweller in the forest / eremite) and Sanyasi (the absolute ascetic). In the second stage, viz. Grihasta extending from age 25 to 50, a person was economically productive. His duty was to support the people in other three stages of life cycle.

Manu also expresses exactly the same idea: “Because men of the three (other) orders are daily supported by the householder alone with knowledge and food, therefore the householder (is) of the chief order” – Manu Smriti, iii.78.

Four stages in life of an Hindu are more elaborately described here: http://philosophy.lander.edu/oriental/stages.html . These are - Student Stage, Householder Stage, Forest Retirement Stage, Forest Ascetic Stage.

Translation(s)

The man famed for household virtue is needful help and support to those who have left their home, those who have no means of subsistence, and those who have passed away.

Explanation

In previous verse, Thiru-valluvar said that householder is support of the people in other three stages of life cycle. In this verse, he is the support yet another three categories of people.

Firstly, those who have left home (The Vanaprasthas and Sanyasis who have become recluse for religious reasons, as stated in previous verse are covered. Perhaps travelers would also be included.).

Secondly those who have no means of subsistence and are hungry (A few Brahmacharies and Grishastas could be included, for example the physically challenged or handicapped. Children whose parents are no more or who were abandoned by their parents would be included. Widowed women could also be included.)

Thirdly are those who have expired and the householder is of help to them by performing cremation or funeral rites, especially the sprinkling with water.  See Manu Smriti iii.80.

The Hindus, in common with the ancient nations of Europe, attach great importance to this. See Hor. Odes, I.xxvii, 30-34. Confucianism inculcates the worship of the deed as a part of filial piety.

Translation(s)

The highest charity is to cherish these five – the decreased ancestors, God, guests, relatives and yourself.

Explanation

This is almost a translation of Manu Smriti iii.72.

The university of above sentiment is attested by the ‘feriae novemdiales’, the ‘feralia’, or ‘parentalia’ of the Romans and offerings to the Manes.

Barth, is his Religions of India, observes: “The duties of the Tamil householder, as contemplated by the poet, are of no trivial or degrading character. What Manu enjoins on the Brahman householder Thiruvalluvar takes for granted as the duty of all, but with a wider interpretation than would be put upon the precepts by any modern Hindu sect. The Smriti or traditional usage, and the Dharma sastras, especially Manu, which is a resume of the Smriti, are the foundations of the law laid down by the poet.” (p-53) 

Translation(s)

He who shuns guilt and shares his meal with others, his virtuous line runs unbroken through the ages.

Explanation

Compare with Manu Smriti iii.118

Dr. Graul translated Kural into German.

Translation(s)

If love and virtue reign in the household, this is the perfect grace and gain of life.

“If love and virtue in the household reign,
This is of life the perfect grace and gain.”
 – translation by Rev.G U Pope.

“If love and virtue be thy constant guests,
Domestic life is blest, and finds in these
Its object and rew

 

Translation(s)

If man in active household life retains a virtuous soul, what fruit from other modes of virtue can he gain?

Explanation

The poet here distinctly declares the sufficiency and superiority of household life. On the other hand, the tone of Naladiyar, a later Tamil composition, is different. Naladiyar says that chief of men do not prolong household life but renounce all, wise men quit the household path. To read views expressed in Naladiyar, click here/renounce

“The chief of men in quiet thought discern how house,
And youth, and beauty's grace, and high estate, and wealth,
And strength – all pass away; and thus to save themselves
Prolong not the time, they all renounce.”
- Naladiyar, 53

“Though wretched men afflictions suffer many a day,
One day’s delight they eagerly desire. The men
Of wisdom calm and full, in pleasure’s core see pain,
And quit the pleasant household’s path.”
- Naladiyar, 54

“Spent is my youth in vain. E’en now diseases wait,
And death will come. O soul! Be bold; wrangle no more
With me, but rise! Wilt thou not go where virtue’s path
Both thou and I may gain?”
- Naladiyar, 55

“Though wretched men behold afflictions urge and press,
Renunciation is not in their thoughts. Delight
They eagerly desire. The great in every joy
Behold its pain, and seek it not.”
- Naladiyar, 60


Type verses 53, 54, 55 & 60 of Naladiyar and save as renounce

Translation(s)

In nature’s way he has foremost place who spends his calm domestic days and amid all that strives for virtue’s crown.

Explanation

Similar idea is expressed by Keble in:

“We need not bid, for cloistered cell,
Our neighbour and our work farewell;
The trivial round, the common task,
Will furnish all we need to ask”.

Wordsworth also expresses about “the nature’s way”:

“And I would wish my days to be
Bound each to each by natural piety”.

Translation(s)

Domestic life, which never swerves from virtue, sets others upon its ways; shines brighter than stern ascetics’ pains.

“He who from virtue swerves not, but her path
To others shows, gained in domestic life,
More merit hath than the recluse can boast.”
- rendering by F.W. Ellis

 

Translation(s)

Domestic life rightly bears the name as true virtue; which praise others too can claim, if found blameless.

Rev G.U. Pope noted thus in 1886:

“Tiruvalluvar hints at the notorious hypocrisy and scandalous lives of many professed ascetics, who as Sannyasis, Jogis, Fakirs and c, have ever been, and are, the bane of India.”
Compare with chapter 28, wh

 

Translation(s)

One, who shares domestic life in a household graced by virtue, shall be placed amidst the gods who dwell in heaven.

“Who in domestic joys thus lives on earth,
May with the gods, heaven’s denizens, be ranked”
 – rendering by F.W. Ellis.

 

Summary Note

Rev. G.U. Pope points out that the difference between the Kural and Naladiyar is nowhere more evident than in the way in which the subject of domestic life – the excellence of living in union with a wife – is treated. The Naladiyar discourages and mocks at marriage. See the following verses:

“Though wife possess no excellence and bear no child,
‘Tis hard to rid one of the marriage bond. For this,
Since he who weds puts sorrow on, in olden days
The learned men made marriage synonym with dread.”
-Naladiyar, 56

The above verse is a play on the Tamil word “------,” which means, among many other things, ‘marriage’ and ‘dread.’ The following verse is also similar.

“He hears that marriage is another name for dread,
Yet dreads it not! The fearful marriage drum gives him
No sense! To dwell bewildered mid domestic joys
Is fault that merits stoning, say the wise.”
- Naladiyar, 364


Indeed the quatrains 1 to 60 of Naladiyar are intended to exalt asceticism at the expense of domestic life. The tone of Naladiyar is morbidly ascetic, while the Kural heartily praises, and exhibits in most attractive light every human and social virtue. In Chapter-35, Thiru-valluvar has praised asceticism but not at the cost of household life.

Do I need to contrast Naladiyar here? No, I guess.

A Family: Forgive us Saint - No excuses for not learning 'Thirukkural'.
Thiruvalluvar Memorial (133 Feet, 7000 Tonnes), Kanyakumari,India
Credit: Selvanambi, Flickr

References