Thiruvalluvar’s portrayal of ‘wife’ as an embodiment of peace
kanmani tamil
Thiruvalluvar’s portrayal of ‘wife’ as an embodiment of peace
Dr.S.Kanmani Ganesan(Rtd.)
Former Principal& Head, Dept. of Tamil,
Srikaliswari College, Sivakasi.- 626189
India
0.0 Introduction
0.1 The aim of this research paper is to bring out the overall characterisation of ‘wife’ in Thirukkural. Being a unique piece of didactic literature; Thirukkural has in it, a holistic view about the entity ‘wife’ in the grounds of being a lovable better half, a home-maker and a good citizen. The Tamil scholar Thiru.A.Ka.Navaneetha Krishnan has stated that each verse seems to be a maxim of two lines only; but the depth in the meaning shows its priceless value1.
Wife is viewed as an equivalent entity to the husband in arathuppaal where her duties are listed. It speaks evasively about her role in maintaining peace at the family level. The responsibilities of ‘wife’ illustrated in arathuppaal are on par with that of the responsibilities of a man.
Porutpaal too has references to this entity ‘wife’. Though it talks about the various duties concerning man at various levels like political, social etc. it has to talk about ‘wife’ for attaining the clarity in the message that is being conveyed as well as to establish the desired completeness.
In kaamathuppaal both the husband and the wife play key roles in bringing peace between themselves; thereby maintaining a stable family.
0.2 There were continuous debates among feminists and scholars during the last deccinium of the twentieth century regarding the portrayal of wife as a slave in Thirukural for ‘she has to worship her husband in the dawn’ and that ‘a husband should not care his wife’s words to excel in his life’. Dr.Meenakshi Murugarathinam; who was occupying the Chair for Thirukural in Madurai Kamaraj University and the creative writer Rajam Krishnan; has had hot discussions between them. These have been published continuously in Thinamani Kathir. The feminist in Rajam Krishnan suggested the removal of some verses from Thirukural before recommending the same to get a place among National Literature.
E.Ve.Ramasamy Periyar also had illustrated that the values of chastity(karpu) assigned by Thirualluvar for a wife is deteriorating her status in a family and thereby brought her down to the level of a slave2.
0.3 To understand Thirukkural in the right sense we have to understand the time span when Thiruvalluvar has convened his collection of ideals for a flawless society. This concept is emphasised by Dr.Thamizhannal3 also. A deep study of Thirukkural reveals the fact that the comments of the feminists are baseless because of their misconception of the verses in ‘penvazhich cheral and vaazhkkaith thunai nalam’. This paper gives a clear picture of ‘wife’ being the root cause for peace in the family; thereby accountable for the prevailing of peace in the world; because of family being the basic unit of this global village.
0.4 The traditional descriptive methodology is followed. Thirukkural serves as the primay source. The translations, views of the commentators, and the researchers serve
as the secondary sources.
1.0 ‘Wife’- the lovable better half of the husband:
The three dimensional personification of wife by Thiruvalluvar is often neglected because the third part of this literary piece; kaamathuppaal is not considered as a collection of verses representing the values for life as the other two parts- arathuppaal and porutpaal. It is viewed as akam literature narrating the flow of love with an aesthetic flavour. But Thiruvalluvar’s aim is to narrate the feelings of both the husband and wife; which enhance the taste of human family life and thereby listing the values for family life.
1.1. The first and foremost value insisted by Thiruvalluvar for a peaceful, blissful and serene family life is ‘love’ for each other. Husband and the wife in a household should live in harmony. Thiruvalluvar has depicted the man and woman of a house by postulating in them love that is overflowing out deliberately. He pictures how each and every walk of their life is embodied with love and concern for each other. It is this love that binds them both; has enabled them to sustain peace in the family, even if they had to live separately during unavoidable circumstances; waiting and pining for each other.
“Kaalai arumbip pakalellaam pothaaki
Maalai malarum innoy” (v.-1227- pozhuthu kandu irangal)
[My greif at morn a bud, all day an opening flower
Full- blown expands in evening hour.]
This verse beautifully narrates the love between a couple, whose love sprouts bud in the morning; gets nurture the whole noon and blooms in the evening. The evening could be deciphered as a sea that swallows the life breath of both the husband and wife (v.-1221). When the husband has to leave his wife while he travels in the pursuit of wealth, the wife’s love for him is the fellow traveller that makes him long for home and at the same time the husband’s love is the only support that helps the wife to sustain life and keep everything in order regardless of the painful lonely evenings that kill her like a slow poison. (v.-1230). The other values are based on this love and derived as the byproducts.
1.2 The second value in the list is possessiveness of the wife for her husband. It is due to the love for her husband that which has no magnitude.
“Yaarinum kaathalam enrenaa uudinaal
Yaarinum yaarinum enru”(v.-1314-pulavi nunukkam)
[“I love you more than all” I said
“Than whom? Than whom?” She sulked and chide]
This statement exposes the husband’s understanding about his wife’s unfathomable love that results in her possessiveness. When the husband told his wife that he loved her more than anyone else; she immediately sulks crying and asking ‘more than whom?’ Her possessiveness is of such a limit that she wishes herself as his wife for the forthcoming rebirths also.
“Immaip pirappir piriyalam enrenaak
Kannirai neerkon danal”(v.-1315- pulavi nunukkam)
[‘In this life I won’t part’ I told
Her eyes at once with tears filled]
When he told her that he will never leave her in this life; she started crying for fear that he may desert her in the other lives to come. Even now in this 21st century there is the saying ‘em purushan thaan enakku mattum thaan’ prevalent among the Tamil feminine community; meaning ‘my husband is for me only’.
1.3 The third value is the positive thought of the wife that her husband will come back to her soon after completing his mission. She lives with this hope; when he is away to do his duty to the king.
“Urannasaii ullam thunaiyaakach chenraar
Varalnasaii innum ulen”(v.-1263- avar vayin vithumbal)
[On victory intent, his mind sole company he went
And I yet life sustain! And long to see his face again!]
These lines exposes the immense and strong belief of the wife that her husband will come back to live with her after finishing his errand. The positive thoughts of both man and woman play a vital role in their family life. These lines exhibit the positive attitude
(will be continued)
Sk
kanmani tamil
and belief of a wife towards her husband. It is accountable for not only her well being; but also her husband’s safe arrival. The hopeful waiting of the wife procures a meaning that he will come one day and on that day both would enjoy each other’s company in order to make away with the whole tormenting disease of loneliness.
“Varukaman konkan orunaal parukuvan
Paithalnoy ellaam keda”(v.-1266)
[O let my spouse but come again to me one day!
I’ll drink that nectar: wasting greef shall flee away.]
This hopeful waiting is a strong binding that is responsible for peace in the family.
1.4 The fourth value is mutual ‘understanding’ between the couple. Both the wife and the husband should have a good understanding of their partner to lead a happy and successful life. Even while she is silent the husband understands his wife’s desire to tell him something. He deciphers this from her very look, her smile and even from her charm.
“Karappinum kaiyikanthu ollaanin unkan
Uraikkal uruvathonru undu”(v.-1271- kuripparivuruththal)
[You hide; but your painted eyes
Restraint off, report your surmise]
Even if she hides it, her painted eyes, reveals something beyond the control.
Like the string which is visible inside the strung crystal beads , there is a cue in the bloom of his wife after ecstasy he said (v.-1273). Like the fragrance in the grown bud, there is a cue in the near-blossoming smile of this naive woman he added. (v.-1274)
When there is an instance while the husband feign sulk the wife says,
“Uudi yavarai unaraamai vaadiya
Valli muthalarin tharru”(v.-1304- pulavi)
[To use no kind conciliating art when lover grieves,
Is cutting out the root of tender winding plant that droops]
She understands that his behaviour is due to his sulk reflecting boudoir. So she says that she won’t reciprocate the same out of limit because it is like cutting off the fading creeper on its root. Likewise even when the husband did not talk about his intention of going a long way; leaving her at home; she understood his intention while they indulged in union.
“Perithaarrip petpak kalaththal arithaarri
Anbinmai chuuzhvathu udaiththu”(v.-1276)
[While lovingly embracing me, his heart is only grieved
It makes me think that I again shall live of love bereaved]
The abnormality in the husband’s behaviour in the bed is enough for the wife to understand that he is going to leave drawing the love for his wife at the back of his duty. Here we are reminded of the verse in kurunthokai which resembles poet Byron’s words; that to a man love is a part of his life; but it is the woman’s whole existence.
“Vinaiye aadavarkku uyire vaanuthal
Manaiyurai makalirkku aadavar uyir...”(v.-135)
The verse states that a man should intend to do his duty first; whereas the wife dwelling at home has to feel the love between them.
1.5 The fifth value is; forgetting his negatives. Every individual has their plus and minus. No individual can proclaim to be an ideal entity. Thus it is necessary for a couple to forego their differences and help each other by raising one another. As ‘Wife’ is the root-cause for the prevailing of peace in the family, she has to focus on his plus thereby helping him to succeed in his pursuits which results in maintaining the stability of the family. She may have anger due to turmoil because of his faults while he is away from her. But the moment of his arrival in front of her eyes changes her attitude towards him because of love being the prominent feeling between them.
“Ezhuthungaal kolkaanaak kannepol konkan
Pazhikaanen kanda vidaththu”(v.-1285- punarchchi vithumbal)
[The eye sees not the rod that paints it; nor can I
See any fault, when I behold my husband nigh.]
‘When I see him; I do not see his faults. When I do not see him I could remember nothing but his faults’ she continues. (v.- 1286) She is quarrelling with her heart for her own behaviour.’It will be degrading to us if we despise him; so let us think only his good qualities. My love for him doesn’t let me think about his demerits.’
“Ellin izhivaamenru enni avarthiram
Ullum uyirkkaathal nenju”(v.-1298-nenjodu pulaththal)
[If I condemn him, then disgrace awaits me evermore;
My soul that seeks to live his virtues numbers o'er.]
1.6 The sixth value derived is that a wife never let a chance for others to degrade her husband. She takes the liberty to identify and tell her husband about his faults. But she never allows a third person to talk ill of him. She’s the sole proprietor who is eligible to point out his bad conduct or behaviour or policy for a negative sign.
“Thodiyodu tholnekizha noval avaraik
Kodiyar enak kuural nonthu”(v.-1236- uruppunalan azhithal)
[I grieve, it’s pain to me to hear him cruel chid
Because the armlet from my wasted arm has slid]
When a husband has been gone for a long period in search of wealth for his family’s well being; sometimes it may take longer than the already scheduled. This may result in his late arrival. But it is unknown to the wife at home who breaths every turns in her belief that he would return on the expected day. The force of love is so strong that the longing of her for her husband make her worn out both mentally and physically due to the restless ruminating thoughts about her husband’s return. This shattered self of her is visibly predictable leading her to feel bad for ‘her relatives, friends and the society around her may comment her husband as being cruel’. But she herself commented about him in her mind that he is cruel. Paradoxically this comment arises out of her love for him unlike the former comments of her contemporaries.
“Paadu peruthiyo nenje kodiyaarkken
Vaaduthol puusal uraiththu”(v,-1237)
[My heart! Say ought of glory wilt thou gain,
If to that cruel one thou of thy wasted arms complain?]
‘Would you like to gain kudos by going to the cruel one and telling him the hubbub which my wasted arms raise?’ is her question to her heart in which she accepts the truth that he is cruel.
1.7 The seventh value registered in kaamaththuppaal is the patience of the wife; unrevealing her sufferings to the third persons. It is her sickness that reveals her situation to others; but not her words.
“Nayanthavar nalkaamai cholluva polum
Pasanthu panivaarum kan”(v.-1232- uruppu nalan azhithal)
[The eye, with sorrow wan, all wet with dew of tears,
As witness of the lover's lack of love appears.]
(will be continued)
Sk
kanmani tamil
‘‘Thananthamai chaala arivippa polum
Mananthanaal veengiya thol”(v.-1233)
[These arms that swelled on nupital day
Now shrunk proclaim ‘he is away’.]
Here her close friend understands the situation that there is a gap oriented between the husband and wife by watching her tear filled pale eyes. The friend knows her from the day they were wedded. She has seen her in full bloom on the wedding day. But now her thin arms reveal the fact that they are apart. The wife planned; not to reveal her own pathetic condition to others. But without prior announcement it is out there like a sneeze.
“Maraippenman kaamaththai yaano kurippinrith
Thummalpol thonri vidum”(v.- 1253- nirai azhithal)
[How to hide this lust which shows
Itself like sneeze unawares]
She said to herself that her passion; though hidden by her; bursts forth like a sneeze without information.
1.8 The eighth value is the sulking charm which the couple are enjoying. It has its own limits. According to Thiruvalluvar,
“Uppamain tharraal pulavi athuchirithu
Mikkarraal neela vidal”(v.- 1302- pulavi)
[Sulking is like salt for seasoning mess
If long maintained it’s like a pinch excess ]
Even a pinch of over- dosage of salt spoils the taste of food. Just like that if the wife prolongs her boudoir it is going to affect the couple’s happy life. So the wife says,
“Uyththal arinthu punalpaay pavarepol
Poyththal arinthen pulanthu”(v.-1287- punarchchi vithumbal)
[As those of rescue sure, who plunge into the stream,
So did I anger feign,though it must falsehood seem.]
A person jumping into the stream will do so only if he or she knows that it is safe to swim. Likewise she knew that he is eager to fly into her arms; even then she showed her feigned anger because love without the pleasure of sulk is like fruits devoid of perfect taste.
“Thuniyum pulaviyum illaayin kaamam
Kaniyum karukkaayum arru”(v.- 1306- pulavi)
[Love without hatred is over- ripe fruit
Without some lesser strife, fruit immature]
In absence of serious anger love is like an overripe fruit; in absence of gentle sulks love is like raw stinging fruit.
Thus the poet gives a series of eight values for an ideal happy married life for both the husband and the wife; which brings peace in the family. The wife being instrumental in following these values in life is sure to be consecrated as an embodiment of peace.
Thiru.Vi.Kalyana Sundharanar as a pioneer states the value in kamaththuppaal as one wife for one husband and vice versa4. Iraa.Ilamgumaranaar also seconds the proposal5. “The third part ‘on love’ dispenses with moral teachings and expounds widely shared feelings” is the opinion of western researchers6.
2.0 Wife; an ideal home maker
Thiruvalluvar has lived in a patriarchal society which attributed the headship to the men. But his creation has given equal importance to the women in illaraviyal. As stated by researchers; he never look the feminine community with hatred as the jains and vedic people7.
As per the policy of Thiruvalluvar; a husband is a ‘dependent’. A wife being the counterpart of her husband in a family unit is also responsible for the structuring and shaping of a family; which thereby results in the developing of a peaceful society. There is no other to second a husband than his wife to accompany him in performing his duties to the family as well as the society. Through this he fixes the importance of the spouse than ‘churram’ and ‘natpu’. He in his Thirukkural stresses that in order to have a good family; both the husband and wife have to join hands in harmony than in authority. He highlights the necessity of ‘wife’ in ‘illaraviyal’. He has chosen a phrase for his dream wife- vaazhkkaiththunai; meaning there is no life for a family man without wife.
2.1 Thiruvalluvar lists the duties of the head of the family; in ilvaazhkkai. He clearly states that he is dependent in performing those duties as the proceeding next chapter is vaazhkkaiththunai nalam. There he assigns the wife to take charge of guarding herself,
lovingly serving her husband, cherishing the good-will-laden praise of both of them and being untiring while doing so.
“Tharkaaththuth tharkondaan penith thakaichaanra
Sorkaaththuch chorvilaal pen”(v.-56)
[Who guards her virtue, cares for husband’s comfort, defends her household’s Fame in perfectwise untiring throughout; is a woman]
An ideal wife has to guard her virtue, give a supporting hand in all the duties of her husband, and keeping the name and fame of the family by the proper execution of the household duties untiringly. Thiruvalluvar accepts indirectly the fact that it is a tiresome path for a wife to do all those duties. As he is aiming to personify an ideal wife he insists that she should not get tired.
Researchers have mentioned that the maxims have couched psychological truths in a pleasing way8. This view point is insisted by Dr.Arivudai Nambi also9.
2.2.0 The responsibilities of the husband in the family vary according to various commentators. The first three verses of the chapter list eleven categories
.
“Ilvaazhvaan enbaan iyalpudaiya moovarkkum
Nallaarrin ninra thunai.
Thuranthaarkkum thuvvaa thavarkkum iranthaarkkum
Ilvaazhvaan enbaan thunai.
Thenpulaththaar theivam virunthuokkal thaanenraangu
Aimpulaththaaru ombal thalai.”(v.- 41-43)
Commentaries for the above said three verses are listed below so that the part to be played by a wife in maintaining peace is well explained. The totality of the categories being given at the right end; it is elevated to 42.
2.2.1 Manakkudavar and Parithiyaar list eleven types of people to be taken care; by a family man as given below:
1. Celibate (Brahmachaari)
2. Hermit of the third order
(vanappirasthan)
3. Yoghis (sanniyaasi)
4. Ascetics (thuravi)
5. Poor
6. Dead
7. Mane (thenpulaththaar)
8. God
9. Guests
10. Relatives
11. He himself
So the wife has her own duty to assist her husband in caring for the above said thereby maintaining peace in the society.
(to be continued)
Sk
kanmani tamil
2.2.2 Paripperumal differentiate the third and fourth units as ascetics who follow the vedic cult and ascetics other than the Vedic followers. There is no problem in accepting this differentiation. The wife has to take care of them along with her husband to maintain peace in the society and to make it serene.
2.2.3 Kalingar explains thuranthaar as those who renounced the worldly life as they have no income. His list differs in two units.
5. Those who speak atheism(12)
6. Destitutes(13)
These are another set of unfortunate people to be taken care; by a responsible family man being supported by his wife.
2.2.4 Parimelazhakar explains thenpulaththaar as a specific sect of Devars. He adds another category in his explanation; tax to be paid which adds the king(14)
2.2.5 Kaviraasa pandithar presents the sixth category as; the elders forsaken till death. Also he differentiate the seventh category as the seniors at the doorstep of death. He gives a special importance to the blood relatives who have the right to share the family’s property (thaayaathi).
6. Senior citizens among the destitutes(15)
7. Weining senior citizens(16)
9. Pangaalikal (17)
2.2.6 kaa.chuppiramaniapillai illustrates the second category as manaiththavanilai nirpaar meaning; those who follow asceticism within the home and the thuranthaar as destitutes.
2. Ascetics within home(18)
2.2.7 Namakkal raamalingam pillai mentions the sixth category as those who lived without restrictions and faded in life (varambinri vaazhnthu kettavarkal). Besides he adds friends as the second in the list.
2. Friends(19)
6. Virtueless people(20)
2.2.8. Pulavar Kuzhanthai wishes to add mooventhar in the place of the first three categories. Also he notes down thuranthaar as ulakirkaaka vaazhum thiyaakikal
and thenpulaththaar as the people of south India.
4. Sacrificers(21)
7. South Indians(22)
2.2.8. Thiru.Vi.Ka. assimilates the first three categories to form a new category. They are the three people assigned as leaders to conduct the court proceedings of the township.(oorp pothu manrath thalaivar) He comments thenpulaththaar as ‘gurumaar’
1,2,3. Leaders in the country court(23)
7. Relegious leaders(24)
2.2.9 Mu. Govinthasamy has given a different list for the first three categories. He adds the teachers and sages with the king. His view point about virunthu varies in saying that they are people of the foreign country who seek our help.
2. Teachers(25)
9. Foreigners seeking help(26)
2.2.10. Thevaneyar finds it fit to say as paarppaar, and traders to be added to the king as the first three categories.
1. Brahmins(27)
3. Vaisyas(28)
2.2.11. Chi.Ilakkuvanar gives a new angle to add students, disciples(thondar) and arivar in the top of the list. He breifs thuranthaar as people who invariably live for the society only.
1. Students(29)
2. Disciples(30)
3. Monks(31)
4. Social workers(32)
2.2.12. Va.U.Chi.’s view about thenpulathaar is ‘meyyarivudaiyaar’
7. Pious learned people(33)
2.2.13. Kaa.Appaaththuraiyaar claims that thenpulaththaar means the artists and literate with a sharp faith for the community. Theivam in his statement points the revered forefathers who were worshipped for their communal service
7. Artists and learned patriots of thamizhakam(34)
8. Martyrs of the communal service(35)
2.2.14. Sukaaththiyar defines thuvvaathavar as those who don’t enjoy the happy sex life during the young age and thenpulaththaar as the literate pandits.
5. Cursed people with no sexual pleasure.(36)
7. Literate(37)
2.2.15. An old commentary for which the author is not known states that thuranthaar represents those people who were socially boycotted by the village or the country men and the king. He explains iranthor as those dead with no relatives to do the last rituals
4. boycotted people- othukkappattor(38)
6. Unclaimed corpse(39)
2.2.16. Iraa.Ilangumaran attribute the eligibility of iyalbudaiya moovar to the father, mother, and wife.
1. Father(40)
2. Mother(41)
3. Wife(42)
An ideal wife being a team worker of her husband in all walks of life; plays a vital role in taking care of all the above said 42categories of people; and thereby the source of peace in the society.
2.3. Idealism paves way for Thiruvalluvar to compare the ‘wife’ to the rain that is expected and got at the right time at the right level.
“Theivam thozhaaal kozhunan thozhuthezhuvaal
Pey enap peyyum mazhai” (v.- 55- vaazhkkaiththunai nalam)
[No God adoring, before her Lord she bends
Equals ample rains at right time pours]
This verse is the main tool for the tremours between feminists and the researchers. But it is quite flexible to match the modern trend in the society. We may view it in a different angle not to degrade both the husband and the wife.
Theivam thozhaaal... = She before worshipping God...
Kozhunan Thozhuthu... = the husband pleading his wife...
Ezhuvaal = makes her get up
Pey enap peyyum mazhai = She is equivalent to the timely
proportionate rain
There is no space for any argument or counter argument when the above explanation is given for the verse because the wife is over-working in completing the household responsibilities and social commitments. The husband praying her and waking her can never go wrong because;
(to be continued)
Sk
kanmani tamil
“Uuduthal kaamaththirku inbam atharkinbam
Kuudi muyangap perin”
[Bouderie is the couple’s delight
The delight grows when they unite]
Dr.Mu.Va. in the prologue for his own book has stated that Thirukural belongs to that category which comes down to our own period of living to help giving an apt meaning10. The conclusion that wife in Thirukural is an embodiment of knowledge, power and mental strength is previously infered by feminist researchers also.11
3.0 Wife as a citizen in the society:
In angaviyal Thiruvalluvar expressed his views and ideals for the citizens of an ideal society . Here he explains the facts using ‘husband’ as the citizen. Thiruvalluvar’s contemporary society has allowed only a limited access to women in participating in the public life. This has made Thiruvalluvar to pen these ideals in his Thirukkural. But in the contemporary society women have played a vital role in almost all the sectors. This implies the transforming of the ideals allotted for the wife to the husband. Based on this one can decipher that while a husband is performing his duties in public life; the wife is restricted from interfering. So even without saying, it should be understood that while a wife is indulged in public life; a husband should not interfere. Penvazhichcheral should be viewed with this fundamental policy. It bears the ideals for a citizen; irrelevant to one’s gender. Neither the wife nor the husband can interfere in the public life of their better-half; failing which the relation may become a bitter half.
3.1 Commentaries of almost all the commentators are misunderstood as degrading the wife. An elaborate look like an eagle reveal the precious policy of Thiruvalluvar in the verse,
“manai vizhaivaar maanpayan eythaar vinaivizhaivaar
Vendaap porulum athu”(v.- 901).
[Who give their soul to love of wife acquire not nobler gain;
Who give their soul to strenuous deeds such meaner joys disdain.]
Thiruvalluvar has not hesitated to say that a husband is dependent on his wife. In similar he has not failed to stress the wife’s irremovable position in completing the social responsibilities of the family. He has gone to the level of designing a family where both husband and wife have their own equal share in maintaining peace. What he intends to say in this verse is that; when a husband is doing his duty as a citizen in his public life he should not give priority to his wife’s wishes or his family’s betterment.
This meaning is parallel to the view of Dr.Mu.Va.12 So it should be understood that while a wife is involved in doing her duty as a citizen in public life she should not give priority to her husband’s wishes or her family’s betterment. The meaning of any maxim is the mindset of Thiruvalluvar13. ‘The vast majority of Thiruvalluvar’s maxims show sound common sense and pragmatic ethics’ is the comment of Gabriella Eichinger Ferro- Luzzi.14
3.2. “manaiyaalai anjum marumaiyi laalan
Vinaiyaanmai veereythal inru”(v.-904)
[No glory crowns e'en manly actions wrought
By him who dreads his wife, nor gives the other world a thought.]
While executing his duties as a political leader the husband; as a citizen should not fear his wife’s orders. If he fears and fails to do righteous deeds to the public he will not have a blessed life after rebirth.
Similarly if a wife is executing her duties as a political leader she; as a citizen should not fear her husband’s orders. If she fears and fails to do righteous deeds to the public she will not have a blessed life after rebirth.
3.3 "penneval cheythozhukum aanmaiyin naanudaip
Penne perumai udaiththu”(v.- 907)
[The dignity of modest womanhood excels
His manliness, obedient to a woman's law who dwells.]
If the husband as a citizen; while leading a social cause does not choose the genuine right path for the benefit of the common people and oblige by the order of his wife; he doesn’t deserve to be an honourable man. A blushing woman in front of her husband in the bedroom is more honourable than him.
Similarly if the wife as a citizen; while leading a social cause does not choose a genuine right path for the benefit of the common people and oblige by the order of her husband; she doesn’t deserve to be an honourable lady social worker. A blushing woman in front of her husband in the bedroom is more honourable than her.
It is worth to mention here the statement of western researchers that ’the generality of the maxims undoubtedly facilitate their universal acceptability’.15
Summary:
Thiruvalluvar’s kaamathuppaal enables us to list the values for family life.The first and foremost value insisted by Thiruvalluvar for a peaceful and successful family life is ‘love’ for each other between the husband and the wife. The other values are byproducts of this love. The second value is possessiveness of the wife for her husband. The third value is the wife’s positive thoughts.The fourth value is mutual understanding between the couple.The fifth value is; the wife neglecting the demerits of her husband. A wife will never let a chance for others to degrade her husband; is the sixth value.The seventh value is the wife’s patience; concealing her sufferings to the third persons.The eighth value is the limits of the sulking charm. The wife being instrumental in following these values in life is eligible to be consecrated as an embodiment of peace.
A husband is a dependent. A wife being the counterpart of her husband who is supposed to be the head of the family in the then prevailing male dominated society; is also responsible for structuring the successful ideal family and thereby developing a peaceful society. Thiruvalluvar has chosen the phrase vaazhkkaiththunai for his dream wife; illustrating that there is no success for a family man without wife. An ideal wife being a team worker of her husband in all walks of life; plays a vital role in taking care of all the 42categories of people in the society; thereby the source of peace in the society. Thiruvalluvar accepts the fact that it is a tiresome path for a wife to administer all those of them. As he is aiming to personify an ideal wife he insists that she should not get tired. Idealism paves way for Thiruvalluvar to compare the ‘wife’ to the rain that is expected and got at the right time at the right level
Thiruvalluvar expressed his views and rules for the citizens in angaviyal. Here he explains the facts using a ‘husband’ as the citizen. While a husband is performing his duties in public life; Thiruvalluvar restricted him from not caring for the wife’s desires and fancies. So even without saying it should be understood that while a wife is indulged in public life; she should not care for the husband’s desires and fancies. Penvazhichcheral should be viewed with this fundamental policy.
Conclusion:
Undoubtedly Thiruvalluvar was the first person in history to raise the level of ‘wife’ as an embodiment of peace.
Notes:
தாமரைச் செல்வர் திரு.வ.சுப்பையா பிள்ளை- திருக்குறள் பதிப்பும் ஆய்வும்- ப.-131
தந்தை பெரியார்- பெண் ஏன் அடிமையானாள்?- ப.- 11
தமிழண்ணல், முனைவர்- திருக்குறள் உணர்த்தும் தமிழர் சமயம்- ப. 93 (to be continued) Sk
kanmani tamil
தாமரைச் செல்வர் திரு.வ.சுப்பையா பிள்ளை- திருக்குறள் பதிப்பும் ஆய்வும்- ப.-131
தந்தை பெரியார்- பெண் ஏன் அடிமையானாள்?- ப.- 11
தமிழண்ணல், முனைவர்- திருக்குறள் உணர்த்தும் தமிழர் சமயம்- ப. 93
4. வரதராசன்,மு.- திருவள்ளுவர் அல்லது வாழ்க்கை விளக்கம்- ப.- 23
5.இரா.இளங்குமரனார்- தமிழியக் காவலர் திருவள்ளுவர் ப.- 41
6.Gabriella Eichinger Ferrzzo- Lui - “If Whorf Had Known Thiruvalluvar? Universalism And Cultural Relativism In A Famous Work Of
Ancient Tamil Literature”- தமிழ் ஞாலம்- May- 2004- p.- 3
7. தமிழண்ணல், முனைவர்- மேற்.- ப.- 101
8.தமிழ்ஞாலம்- மேற்.- ப.-5
9.அறிவுடைநம்பி, முனைவர்- திருக்குறள் சிந்தனைத் துளிகள்- ப.-41
10.வரதராசன்,மு.- மேற்.- ப.- 32
11.சக்திபெருமாள், முனைவர்- “வள்ளுவர் முப்பாலில் பெண்ணியச்
சிந்தனைகள்”- தமிழ் ஞாலம்- 2006- ப.- 54
வரதராசன்,மு.- மேற்.- ப.- 216- 221
இளங்குமரனார், இரா.- இக்குறளுக்கு ஏன் இப்பொருள் ?-ப .- 22
Gabriella Eichinger Ferro - Luzzi - ibid.- p.-4
ibid.- p.-6
Bibliography
Arivudainambi,Nayambu.- Thirukkural chinthanaith thulikal- Vanitha pathippakam, Cnennai.- Dec.2013
Gabriella Eichinger Ferro- Luzzi - “If Whorf Had Known Thiruvalluvar? Universalism And Cultural Relativism In A Famous Work Of Ancient Tamil Literature”- p.- 1-37- Thamizh Gnaalam-Gnaalath Thamizhp Panpaattu Aayvu Manram, Madurai.-May- 2004
Ilangumaranaar,Iraa.- Thamizhiyak kaavalar Thiruvalluvar-Amizhtham pathippakam, chennai.- lst edition- 2004
Ilangumaranaar,Iraa.- ikkuralukku en ipporul- Amizhtham pathippakam, chennai.- lst edition- 2004
Pope,G.U.- The Sacred Kural Of Thiruvalluva Nayanar- Asian Educational Services, New Delhi- 1980
Sakthi Perumal- “Valluvar muppaalil penniyach chinthanaikal”- Gnaalath Thamizh- Gnaalath Thamizhp Panpaattu Aayvu Manram, Madurai.- 2006
Suppaiah Pillai,Thamaraichchelvar,Va.- Thirukkural Pathippum Aayvum- Thirunelvelith Thenninthiya Saiva Siththaantha Noorpathippuk Kazhakam, Chennai.-Dec.-1997
Thamizhannal,Munaivar- Thirukkural unarththum Thamizhar Chamayam- Chinthaamanich chelva veliyeedu- June-1999
Thanthai periyaar-Pen en adimaiyaanaal-periyaar suyamariyaathaip pirachchaara veliyeedu, chennai- 22m pathippu -2004
Thandapaani Thesikar,cha.- Thirukkural uraik kalanjiyam- araththuppaal- illara viyal- Publication Division, Madurai Kamaraj University, Madurai.- lst edition-1983
Thandapaani Thesikar,cha.- Thirukkural uraik kalanjiyam- porutpaal- Angaviyal- Part-ii- Publication Division, Madurai Kamaraj University, Madurai.- lst edition- 1999
Varatharaasan,Mu.-Thiruvalluvar Allathu Vaazhkkai Vilakkam- Thaayaka veliyeedu- lst edition reprint-1994
Yogi Sudhdhananda Bharathi Vanmeegar- Thirukkural with English Meaning- Sri Senbaga Pathippagam- lll Reprint- 2011
**********************************************************************
Dr.S.Kanmani Ganesan(Rtd.)
Former Principal& Head, Dept. of Tamil,
Srikaliswari College, Sivakasi.- 626189
India
தேமொழி
kanmani tamil
--
"Tamil in Digital Media" group is an activity of Tamil Heritage Foundation. Visit our website: http://www.tamilheritage.org; you may like to visit our Muthusom Blogs at: http://www.tamilheritage.org/how2contribute.html To post to this group, send email to minT...@googlegroups.com
To unsubscribe from this group, send email to minTamil-u...@googlegroups.com
For more options, visit this group at http://groups.google.com/group/minTamil
---
You received this message because you are subscribed to the Google Groups "மின்தமிழ்" group.
To unsubscribe from this group and stop receiving emails from it, send an email to mintamil+u...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/mintamil/0d7c71ba-a3c1-4070-bf34-62eb9c1ed796%40googlegroups.com.
kanmani tamil
தமிழாக்கம் இருந்தால் அனுப்புங்கள்?
--
"Tamil in Digital Media" group is an activity of Tamil Heritage Foundation. Visit our website: http://www.tamilheritage.org; you may like to visit our Muthusom Blogs at: http://www.tamilheritage.org/how2contribute.html To post to this group, send email to minT...@googlegroups.com
To unsubscribe from this group, send email to minTamil-u...@googlegroups.com
For more options, visit this group at http://groups.google.com/group/minTamil
---
You received this message because you are subscribed to the Google Groups "மின்தமிழ்" group.
To unsubscribe from this group and stop receiving emails from it, send an email to mintamil+u...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/mintamil/47e9d522-0887-4bed-8b6a-1639a7221a04%40googlegroups.com.
kanmani tamil
அருமை. நன்று படித்தேன்.பெய்யெனப் பெய்யும் மழைக்கு அறிவியல் ஒவ்வாத கருத்தை பொருளாக தந்துள்ளீர்கள். பெண்ணுக்கும், பெய்யெனப்பெய்யும்மழைக்கும்" ஒரு ஒப்புமையே அக்குறளில் உள்ளது என விவாதம் மற்றொரு இழையில் சென்று உள்ளது.இருந்தும் தெளிவுரை என்பது, செய்யுளுக்கு விளக்கம் கொடுக்கும் உரையாளரின் கையில் உள்ளது. ஆகவே தங்களின் கருத்தை ஏற்கும் போது, ஏன் தற்காலத்தில் மழையே பெய்யவில்லைக்கு காரணம் இக்குறளில் உள்ளதாக அறிகிறேன். :)
You received this message because you are subscribed to a topic in the Google Groups "மின்தமிழ்" group.
To unsubscribe from this topic, visit https://groups.google.com/d/topic/mintamil/BWOAtlJaXeo/unsubscribe.
To unsubscribe from this group and all its topics, send an email to mintamil+u...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/mintamil/CA%2BjEHcuMUkPdVYvO2DpKfM09gEn7kBqR%2Bw%3Dc4rw5dZAaJWxDhw%40mail.gmail.com.
--
"Tamil in Digital Media" group is an activity of Tamil Heritage Foundation. Visit our website: http://www.tamilheritage.org; you may like to visit our Muthusom Blogs at: http://www.tamilheritage.org/how2contribute.html To post to this group, send email to minT...@googlegroups.com
To unsubscribe from this group, send email to minTamil-u...@googlegroups.com
For more options, visit this group at http://groups.google.com/group/minTamil
---
You received this message because you are subscribed to the Google Groups "மின்தமிழ்" group.
To unsubscribe from this group and stop receiving emails from it, send an email to mintamil+u...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/mintamil/CAKhOV9vHcto1ThzQAgRAx6P0uLj0%3DqBiiH4AFKUxUZ5OdSgcmA%40mail.gmail.com.
N. Ganesan
To view this discussion on the web visit https://groups.google.com/d/msgid/mintamil/CA%2BjEHcsFs6PFRfNa6Kki2B-oP08gb-UoLNTYz4%2BNNzPQwvYMyQ%40mail.gmail.com.
செல்வன்
அருமை. நன்று படித்தேன்.பெய்யெனப் பெய்யும் மழைக்கு அறிவியல் ஒவ்வாத கருத்தை பொருளாக தந்துள்ளீர்கள். பெண்ணுக்கும், பெய்யெனப்பெய்யும்மழைக்கும்" ஒரு ஒப்புமையே அக்குறளில் உள்ளது என விவாதம் மற்றொரு இழையில் சென்று உள்ளது.இருந்தும் தெளிவுரை என்பது, செய்யுளுக்கு விளக்கம் கொடுக்கும் உரையாளரின் கையில் உள்ளது. ஆகவே தங்களின் கருத்தை ஏற்கும் போது, ஏன் தற்காலத்தில் மழையே பெய்யவில்லைக்கு காரணம் இக்குறளில் உள்ளதாக அறிகிறேன். :)
kanmani tamil
--
"Tamil in Digital Media" group is an activity of Tamil Heritage Foundation. Visit our website: http://www.tamilheritage.org; you may like to visit our Muthusom Blogs at: http://www.tamilheritage.org/how2contribute.html To post to this group, send email to minT...@googlegroups.com
To unsubscribe from this group, send email to minTamil-u...@googlegroups.com
For more options, visit this group at http://groups.google.com/group/minTamil
---
You received this message because you are subscribed to the Google Groups "மின்தமிழ்" group.
To unsubscribe from this group and stop receiving emails from it, send an email to mintamil+u...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/mintamil/CA%2Bv%2B1Tsj4j607xga1m7dWsFV6Biu4E8g8vKF3MRrSVrnKrBHiQ%40mail.gmail.com.