Tirukkural-On Virtue-The Importance Of Virtue-Kural 37

Judge not the inequalities of life as the result of righteousness and its reverse,
By comparison of the man in the palanquin with its bearers.

One might be tempted to say that no other word of explanation, or analysis of the scriptures is called for really, to bring out the reasons for the existence of inequalities in life;

One look at the man of the palanquin and its bearers, will bring out the source of virtue's gift.

The thing speaks for itself, as legal experts would say, when you look at 'this picture and that'. Perhaps a second look at the first Kural of this chapter will be appropriate here for a background; for the idea there is clearly that of earthly and heavenly fulfillment for virtue.

In such a context, this Kural would definitely make us wonder whether Valluvar could ever really have had in mind the idea that the virtuous of a previous life ride in palanquins, while the wicked ones bear these palanquins. A poser in this context, has been expressed in Nalvar

Nanmanimalai thus:

Arattaru ituvena venta; civikai
Poruttanotu Urntan itai.
Pandhar sivikai parindhaar thirukuvaar
matrundhum sivikaiyinai uurndhu
Appar carrying the palanquin in which Sambandar rode, has, according to Sivaprakasar, refuted this Kural, but that view in full, cannot be accepted either.

Obviously the basis, deep-down, of this Kural is the Karma theory, according to which, causes for the existence in the present life of certain unequal circumstances, not traceable now, must be traced to the previous birth. As explained by Rajaji, past deeds produce industry or indolence, which apparently result, in present prosperity or penury. But this need not affect their progress towards virtue and 'Saanraanmai', in whatever station they are in their present birth. Therefore, there need be no complexes as regards the basic human value of righteousness, between the 'bearers and borne', who may both be saints like Appar and Sambandar, and may even have their roles reversed.

Perhaps it was this thought that prompted our Tamil Savant Thiru V.Kalyanasundaranar to go for the rationalist interpretation, on which the translation given above is based. He would say that the purpose of Valluvar here, is to emphasise the equality of all trades and professions. The path of righteousness could lie equally well through the profession of the white-collar man who rides the palanquin, as through the trade of the palanquin bearer. Both have the potential for raising man to the highest standards of virtue.

Therefore, this Kural could really be interpreted as follows:

'No need to look for virtue's gifts between the man in the palanquin and its bearer, The path towards righteousness is essentially the same for both'.

This would reconcile the theory of Karma, to which Valluvar was born and the rationalist thinking, to which Valluvar was exposed and gravitated through intense study of various schools of philosophic thought, which blew in during his time, and his wide experience of life. It is this harmonization, which has characterized his treatment of the Kurals in the chapter 62 on sustained human Effort-numbers 618, 619 and 620. they lay down that, not having Superior intelligence is not anyone's fault, but not putting in the best effort is. Honest effort has its own reward. Sustained and courageous effort even enables a man to overcome fate.

Kural 115 particularly says that 'Loss and gain come about as a result of one's own previous actions, but an unswerving rectitude of mind is the ornament of the great'. In this and other Kurals, Valluvar recognizes the freedom of man to rise to spiritual perfection, irrespective of his station in life. All this implies that the present circumstances of a man, may be the consequence of his previous actions in a preceding birth, but that does not preclude him from being free to work out his own way of life, and from reaching the fruits of his own efforts, and finally attaining salvation.