Venue: Room No. 005, IDSA
Date: July 17, 2019
The discussion was initiated by Director General, IDSA, Amb. Sujan R. Chinoy. In his welcome remarks, he observed that the Indian strategic thought in the last five years has been more anchored in India’s own strategic ethos than ever before. He highlighted the growing relevance of vernacular languages to foster out-of-box thinking which has enabled people with linguistic skills to gain meaningful employment in both public and private sectors.
Amb. Chinoy raised a few questions, based on the history of invasions into India, for the lead discussant, Col. P.K. Gautam (Retd.), to incorporate in his presentation. These include:
The Chair of the discussion, Amb. R. Rajagopalan, highlighted the ongoing debate about India’s existing strategic culture. He argued that India’s strategic culture is often used impulsively rather than being based on an objective definition. While stressing the presence of a strong strategic culture in India, he lamented the fact that the majority of the country’s scholarly literature is focussed on Kautilya. He highlighted 10 other schools of thought which are yet to be explored. He also dwelt on the lack of enthusiasm as well as platforms for Indian scholars vis-à-vis their international peers to study India’s strategic culture. He observed that one of the best translations of Thirukural is by a British national.
Amb. Rajagopalan further stated that India’s strategic culture is not monolithic but is rather mosaic. However, as a composite, it is more coherent than in most contemporary nation-states, including the United States.
He argued that Thirukural (Kural in short) is not a sacred text. He observed that Thirukural is a combination of the words Thiru and Kural. The word Thiru denotes sanctity (sacredness) of Kurals, and Kural signifies short verses (couplets). Thirukural, meaning ‘sacred couplets’, is considered equivalent to the Vedas, and is one of the most important works in the Tamil language. It is also called the masterpiece of Tamil literature. However, it is not a religious text since it highlights a commoner’s way of life and offers perspective on various things. Also, the followers had bestowed the honour of Thiru on its author Valluvar, and therefore the name – Thiruvalluvar.
Highlighting the differences and similarities between Kautilya’s Arthashastra and Thiruvalluvar’s Thirukural, Amb. Rajagopalan pointed out that Kautilya was a man in the king’s court responsible for advising the king, whereas Thiruvalluvar was a common weaver who spoke about everything in his text, including statecraft.
The lead discussant of the session, Col. Gautam, began his presentation by pointing out that Thirukural is a 2,000-year-old Tamil book that compresses 133 different topics into poetry. These topics range from war (like Sun Tzu) to economics (like Kautilya), and good governance to social reforms. The text is also cognisant of the institutions of war and national interest, and the instruments of exercising state power. It has pragmatic advice for the ruler, and is, therefore, among the most complete philosophical works.
Elaborating further on Thirukural, Col. Gautam informed that it consists of 1,330 Kurals divided into 133 chapters called Adhikaram. The entire work is divided into three sections - Aram, Porul and Inbam, meaning dharma/virtue, wealth/goods and pleasure/love respectively. Out of the four aspects of Purushartha – Aram, Porul, Inbam and Veedu (Moksha) – Thirukural addresses only the first three and advocates the path to Veedu through the others, as a result of which it is called Muppal (three elements) and Muppalil Narporul (four aspects in three elements). Its uniqueness lies in its method to attain Moksha (Veedu) through the other three elements and by following a married life based on dharma.
Col. Gautam illustrated this in the following structure:
According to Col. Gautam, “Kural is not a moral utopian sermon. It recognises political realism in a world where till date there is no world society or world government. This calls for building alliances (friends), armed forces supported by treasury, secured urban centres led by an able king who is advised by competent ministers, productive countryside and upright people. If all the above conditions blend-in with political virtue and legitimacy, a state can emerge prosperous and ensure good life for its subjects.”
Col. Gautam also highlighted the Thirukural’s political and economic relevance that can be applied in modern times. These include:
There is also a chapter on management techniques and decision-making processes. “A minister is conversant with the best methods of performance; he should avoid actions that yield no benefit or bring grief to the king. Even though he may see his mother starve, he should not act hastily.” After considerable thought, planning and analysis, one arrives at a decision. One should not back out once a decision has been made.
Col. Gautam observed that Thirukural also reflects Valluvar’s outlook on social reforms. For example, kurals33 and 93 on Kollamai (non-violence) and Kallunnamai (abstinence from alcohol), respectively, highlight the anomalies found in the society during the period, which was also known as the Golden Era of Tamil Sangam, and measures to bring about changes.
Col. Gautam concluded by arguing that the need of the hour is to be inspired by Kural’s normative and didactic philosophy. The values of aram or dharmais supreme. It is aram which regulates both porul and imbam. Col. Gautam noted that even Mahatma Gandhi had taken a similar line in his Hind Swaraj. The Kural in Tamil, therefore, adds value to the Indian heritage, and many of its ideas and concepts are relevant not only for contemporary times but also the future.
Following points were raised during the ensuing discussion:
Report prepared by Ms. Nagapushpa Devendra, Research Analyst, IDSA.