BEGIN:VCALENDAR
VERSION:2.0
PRODID:-//MP-IDSA - ECPv6.15.12.2//NONSGML v1.0//EN
CALSCALE:GREGORIAN
METHOD:PUBLISH
X-WR-CALNAME:MP-IDSA
X-ORIGINAL-URL:https://idsa.in
X-WR-CALDESC:Events for MP-IDSA
REFRESH-INTERVAL;VALUE=DURATION:PT1H
X-Robots-Tag:noindex
X-PUBLISHED-TTL:PT1H
BEGIN:VTIMEZONE
TZID:Asia/Kolkata
BEGIN:STANDARD
TZOFFSETFROM:+0530
TZOFFSETTO:+0530
TZNAME:IST
DTSTART:20180101T000000
END:STANDARD
END:VTIMEZONE
BEGIN:VEVENT
DTSTART;TZID=Asia/Kolkata:20190717T053000
DTEND;TZID=Asia/Kolkata:20190717T053000
DTSTAMP:20261103T071028
CREATED:20231223T132906Z
LAST-MODIFIED:20231224T130737Z
UID:63057-1563341400-1563341400@idsa.in
SUMMARY:Round Table Discussion on "A Study of the Kural: Concepts and Themes"
DESCRIPTION:Venue: Room No. 005\, IDSA  \n    Date: July 17\, 2019  \nThe 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.    \n  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:   \n\nHas the Indian strategic thought ever been  linear in terms of shaping the decision making of the dynasties that ruled  India? \nGiven the history of Mughal and British rule in  India\, did the local rulers and the people inculcate the traditional Indian  ethos in their strategic thinking?\nWhat happened to the Indian strategic culture during these ‘long  centuries’?  \nHas any historical study been conducted ever before  to examine these issues or are they only now gaining traction\, given the fact  that today India is in-charge of its destiny?\n\nThe  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.    \nAmb.  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.   \nHe  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.   \nHighlighting  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.   \nThe 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.      \nElaborating 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.  \nCol. Gautam illustrated this in the following structure:   \n\n38 Adhikarams  (380 Kurals) in Aram section.  \n70 Adhikarams(700 Kurals) in Porul section.  \n25 Adhikarams  (250 Kurals) in Inbam section.  \n\n 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.”   \nCol. Gautam also highlighted the Thirukural’s political and economic  relevance that can be applied in modern times. These include:   \n\nKing’s Qualities and Duties (Chapters 39-46):  This  section is a lesson on good governance. There are three sources of income for the  king – unclaimed wealth\, taxes\, and customs collection from the foreigners. In  Valluvar’s world\, there were three channels of equitable distribution of wealth  – defence\, public works and social service. The kurals were primarily addressed to the King\, but many of them  applied to people in equal measure. Today\, democracies have replaced kingdoms while  political parties and ministers have replaced kings. The qualities that Thiruvalluvar  attributes to kings are naturally expected to be found in our leaders. \nEconomic Planning (Chapters 47-50): This section is a lesson on economic governance.  According to Valluvar\, “the energy and effort spent on action without adequate  prior planning will not produce the desired result.” Today\, this is referred to  as the cost-benefit analysis. Similarly\, Verse 478 is an excellent principle of  public finance and financial administration – “If the revenue of the State is limited\, the king should keep the  expenditure within bounds.” Our failure in economic development reflects  our inefficient planning and implementation. \nQualities of Ministers (Chapters 64-68):  These chapters consist of dissertations on ministers – their  qualifications\, characteristics and activities. This is an important section on  statecraft. “A Minister is one who makes excellent consideration of time\,  means\, place\, manner and the difficulties. He excels in firmness\, knowledge\,  preference and protection of subjects. He gives sound advice to the king and  people. A Minister must possess – power of speech (because wealth and evil  result from his speech)\, firm in action and proper consultation. Far better are  the seventy crores of enemies for a king than an unfaithful minister at his  side.”\nThere 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.   \n\nEnvoy/Ambassador (Chapter 69) and King’s Advisers  (Chapter 70): Chapter 69  is on diplomacy. “Envoy should have: love for the king\, knowledge of his  affairs\, pleasing attributes; power of speech and ability to bring glory to his  country. The ambassador should fearlessly seek his country’s good even though  it might cost him his life.” In Chapter 70\, Valluvar says that an adviser to the ruler “should give firm  advice to rectify errors”. In comparison\, today’s advisers (secretaries to ministers)  often hesitate in giving credible advice. \nGood Army and Soldiers (Chapters 77-78): In this section\, Valluvar talks about valour and  honour. He says\, “the army that conquers without fear is the chief wealth of  the king.” A good army is one that stands firm. It must be capable of resisting  unitedly. An army cannot last long without brave generals. “What if a host of  rats roar like the sea? They will perish at the mere breath of the cobra.”  Valluvar also says that it is the affection of the people that maintains the morale and efficiency of the army. If people  hate the army\, it will dwindle. The army in garrison has to be constantly  engaged\, otherwise\, it will lose its efficiency. “A soldier’s achievement is in  his valour; on the days he has not received wounds in action are days lost to  him.”  \n\nCol. 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.   \n 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.   \nFollowing points were raised during the ensuing discussion:  \n\nThirukural is not an ethical or moral literature. It is an  encyclopaedia of mankind\, and is\, therefore\, a universal script.\nThere is a lack of understanding of the Tamil  literature. For instance\, a majority of people fail to understand the existence  of male and female perspectives in the Sangam literature.\nThere is a need to explore ways in which Kural can be further interpreted in the  fields of political science\, defence\, engineering\, etc.\nShould texts like Kural not be made mandatory in education and government services  curriculum?\nThe debate revolving around Kural is ‘underrated’.\nIs Kural and  moral realism inter-linked? \n\n Report prepared by Ms. Nagapushpa Devendra\, Research Analyst\, IDSA.
URL:https://idsa.in/idsa-event/round-table-discussion-on-a-study-of-the-kural-concepts-and-themes
CATEGORIES:ROUND TABLES / WORKSHOPS,EVENT REPORT
ATTACH;FMTTYPE=image/jpeg:https://idsa.in/wp-content/uploads/2023/11/no_photo-200x150-2.jpg
END:VEVENT
END:VCALENDAR