Overview

Module 17 introduces the profound wisdom of two eminent medieval poet-saints of India — Kabir and Thiruvalluvar. Both advocated cultural and religious harmony, emphasising universal human values that foster unity among diverse communities. During their time, knowledge was disseminated primarily through oral traditions; their verses were passed down verbally before being transcribed. Kabir's dohas are sung in bhajans; Thiruvalluvar's couplets are set to music — demonstrating the enduring influence of their literary creations on Indian spirituality, art, and literature.

Learning Outcomes: Recognise the richness of Awadhi and Tamil literature; describe characteristics of Medieval literature; analyse wisdom in Kabir's dohas and Thiruvalluvar's moral preachings; construct basic knowledge of commonalities among major Indian languages; compare themes and appreciate efforts in social awakening and national integration.

Section 17.1: Kabir

Kabir was a 15th-century Indian poet and mystic known for devotional and philosophical verses. His couplets ("Kabir ke Dohe") are written in a simple yet profound style, filled with mystical symbolism. He used metaphors from everyday life — weaving, blacksmithing — to convey spiritual truths. His poetry resonates across religious boundaries, encompassing universal themes of love, humanity, and spirituality. He is revered in Hinduism, Sikhism, and Sufism. Kabir was influenced by both Hindu and Islamic traditions; his exact origin remains uncertain — believed born in Varanasi with legends surrounding his birth.

17.1.1 — Chalti Chakki (Impermanence)

Transliteration: Chalti Chakki Dekh Kar, Diya Kabira Roye / Dui Paatan Ke Beech Main, Sabit Bacha Na Koye
Translation: Looking at the grinding stones, Kabir laments; In the duel of wheels, nothing stays intact.

The "chalti chakki" (grinding mill) symbolises the relentless passage of time. The "dui paatan" (two grinding stones) represent opposing forces — joy/sorrow, success/failure, birth/death — that press upon individuals. Central theme: impermanence and inevitability of change. Nothing remains unaltered when caught between opposing forces, just as grains are crushed between stones.

17.1.2 — Bura Jo Dekhan (Self-Reflection)

Translation: I set out to find the wicked, but none did I find. When I searched myself, I found the wicked one.

Kabir embarked on a journey to find someone wicked but found no one. When he looked within (jo mann khoja apnaa), he discovered no one is more wicked than himself. Lesson: Self-awareness is essential; examine your own flaws before judging others. Self-judgement and self-improvement are steps toward personal growth and spiritual understanding. (Figure of speech: Paradox)

17.1.3 — Aisee Vani Boliye (Compassionate Speech)

Translation: Speak such words that you lose the ego of your mind. Let your own body be cooled, and let others find joy.

Speak humble, truthful words without ego. Speaking with kindness dissolves ego-driven tendencies. One's body should remain cool (inner calm); kind words bring happiness to others (auran ko sukh hoye). Primary message: speak softly and kindly.

17.1.4 — Dheere Dheere Re Mana (Patience)

Translation: Slowly, slowly, O mind, everything happens at its own pace. The gardener waters the plants, and when the season comes, they bear fruit.

Patience and natural timing are emphasised. The gardener metaphor: consistent care does not immediately yield fruit — outcomes require patience and right conditions. Rushing events leads to frustration. (Figures: Repetition, Personification)

17.1.5 — Sayeen Itna Deejiye (Contentment)

Translation: O Lord, give me only as much as is sufficient to sustain my family. May I never be hungry, and may no saint go hungry.

Kabir asks for just enough for his family — not abundance or wealth. He extends prayer to ensure no saint or ascetic goes hungry. Reflects contentment, selflessness, and shared humanity. "Enough" = sufficient to care for family; none should suffer hunger while others have plenty.

17.1.6 — Bada Hua To Kya Hua (Substance over Appearance)

Translation: What's the use of being big, like a date tree? The traveller finds no shade, and the fruit remains far away.

The date tree metaphor: being big or outwardly impressive does not equal meaningful value. Despite size, the traveller finds no shade and fruit is distant. True value lies in offering practical benefits and being genuinely helpful — not in material possessions or external appearances. (Figures: Simile, metaphor, irony, symbolism)

17.1.7 — Kabira Khara Bazaar (Equanimity)

Translation: Kabira stands in the marketplace, wishing well for all; Neither seeking friendship, nor holding enmity towards anyone.

Kabir wishes well (khair) for everyone in the marketplace — happiness and well-being for all. He neither seeks friendship (dosti) nor harbours enmity (bair). Embodies universal love, compassion, and acceptance without prejudice. (Figure: Antithesis — neither friendship nor enmity)

17.1.8 — Pothi Padh Padh Kar (Love over Bookish Knowledge)

Translation: Reading books and scriptures, the world dies; no one becomes a sage. The essence of love is found in two and a half letters; one who reads it, becomes wise.

True wisdom does not come from mere bookish knowledge. The "two and a half letters" refer to "prem" (love in Hindi). Those who understand love attain true wisdom. Emphasises experiential knowledge through love and compassion over superficial reading. (Intext answer: deep contemplation)

17.1.9 — Dukha Main Simran (Consistent Spiritual Practice)

Translation: In suffering, everyone remembers and meditates, but no one does so in joy. One who meditates in happiness, why would they experience sorrow?

People turn to simran (Divine remembrance) in suffering but forget during happiness. Kabir teaches consistent spiritual practice in both joy and sorrow for equanimity and inner balance. Meditating during joy maintains inner peace when challenges arise. (Figure: Paradox)

17.1.10 — Akath Kahani Prem Ki (Ineffable Love)

Translation: The untellable tale of love, words fall short to express. A mute person eating a raw mango, smiles.

Divine love's depth cannot be described through words ("akath kahani"). The mute person eating a raw mango — despite inability to speak, the smile conveys delight. Love is felt deeply within, beyond language. (Figure: Oxymoron — mute person smiles)

Section 17.2: Thiruvalluvar

Thiruvalluvar was a Tamil poet and philosopher who lived around 2,000 years ago, best known for the Thirukkural. It has 133 chapters with 1,330 couplets, organised into three books: Aram (Virtue), Porul (Wealth), and Inbam (Love). Translated into numerous languages; celebrated in Japan as a sage of ethical wisdom. The 133-foot statue in Kanyakumari is iconic, though his exact appearance is unknown.

17.2.1 — Wealth Through Honest Means

Translation: Who shares domestic life, by household virtues graced, Shall, mid the Gods, in heaven who dwell, be placed.

From chapter on "Wealth." A person living by honest means (vaazhpavan) earns wealth capable of reaching heaven and being offered to gods. Wealth through ethical means has divine, enduring quality.

17.2.2 — Pleasant Words for Rulers

Translation: When pleasant words are easy, bitter words to use, Is, leaving sweet ripe fruit, the sour unripe to choose.

From "The Essentials of a State." A ruler should possess pleasant/noble virtues and work diligently to eliminate people's sufferings, like a farmer tending crops.

17.2.3 — Avoiding Anger

Translation: In flesh by fire inflamed, nature may thoroughly heal the sore; In soul by tongue inflamed, the ulcer health never more.

Physical wounds from fire may heal; wounds from hurtful words to the soul never heal. Do not respond to harm with harm or retaliation. (Figure: Antithesis)

17.2.4 — Avoiding Slander

Translation: If each his own, as neighbours faults would scan, Could any evil hap to living man?

Slander (kutram) is as damaging as a weapon. Those who slander suffer consequences — harm intended for others returns to their own soul. Focus on own faults, not neighbours'.

17.2.5 — Just Rule

Translation: Outward purity the water will bestow; Inward purity from truth alone will flow.

Just and fair governance (PuRaLthooimai) maintains rule effectively; unjust rule faces difficulties. Integrity becomes evident through actions. (Figure: Antithesis — outward vs inward purity)

17.2.6 — Qualities of a Ruler

Translation: An army, people, wealth, a minister, friends, fort; six things — Who owns them all, a lion lives amid the kings.

From "On not Slumbering in one's Duty." A ruler works tirelessly like a cook (koozh-amaichchu). Needs loyal advisors (natparaN) and must rule with compassion (arasaruL) and benevolence (ERu).

17.2.7 — Seeking the Right Place

Translation: In sandy soil, when deep you delve, you reach the springs below; The more you learn, the freer streams of wisdom flow.

Leave places offering no growth. Distance yourself from ignorant people. Continuously seek knowledge and wisdom — it leads to better understanding and finding the right place in life.

17.2.8 — Fortitude (Greatness and Meanness)

Translation: Of greatness and of meanness too, The deeds of each are touchstone true.

True strength lies in maintaining equanimity in both success and failure. Restraint and self-control are valuable virtues. Deeds test character regardless of status. (Figure: Antithesis)

17.2.9 — Self-Control and Inner Qualities

Translation: With rising flood, the rising lotus flower its stem unwinds; The dignity of men is measured by their minds.

Physical beauty (VeLLath) is fleeting like blossoming flowers. True greatness (uyarvu) lies in inner qualities — kindness, compassion, integrity, wisdom. External beauty fades with time.

17.2.10 — Control of Desires

Translation: Delay, oblivion, sloth, and sleep; these four Are pleasure – boat to bear the doomed to ruin's shore.

Controlling sexual desire and remaining chaste despite temptation is true discipline. Uncontrolled desires lead to harm. Resist pleasure-seeking; focus on discipline and mindful action. Virtue: Chastity. (Figure: Symbolism — pleasure-boat to ruin)

Grammar: Direct and Indirect Speech (Imperative Sentences)

Imperative sentences give commands, requests, advice, or proposals. When converting to indirect speech, change the reporting verb to convey tone:

• Command: ordered, instructed, told
• Request: begged, requested, pleaded, asked, told
• Advice: advised, recommended, urged, suggested, told
• Offer: offered, proposed, told

Examples: "Please close the door" → Alok requested to close the door. "Complete your TMA" → The teacher instructed us to complete TMA by that week. "Let's go to watch a movie" → Fahad proposed that they go to watch a movie. Use 'to' after reported verb except sentences starting with "Let's" (use 'that').

Literary Devices

Paradox: Self-contradictory statement revealing deeper truth — e.g., searching for wicked but finding none; meditating in suffering but not in joy.

Oxymoron: Contradictory words juxtaposed — e.g., "mute person eating a raw mango, smiles."

Antithesis: Opposite ideas in parallel structure — e.g., neither friendship nor enmity; outward vs inward purity; physical vs spiritual wounds.

Common Themes (What You Have Learnt)

• Humility and simplicity — Kabir criticises ego; Thirukkural advises modesty brings respect
• Universal love and compassion — transcend religious divides
• Self-reflection and inner purity — look within; virtuous inner life key to success
• Moderation over material attachment — transient nature of life; true wealth is virtue
• Knowledge and wisdom — beyond superficial learning; ethical conduct and moral values