According to Zvelebil, the content of the Kural text is "undoubtedly patterned" and "very carefully structured."[115] There are no structural gaps in the text, with every couplet indispensable for the structured whole.[97] There are two distinct meanings for every couplet, namely, a structural one and a proverbial one.[97] In their isolated form, that is, when removed from the context of the 10-couplet chapter, the couplets lose their structural meaning but retain the "wise saying, moral maxim" sense.[97] In isolation, a couplet is "a perfect form, possessing, in varying degree, the prosodic and rhetoric qualities of gnomic poetry."[97] Within the chapter-structure, the couplets acquire their structural meaning and reveal the more complete teaching of the author.[97] This, Zvelebil states, is the higher pattern in the Kural text, and finally, in relation to the entire work, they acquire perfection in the totality of their structure.[97] In terms of structural flow, the text journeys the reader from "the imperfect, incomplete" state of man implicit in the early chapters to the "physically, morally, intellectually and emotionally perfect" state of man living as a husband and citizen, states Zvelebil.[116] In poetic terms, it fuses verse and aphoristic form in diction in a "pithy, vigorous, forceful and terse" manner. Zvelebil calls it an ethics text that expounds a universal, moral and practical approach to life. According to Mahadevan, Valluvar is more considerate about the substance than the linguistic appeal of his writing throughout the work.[117]
The Kural text and the Confucian sayings recorded in the classic Analects of Chinese (called Lun Yu, meaning "Sacred Sayings") share some similarities. Both Valluvar and Confucius focused on the behaviors and moral conducts of a common person. Similar to Valluvar, Confucius advocated legal justice embracing human principles, courtesy, and filial piety, besides the virtues of benevolence, righteousness, loyalty and trustworthiness as foundations of life.[233] While ahimsa or non-violence remains the fundamental virtue of the Valluvarean tradition, Zen remains the central theme in Confucian tradition.[16][234] Incidentally, Valluvar differed from Confucius in two respects. Firstly, unlike Confucius, Valluvar was also a poet. Secondly, Confucius did not deal with the subject of conjugal love, for which Valluvar devoted an entire division in his work.[235] Child-rearing is central to the Confucian thought of procreation of humanity and the benevolence of society. The Lun Yu says, "Therefore an enlightened ruler will regulate his people's livelihood so as to ensure that, above they have enough to serve their parents and below they have enough to support their wives and children."[236][k]
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Dear Kannan,you are doing a great work. I have been regularly visiting your page ,ever since an article appeared in the Hindu about a year back on Seer7. I am on to Thirukkural for the past 7 year. Your translation is very simple and very close to the meaning of Thirukkural in Tamil. I could see that you try to catch the real meaning of Thirukkural without missing any portion of it.With Best WishesC.Rajendiran 2ff7e9595c
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