Iyya

Since the birth of civilisation, humanity has been involved in exploring the truth of existence. How this human endeavour can be made fruitful is the “valuable knowledge” contained in the ancient Tamil work Thirukkural, said Sri A. Velayudhan in a lecture, despite its non-religious and overtly secular quality. Though the treatise provides sharp insights into a wide range of subjects, its distinctive merit lies in that it serves as moral code for human conduct while also helping to kindle spiritual awareness.

The spiritual strand runs without reference to any explicit religion or name of any God. It is present in the fundamental thesis that accepts the presence of a primordial force that is the cause of all creation. One has to just try to probe the mysteries that permeate each and every object of creation, to begin to understand the greatness of the creator. The concept of Time for instance, against the ephemeral nature of all existence, is awe-inspiring. Ignorance causes one to believe the worldly life as real and prevents recognition of its true nature that is visibly characterised by change, where every living being is bound by time and death. The irony lies in failing to comprehend the meaning of existence, and the true nature of oneself and of the Creator. Knowledge of the omnipotence, omnipresence and omniscient Force that is the cause of all creation and governs it as well automatically inspires devotion, that in turn leads to the desire to reach Him.

Thirukkural has all the force and sanction of a “scriptural authority”, what with its emphasis on the moral code and the right way of life. It is not birth, status, education, nationality, religion, money, lineage or gender that determines a person’s worth, but the moral fibre displayed that is crucial. The importance of speaking the truth at all times and being true to oneself, refraining from untruth, restraining oneself from thinking, speaking or doing ill to others, are basic principles that should be followed at all costs.

The common belief that the practice of leading life according to the values expressed in at least one Thirukkural couplet is a greater feat than that of reciting the entire work only testifies to the tremendous effort needed to uphold the ethical code. Its enduring value lies in the humane practical sense that remains relevant even today.

Source: The Hindu

முகத்தின் முதுக்குறைந்தது உண்டோ உவப்பினும்
காயினும் தான்முந் துறும்.

ullathathil enna ulladho adhai kaatum mugam madhiri arivudhaidhu undo? 

Yoga postures (asana), can also become meditative exercises, when done with elegance, comfort and awareness, Patanjali’s concept of stirasukhamasana. The Bhagawad Gita too defines yoga as release from pain and sorrow (dukhasamyoga viyogaha).

Based on the above concepts, it could perhaps be argued that it is enough if one involves himself in activities which are truly enjoyable for his individual nature and that it is not necessary to earmark time for any specific meditative technique.

The answer to this lies in the fact that requirements vary based on the make up of each personality. While many accomplish much and are effective without any meditation, there are also many, who in consequence of their individual experiences and samskara, would also need particular techniques to supplement their own changed lifestyle, habits and healthful activities.

An analogy in the above regard would be pertinent. While many walk and even run about without crutches or external aids, those who have multiple fractures need support from these, besides physiotherapy during their rehabilitation. If they too discard these in the feeling that those who are normal don’t depend on these aids, they would come to grief.

Similarly, depending upon the make up of the personality (the atman), each aspirant, to attain excellence, has to divine, through observation and analysis, what he needs. No general rule can be laid.

Whatever be the case, the serious aspirant has to, sooner or later, ultimately look and go beyond conventional meditation and emerge into a way of living, thinking and acting, whereby every moment is natural and consequently healthful, joyous and meditative.

All exercises in spirituality or meditation (sadhana) should, after all, be means to the end, which should be effectiveness and rightful living. Just as the crutches, supports or wheel chair are ultimately discarded after recovery, the seeker should also gradually wean himself from all ‘spiritual crutches’.

This is akin to a stone (the means) used for getting a mango from a tree. It would be senseless to cling on to the stone even after the needed fruit is finally obtained.

The ultimate objective, thus, is to discover the source of comfort, relaxation and enlightenment which resides within us all (antasukhah, antararamah, antarjyoti). Fortunate indeed is the one who heads in this direction!

K VIJAYARAGHAVAN,

Source: The Economic Times