The third chapter is about precepts applicable to all human beings; the aacharyan speaks here on the panchadharmas and the panchashuddhi. The panchadharmas are : nonviolence, truth, non-covetousness, the rejection of intoxicants, and the avoidance of licentiousness. Dharmoyam Saarvavarnikah, say the earlier aachaaryas, mentioning nonviolence, truth, non-covetousness, celibacy, and frugality as the five crucial dharmas. The Yogasastra mentions these five as the panchayamas. Continue reading Srinarayanadharmam: Raghavan Thirumulpad (Part 2)
[The lockdown ought to work as a great leveler. For once, all who live in mortal bodies have been reminded of their inevitable mortality, of the absurd fragility of our existence on this planet. Even the living-gods who command a huge following have shut darshan. We have also been reminded that life on earth will not grind to a standstill if we go. Indeed, the signs are that it will thrive.
But at the ground level, that is not happening. The better-off can see how, starkly, like never before, the privileges they enjoy, and given as they are to an amoral worship of consumption which inhibits their capacity for compassion, are more likely to shield this by resorting to any kind of ideology that justifies their privilege, probably eugenics or some kind of functionalist interpretation of caste oppressive practices. We are seeing how the poor are suffering for no fault of theirs at all. Indeed, the lockdown may help to normalize privilege even more, and render us all the more insensitive to the suffering of the working class poor. One reason why this happens is because we are already, as a society, afflicted by moral viruses — of religious bigotry, caste privilege, and ruthless capitalism. As a society, we are sick, and the pandemic is likely to exacerbate it
It must be this connection that made me turn to the work of Raghavan Thirumulpad, who was one of Kerala’s finest ayurvedic physicians, a multi-lingual scholar whose conception of individual and human wellness was inextricably related to the wellness of society and the natural world. I have long admired the ease with which he moved between theory and practice in ayurveda; but what really connected us as privileged-caste-born people who sought to become human was that we found in Sreenarayana Guru a common refuge. For Thirumulpad, the Guru is not just a social reformer or preacher but a healer — a healer of society and individual, who drew upon Indian traditions to reinterpret a dharma adequate to the disease that afflicted society in his times.