A "perfectly imperfect life" captures the beauty in the messiness of
existence. It’s the understanding that perfection isn't a static state but
a moving target that often eludes us. In this view, life isn’t about having
everything in place; it's about embracing the chaos, flaws, and challenges
that come with it.
In a world that often pushes for flawless appearances, flawless careers,
and flawless relationships, the idea of living imperfectly can feel like a
breath of fresh air. It’s the acceptance that we are all human—imperfect,
with our own unique quirks and vulnerabilities. These imperfections don’t
diminish our worth; they add depth and richness to our lives.
The "perfectly imperfect" life is about finding joy in the journey, even
when things don't go according to plan. It’s the messy mornings, the
unexpected detours, the moments of doubt, and the mistakes that teach us
lessons. It’s about recognizing that growth comes through the struggle, and
every setback is an opportunity to become more resilient, more
compassionate, and more connected to what really matters.
Living a perfectly imperfect life means letting go of unrealistic
expectations and learning to love ourselves—flaws and all. It's the
understanding that we don’t need to have all the answers, that it's okay to
not always be at our best. It’s about finding peace in the imperfections
and realizing that they make our lives uniquely ours.
In the end, a perfectly imperfect life isn’t about achieving some ideal
version of happiness—it’s about savouring the ups and downs, and embracing
the beautiful complexity of being human.
If written that way, what does it mean? PODUMENDRA MANAME PON SEYYUM
MARUNDHU. Living with what we have without envy, greediness and contempt on
others. TO GROW MEANS DEVELOPING LIKE A BANYAN TREE AND NOT PALYMERA TREE.
When you lead a contented life, you can spare a lot of time for the
services of others also. And there is no-not at all- ANY IMPERFECTION IN
THE PRAKRITI AT ALL. RTA IS PERFECT. ALL THE IMPERMANENT, WHICH WILL
BECOME MATTER ONLY IS PERFECT IN THE GOLDEN RATIO ONLY. THEN WE ARE
IMPERFECT IN THE PERFECT SYSTEM. SO WE HAVE TO ADOPT THE NATURE TO YIELDD
TO CONTEENTMENT IN LIFE LEST WE DESTROY OURSELVES.
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय
पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Puurnnam-Udacyate |
Puurnnasya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||
Om Shaantih Shaantih Shaantih ||
1: Om, That (Outer World) is Purna (Full with Divine Consciousness); This
(Inner World) is also Purna (Full with Divine Consciousness); From Purna is
manifested Purna (From the Fullness of Divine Consciousness the World is
manifested),
2: Taking Purna from Purna, Purna indeed remains (Because Divine
Consciousness is Non-Dual and Infinite),
3: Om, Peace, Peace, Peace.
IMPERFECTION DO ARISE ONLY IN US AND NOT IN THE SYSTEM. KARKKA KASADARA
KARKA, KATRAPIN, NIRKKA ADHARKKUTH THAGA; LEARN WELL; UNDERSTGAND WELL;
ABIDE ACCORDINGLY PERFECT.
*Vedic Philosophy even before Japanese one*
Vedic philosophy, rooted in the Vedas, forms the foundation of ancient
Indian thought and spiritual practice.
The Vedic Philosophy emphasises the concept of Rta, or cosmic order, which
governs the universe and human conduct.
The Vedic Philosophy explores profound ideas about the nature of the self
(Atman), the ultimate reality (Brahman), and the interconnectedness of all
existence.
The Vedic Philosophy also underscores the importance of Dharma
(righteousness) and Karma (the law of cause and effect) in guiding moral
and ethical behaviour.
Through hymns, rituals, and meditative practices, Vedic philosophy seeks to
align individuals with the divine and achieve spiritual liberation (Moksha).
Initially, the Vedas may seem to promote the Vedic philosophy of
polytheism. However, this perception gradually fades as one progresses
towards the Upanishadic period.
The Upanishads subtly articulate Vedic philosophy, presenting ideas that
can guide towards the realisation of the Ultimate Truth.
Traditionally, Vedic philosophy was conveyed through six distinct schools
of thought, each offering a unique perspective.
Each of these Vedic philosophical perspectives, or Darshanas, is linked to
a renowned sage who authored a Sutra (code) encapsulating the essence of
his view.
Vyasa’s Vedanta-sutra, a critical evaluation and interpretation of these
six Vedic philosophies (along with other philosophies), represents a
significant body of Vedic literature.
This body of work is known as the Nyaya-Sastra, or “scripture of
philosophical disputation,” within the context of Vedic philosophy.
Read our detailed article on Vedic Age and Vedic Literature.
Six Schools of Indian Philosophy
The six schools of Indian Philosophy or the Vedic Philosophy or the
Sad-Darshana (six philosophical views) are:
Nyaya (logic),
Vaisesika (atomic theory),
Sankhya (analysis of matter and spirit),
Yoga (the discipline of self-realisation),
Karma-Mimamsa (science of furtive work) and
Vedanta (science of God realisation).
All the above Vedic philosophies have been discussed in detail in the
following section.
Nyaya Philosophy
The sage Gautama established the Nyaya system of Vedic philosophy. As he
was also known as Aksapada, this system is sometimes called the Aksapada
system.
Nyaya philosophy focuses on the criteria for valid knowledge and the
methods for acquiring it.
Nyaya philosophy is primarily grounded in reasoning and logic, earning the
title Nyaya Vidya or Tarka Sastra, which translates to “the science of
logic and reasoning.” {ENDS YOUR CHASE}
Nyaya philosophy, which examines the nature, sources, and validity of
knowledge, is also known as anviksiki, meaning “the science of critical
study.”
This Nyaya philosophy uses systematic reasoning to discriminate valid
knowledge from invalid knowledge.
According to the Nyaya philosophy, salvation can be attained through
knowledge acquisition. The veracity of a proposition or statement can be
tested through inference, hearing, and analogy.
Vaisesika Philosophy
The Vaisesika philosophy was founded by the sage Kanada, also known as
Uluka, and is sometimes referred to as aulukya.
Kanada authored the first systematic text of this philosophy, the
Vaisesika-sutra, which is organised into ten cantos, each divided into two
sections.
Prasastapada wrote a notable commentary on this sutra called Svartha Dharma
Samgraha, often referred to simply as “bhasya” in Indian philosophical
discussions.
When the term bhasya is used without additional context, it generally
denotes this particular commentary. Further interpretations of
Prasastapada’s work include Udayana’s Kirana-vali and Sridhara’s
Nyayakandali.
A key aspect of the Vaisesika system is its introduction of a special
category of reality known as uniqueness (visesa), which is why this system
is called Vaisesika. {scientific way to live 10000 years back}
This school emphasises the discussion of material elements or Dravya. It
draws a line between particularities and their aggregate. When combined,
earth, water, fire, air, and ether give rise to new objects.
The Vaisheshika School propounded the Atom theory, which states that
material objects are made up of atoms. Thus, the Vaisheshika School marked
the beginning of physics in India.
Gradually, the scientific view was diluted with belief in God and
spiritualism, and this school put its faith in heaven and salvation.
Samkhya Philosophy
Some consider Samkhya philosophy to be the oldest philosophical school. It
was systematised by an ancient thinker named Kapila.
The first work of nontheistic Samkhya, the Samkhya-sutra, is traditionally
attributed to Kapila, but in its present form, it is different from his
original work.
So, the Karaka of Isvarakrishna is actually the earliest available Sankhya
text. Among its more well-known commentaries are:
Gaudapada’s bhasya,
Vacaspati Misra’s Tattva-kaumudi,
Vijnanabhiksu’s Sankhya-pravacanbhasya, and
Mathara’s Matharavrtti.
According to early Samkhya philosophy, which was rather rational and
scientific, divine agency is not essential to the world’s creation.
The world owes its creation and evolution more to nature or Prakriti than
God.
Around the 4th century AD, in addition to Prakriti, Purusha or spirit was
introduced as an element in the system, and the world’s creation was
attributed to both.
According to this view nature and the spiritual element together created
the world. {SO WHY WOULD ONE DEFY THE NATURE?}
According to this school, a person can attain salvation by acquiring real
knowledge, and his misery can be ended forever. This knowledge can be
acquired through perception (pratyaksha), inference (anumana) and hearing
(shabda).
Yoga Philosophy
Yoga is derived from the Sanskrit root yuj, which means “to unite.”
The yoga system provides a methodology for linking individual consciousness
with Supreme Consciousness. {SO NO ONE CAN EXCEED HIS SHARE OF LIFE
GREEDILY}
There are various schools of yoga, among which bhakti yoga, jnana, karma
yoga, and kundalini yoga are especially well known.
The yoga system is counted as one of the six systems of Vedic philosophy,
and it is the Patanjali system.
This school of yoga, also known as ashtanga-yoga (the yoga of eight parts),
is closely allied to Sankhya philosophy.
According to Yoga school, a person can attain salvation through meditation
and physical application. The practice of control over pleasure, senses and
bodily organs is central to this system.
To obtain salvation, physical exercises in various postures, called asana,
and breathing exercises, called pranayama, are prescribed.
It is believed that through these methods, the mind gets diverted from
worldly matters and achieves concentration.
Mimamsa Philosophy
Mimamsa literally means the art of reasoning and interpretation. But
reasoning was used to justify various Vedic rituals, and the attainment of
salvation depended on their performance. {WHERE THERE ARE REASONINGS THERE
ENDS THE CONFLICTS}
According to Mimamsa, the Vedas contained the eternal truth. The principal
object of this philosophy was to attain heaven and salvation.
To attain salvation, Mimamsa strongly recommended performing Vedic
sacrifices, which required the services of priests and legitimised the
social distance between various varnas.
Vedanta Philosophy
It refers to the philosophy pronounced in the Upanishads, the final parts
of the Vedas. In a broad sense, Vedanta covers the fundamental philosophy
enunciated by the Prasthantrayi—the Upanishads, the Brahma-Sutra, and the
Bhagavad Gita.
Vedanta means the end of the Veda. Its basic text was the Brahmasutra of
Badarayana, compiled in the second century BC.
According to Vedanta philosophy, Brahma is reality, and everything else is
unreal (Maya).
The self (soul) or Atma is identical to Brahma. Therefore, when a person
realises knowledge of the self, he realises the knowledge of Brahma and
thus attains salvation. Both Brahma and Atma are eternal and indestructible.
Three Schools of Vedanta Philosophy
Shankaracharya, Ramanujacharya, and Madhavacharya wrote commentaries on the
Brahma Sutra, which led to the rise of three schools of Vedanta:
Shankaracharya’s Advaita Vedanta,
Ramanujacharya’s Vishishtadvaita Vedanta and
Madhavacharya’s Dvaita Vedanta.
All three have been discussed in detail in the following section.
Advaita Vedanta
Advaita Vedanta means non-dualism. This system contends that the Brahman
and the atman (individual soul) are not different entities.
Brahman is the Ultimate, Supreme Reality. Brahman is beyond names and
forms. Brahman cannot be described in words.
Brahman is Sat-Chit-Ananda. Brahman and Atman are not different realities.
They are identical. They are the eternal, all-pervading realities
underlying all existence.
Vishishtadvaita Vedanta
Vishishtadvaita Vedanta, or “qualified non-dualism,” emphasises that only
God exists.
According to Ramanujacharya, Brahman is God and possesses a defined form,
with the Cosmos and individual souls (Jivas) constituting His body.
The soul is liberated when the Jiva (soul) realises he is part of
Paramatman (God).
With self-realisation and liberation, the soul enjoys infinite
consciousness and eternal bliss of God.
Dvaita Vedanta
Dvaita means dualism. This system believes that the Brahman and the Jiva
are two different entities.
This system believes that God, the soul, and the Universe are three
separate realities. God governs the world, and the soul, in its ignorance,
remains attached to the physical world.
By developing faith and devotion in God, he can seek God’s mercy, and then
the soul may migrate to the Heaven above. Such a Jiva may attain Mukti.
Thus, he may liberate himself from the cycle of life and death and live
with God forever in Heaven.
Lokayata Philosophy
Charvaka was the main exponent of materialistic philosophy. Lokayata means
ideas derived from common people.
Charvaka’s philosophy emphasised a close engagement with the tangible world
while rejecting the belief in an external, supernatural realm.
He opposed the pursuit of spiritual salvation, denying the existence of any
divine or supernatural forces and affirming only what could be perceived
through the senses.
Charvaka criticized the Brahmanas for creating rituals to gain material
benefits, highlighting his contribution as a staunch materialist.
Vedic Religion and Philosophy
Vedic religion and philosophy are foundational aspects of ancient Indian
culture, centred around the teachings of the Vedas.
The Vedic religion involved rituals, sacrifices (yajnas), and hymns to
various deities representing natural forces, such as Indra, Agni, and
Varuna.
The philosophy embedded in the Vedas emphasises the concept of Rta, the
cosmic order, and explores the relationship between the individual soul
(Atman) and the universal reality (Brahman).
Vedic thought also introduces the principles of Dharma (righteous duty) and
Karma (the law of action and its consequences), guiding moral and spiritual
life.
Over time, these ideas evolved into the core tenets of Hinduism,
influencing later philosophical schools and practices.
Conclusion
Vedic philosophy, with its diverse schools of thought, offers a rich
exploration of reality and spirituality. From Nyaya’s logic to Vedanta’s
metaphysics, each Vedic philosophy presents unique paths for understanding
and transcending the material world. This evolution highlights a persistent
quest for truth and salvation, blending empirical reasoning with spiritual
insight. Whether through the analytical Vaisesika, the disciplined Yoga, or
the materialist Lokayata, Vedic philosophy remains a profound guide to
exploring the nature of existence and life’s ultimate goals, continuing to
influence and inspire modern thought.
THUS HAD WE LEARNT EARLY IN OUR LIFE THE VEDIC WAY OF LIFE, NOT
RITUALS AND DAILY CHORES MAGNIFIED AS STRENGTH WITHOUT ANY BASE, BUT TRUTH
THE RTA DARMIC WAY OF LIFE, TO OUR BEST AABILITIES, THEN LIFE IS WHOLESOME
AND PERFECT WITHOUT ANY IMPERFECTIONS IN THE PROCESS.
K RAJARAM IRS 16325
On Sat, 15 Mar 2025 at 19:21, Narayanaswamy Sekar <[email protected]>
wrote:
>
> ---------- Forwarded message ---------
> From: N Sekar <[email protected]>
> Date: Sat, Mar 15, 2025, 5:49 PM
> Subject: Fwd - Wabi Sabi - Japanese Wisdom, lengthy but worth your time
> reading
> To: Kerala Iyer <[email protected]>, Rangarajan T.N.C. <
> [email protected]>, Narayanaswamy Sekar <[email protected]>,
> Chittanandam V. R. <[email protected]>, Mathangi K. Kumar <
> [email protected]>, Srinivasan Sridharan <[email protected]>,
> Suryanarayana Ambadipudi <[email protected]>, Rama (Iyer 123 Group)
> <[email protected]>, Dr Sundar <[email protected]>, Mani APS <
> [email protected]>
>
>
> I stumbled upon Wabi Sabi: Japanese Wisdom for a Perfectly Imperfect Life
> at a time when I was wrestling with perfectionism. Life felt like an
> endless chase—trying to meet expectations, tick off goals, and polish every
> rough edge. Then, one evening, while browsing for something to read, this
> book caught my eye. The title alone held a paradox: perfectly imperfect.
> How could imperfection be perfect? That contradiction tugged at my
> curiosity, and before I knew it, I was deep into Beth Kempton’s wisdom,
> absorbing a way of life that was gentler, more forgiving, and profoundly
> liberating. Kempton doesn’t just introduce wabi sabi as an aesthetic
> concept; she unveils it as a philosophy—a lens through which we can view
> our lives with more acceptance, more peace, and a deep appreciation for the
> fleeting nature of everything. These eight lessons reshaped how I see life,
> and I believe they might do the same for you.
>
> 1. Beauty Lies in the Imperfect, the Worn, and the Unfinished: I never
> considered a chipped cup, an aging wooden table, or fading paint as
> beautiful. I had been conditioned to believe that beauty meant
> flawlessness. But wabi sabi teaches that imperfection holds its own charm.
> Kempton illustrates this with the Japanese practice of kintsugi—the art of
> mending broken pottery with gold, highlighting the cracks rather than
> hiding them. This was a striking metaphor for life itself: our wounds, our
> struggles, our scars—these are not blemishes to erase but marks of
> resilience to honor. It shifted my perspective. Instead of focusing on
> what’s broken or incomplete in my life, I now see those cracks as proof of
> growth. If we embrace the imperfect, we can finally stop waiting for
> everything to be "just right" before we enjoy it.
>
> 2. The Beauty of Fleeting Moments: Kempton repeatedly returns to the idea
> that nothing lasts—everything is in constant motion. At first, this thought
> unsettled me. But then she writes about how the Japanese cherish the sakura
> (cherry blossoms), despite their brief bloom. Their short-lived beauty
> makes them even more precious. Instead of lamenting their transience, the
> Japanese celebrate it. I started seeing everyday moments differently—my
> morning coffee, a laugh with a friend, a quiet sunset. Instead of rushing
> past them, I began savoring them. The book teaches that the impermanence of
> life is not something to fear but something to appreciate deeply.
>
> 3. Slowing Down is a Form of Wisdom: In a world obsessed with speed,
> productivity, and efficiency, wabi sabi invites us to slow down. Kempton
> writes about the joy of lingering—whether it’s over a cup of tea, a walk
> through nature, or simply sitting still. She describes the Japanese
> tradition of tea ceremonies, where each movement is deliberate, mindful,
> and slow. It’s not about the tea; it’s about presence. I realized how often
> I rushed through things—even moments meant to be enjoyed. I started making
> small shifts: eating without distractions, walking without checking my
> phone, listening without formulating a response. Life feels richer when
> we’re truly present.
>
> 4. Letting Go of the Need to Control: Control is an illusion, but I held
> onto it tightly. Kempton gently dismantles this urge by introducing the
> wabi sabi approach: letting things unfold naturally. She shares how the
> Japanese embrace nature’s rhythms—accepting the changing seasons rather
> than resisting them. Life, she suggests, is much the same. It made me
> rethink how I handle uncertainty. Instead of clinging to rigid plans and
> stressing over outcomes, I’m learning to trust the flow of life more. The
> unexpected isn’t always a disruption; sometimes, it’s an invitation.
>
> 5. Finding Joy in the Simple and the Ordinary: There’s a passage in the
> book where Kempton describes the pleasure of drinking tea from an old,
> familiar cup. Not expensive. Not fancy. Just familiar. That hit me. We
> chase grand experiences, thinking happiness lies in big moments, yet wabi
> sabi reminds us that joy often hides in the small and overlooked. I started
> noticing the warmth of my favorite sweater, the comfort of handwritten
> notes, the way candlelight flickers. Instead of waiting for something
> extraordinary, I began appreciating the everyday magic around me.
>
> 6. Embracing the Unfinished and the Incomplete: I have a habit of waiting
> until things are "perfect" before considering them ready—whether it’s a
> project, a piece of writing, or even a home improvement task. But Kempton
> argues that nothing is ever truly finished. The Japanese concept of wabi
> sabi acknowledges the beauty in the incomplete. A garden that keeps
> evolving. A poem left slightly open-ended. A handmade bowl with an
> asymmetrical shape. I’ve stopped postponing joy. I no longer wait for the
> “right time” to use the good dishes, visit a place, or share my work. Life
> itself is a work in progress, and that’s okay.
>
> 7. Accepting Aging as a Natural Process: Aging is often seen as something
> to fight against, but Kempton shifts the narrative. She highlights how the
> Japanese revere the aged—whether it’s an old temple, a weathered piece of
> furniture, or a person with wrinkles that tell stories. The beauty of
> aging, according to wabi sabi, is in its authenticity. Instead of dreading
> aging, I started seeing it differently. Every line on my face, every year
> that passes—it’s all part of a life fully lived. It’s not about clinging to
> youth; it’s about embracing each season of life gracefully.
>
> 8. Contentment Comes from Within, Not External Perfection: Perhaps the
> most powerful lesson of all is that wabi sabi is not about making things
> look wabi sabi—it’s about feeling it. Kempton drives this home by
> emphasizing that contentment isn’t found in fixing everything outside us
> but in shifting how we see things. I used to think peace would come once I
> had everything in place. Now, I realize that contentment isn’t about
> circumstances; it’s about perspective. And when we stop chasing perfection,
> we make room for something deeper—true peace.
>
> Book: https://amzn.to/3DwxbrU
>
> Yahoo Mail: Search, Organize, Conquer
> <https://mail.onelink.me/107872968?pid=nativeplacement&c=US_Acquisition_YMktg_315_SearchOrgConquer_EmailSignature&af_sub1=Acquisition&af_sub2=US_YMktg&af_sub3=&af_sub4=100002039&af_sub5=C01_Email_Static_&af_ios_store_cpp=0c38e4b0-a27e-40f9-a211-f4e2de32ab91&af_android_url=https://play.google.com/store/apps/details?id=com.yahoo.mobile.client.android.mail&listing=search_organize_conquer>
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