Tara tamya is discrimination in a crude sense and discerning in a refined manner. In other words, we treat different aspects and dimensions differently to suit the context. This is Tara Tamya. When oneness is exhorted and preached for, how tara tamya can be justified is one question that bothers many seekers.
Is it not inherently wrong to discriminate? Is it not denying the oneness or refusing to see the “equality” of all? How do we co-exist with the concept of Tara Tamya when we are advocating for an equitable world and sustainable practices are additional questions? These questions are also asked when “advaita” is discussed.
Here, Advaita, as we appreciate, is non-dualism. Thus, if we adhere to the non-dual or “there is no second” understanding and approach, how the different ways of treating can be justified is the often-faced question. Sometimes, the seekers get discouraged too when Tara Tamya is practised in the physical realm. Especially when they see certain religious sects practise Tara Tamya among devatas too.
For our understanding, we need to consider the purpose of objects and humans with proper perspective. At a physical level, do we think differentiating and discriminating are unavoidable? For instance, lavana (salt), karpura (kapoor) and sharkara (sugar) may look similar in colour and appearance.
We need to discern these and use them appropriately. For instance, we use karpura in puja and while offering arati, aka, harati. The sharkara is used as naivedya or in making sweets that shall be offered as prasadam. Lavana is used in cooking, and food is considered incomplete or tasteless without salt getting added to it in the right proportion.
Similarly, in our relations too we have to use tara tamya. We place people appropriately and conduct ourselves accordingly. In terms of seating, the Guru’s sthana is fixed and above all, while the shishyas are seated lower and differently.
However, there are occasions and events when tara tamya may not be required. The food, when offered to people, should be uniformly given. If you practise tara tamya either in terms of content (items) or context (seating place), it appears fundamentally wrong. Other needs like water, health, and education should be made available without tara tamya. Equity gets practised then.
Dr. S. Ainavolu is a Mumbai-based teacher of Management and Tradition.
