GROWING IN UNDERSTANDING

NATIVE  CHARM

GROWING IN UNDERSTANDING

Learning is one of the chief pleasures of growing up. The modern age has mistaken schooling for education , and education for learning. But we of the older generation know better.  The inimitable Chesterton said education is what remains after we have forgotten all that we have studied. And when we properly digest our education, we really learn. If we keep our eyes and ears open, and the mind too, keen and open, there is no limit to what we may really learn.

Learning does not mean getting to know new information or facts or ideas. It is often a new way of looking at old 'knowledge'. It is a new insight suddenly gained.  We take so many  ideas for granted, we use words routinely; sometimes, someone opens our eyes and new understanding dawns. That changes the world, for us!

We learnt  while young ( not necessarily at school) Tamil National poet Subramanya Bharati's songs.

He was  revolutionary, but not like the modern loonies. He had a strong dharmic base. Classical poet Avvaiyar had written a few charming lines of moral instruction for children. Bharati took them up and modernised them- and how! 

Grandma Avvai  said: Desire to follow dharma (Aram seyya virumbu), Subdue anger ( Aaruvadu sinam) etc. Bharati said: Achcham Tavir, Aanmai tavarael! ( Avoid fear, do not slip from manliness.) Bharati was writing for a generation of Indians meekly submissive to foreign colonial looters and he was teaching their children to be bold and brave!

And what is this fear? The child  is afraid of the dark. Many people are afraid of ghosts and spirits.  Most people are afraid of the unknown. Most fear poverty and illness. Youngsters fear old age. Older people fear financial instability, ill-health,etc. Statesmen like  Roosevelt taught us that fear alone was to be feared. Our great celluloid poet Shailendra sang:

Apne saaye se bhi log dhar ne lage

Ab kisi ko kisi par bharosa nahi

( People are now beginning to fear their own shadows.. Now, no one trusts another.)

Thus we see that as we grow old, we don't grow out of fear, but catch hold of new things to be afraid of!

And yet, what is the greatest fear?  It is that great unknown- death. The subject is even taboo in western culture. Indians have a better way of stating it. We are not afraid of death- but birth! Yes- we are afraid of the repeated births in Samsara- which cause repeated deaths.  The Bhagvad Gita calls this 'Mahato bhayaat'= the great fear. It calls this world 'mrutyu samsara sagara', 'mrutyu samsara vartmani', etc. 

So, the Hindu Deities are always shown with an arm showing the sign of freedom from fear:  Abhaya hastam. The first thing they do is to assure the devotee  freedom from fear. But they also show the way. The second arm points to the feet of the Deity. Yes- the Lord's feet are our refuge, and there is no fear there. That is the only place which is free of fear!As we grow old and also in understanding, we traverse the lands of many fears and reach fearlessness. Once we have learnt to look death in the face, we lose every fear on earth!  

Lord Nataraja- symbolising the Cosmos.

Look at his lower right hand- it shows the Abhaya hastam= the sign of the assurance of freedom from fear. And the left hand points to his feet which is our refuge and source of fearlessness. Every aspect of Hindu iconography is symbolic.

John Donne wrote this sonnet which has been called the Holy Sonnet. 

Picture from Wikimedia.

Death, be not proud, though some have called thee

Mighty and dreadful, for thou art not so;

For those whom thou think'st thou dost overthrow

Die not, poor Death, nor yet canst thou kill me.

From rest and sleep, which but thy pictures be,

Much pleasure; then from thee much more must flow,

And soonest our best men with thee do go,

Rest of their bones, and soul's delivery.

Thou art slave to fate, chance, kings, and desperate men,

And dost with poison, war, and sickness dwell,

And poppy or charms can make us sleep as well

And better than thy stroke; why swell'st thou then?

One short sleep past, we wake eternally

And death shall be no more; Death, thou shalt die.

Some seek to overcome death ie attain immortality by leaving their name behind through great acts.  Again, Shailendra sings:

Ganga aur Jumna ki gehri hai dhaar

Aagey ya peechey sabko jaana hai paar

Dharti kahe pukar ke

Beej bichale pyar ke

Mausam beeta jaaye

Apni kahani chod ja

Kuch to nishaani chod ja

Kaun kahe iss ore

Tu phir aaye na aaye.

(The waters of Ganga and Jumna run deep. Early or late we all have to traverse to the other side.#

Earth demands that  you go along, sowing the seeds of love. The seasons pass away.

Leave your story behind.& Leave some marks before you leave.Who knows whether you will pass this way again)

# Ganga and Yamuna have been running deep. ( That is, before you were born, and will do so even after you are gone. Life is unfathomable)

& Give up your preoccupation with your own little concerns, and make some contribution to the world.

Really, 50 years after his death, Shailendra lives in his poetry, which lives in the memory  and mind of the people! His words still move us.

Our philosophy teaches us that to understand the true nature of life and death is the only way to overcome the fear of death, and death itself!

 Our Bhagavan Ramana Maharshi taught us:

Those who have intense fear of death seek refuge at the feet of Lord Supreme who is birthless, deathless. Then their egos and attachments die. Can they fear the thought of death again? They become deathless.

( Reality in Forty Verses- Invocatory verse 2. This is a very loose rendering of the exquisite and profound Tamil verse of Bhagavan himself. Who can translate it?)

(Picture from the cover of a publication from  Sri Ramanasramam)

Most of us must have read the poem 'The Brooke" by Alfred Lord Tennyson, at school or on our own

I come from haunts of coot and hern   I make a sudden sally, And sparkle out among the fern   To bicker down a valley. By thirty hills I hurry down,   Or slip between the ridges By twenty thorps, a little town,   And half a hundred bridges. Till last by Philip's farm I flow   To join the brimming river, For men may come and men may go   But I go on for ever. Picture from the National Portraits Gallery, London. There are of course ten more stanzas. While at school, we thought it was just about the stream. If we came from the countryside,we might actually have seen such streams (called Odai in Tamil), emerging suddenly from the hills yonder, and running with all noise, among the stones and pebbles.  The poem describes how the brook chatters,bubbles flowing through fields and fallows, how it winds about, in and out. But as it nears its destination, the chatter turns to a murmur, it glides and glances, curves and flows. All the initial noise and high spirit get subdued as it joins the river. That was all in the poem- so we thought when young. But later, the same words made us think again.  What is this 'I' business? What does joining the river mean? As men come and go, this 'I' goes on forever!  Everything in the world is impermanent; then how can this "go on forever"? So we are led to 'learn' that this poem is not about the earthy brook, after all! The brook is a symbol or metaphor for the eternal Spirit in man- his Atma- which is not destroyed when the body is destroyed. It  then joins its Source and/or Destiny- which is the river. Thus we see that Tennyson is talking about the indestructibility of the Soul (in the Western usage) and it joining the Maker. We Hindus are mightily pleased as it expresses the Vedantic idea that our final goal is Union with God, no less. The brook and  the river are of the same stuff- water. They appear separate due to name and form, but are one in essence. Realisation of this Eternal Unity brings to rest all the wanderings through hills and valleys, fields and fallows- the endless wandering of the mind! Our entire Vedic poetry is symbolic like this. Western idiots like Max Muller and mere academics like him could never understand  such poetry. It takes a poet to appreciate poetry. They get and give us a glimpse. Not that Tennyson is Vedantic, but the spirit is unmistakable. This is how we grow in understanding, as we keep learning. Salutations to all the masters who help us learn.

CLARITY ON CHARITY

NATIVE  CHARM

CLARITY ON  CHARITY

Charity is a virtue recommended by all religions, and even by those not believing in religion. Besides material charity, the higher idea of charity includes a charitable disposition, like being charitable in our views or judgement- ie not being harsh or unfair. Appeals for charity and opportunities for it are quite common and frequent. Many are the causes for which charity is sought, and institutions so seeking. It is all to the good as people's preferences and temperaments differ, provided those seeking charity are genuine.

We Hindus often get appeals to help with funds for building new temples, and even more frequently for renovating old temples, besides  various other 'charities' connected with temples, Mutts, yajnas, pujas, and other types of celebrations . Some Maths (Mutts) like the Ramakrishna Math frequently seek funds for some temple, hall, dispensary, memorial, relief work, etc. Yet do we ever examine the merits of such actions? Once the name of some Deity or Swami  or Swamiji or Mahan is taken, we are on the defensive and feel uncomfortable and guilty if we do not contribute.

Building New Temples

Take the appeal for funds to build new temples. It is baffling that people seek to construct new temples, while hundreds of old temples remain dilapidated and crumbling. And our old, well-maintained and well-attended temples have been taken over by a govt which calls itself secular, and in the case of Tamil Nad, by govts run by parties which call themselves 'rationalist' or atheist or their descendants! Often, the motive seems to be ego satisfaction . Or it may  be to have a temple free of govt. control. But what is the guarantee that the govt would not take over such temples too in the future, especially if they attract good revenue? Sometimes it is claimed by some that some Deity appeared in dream or vision and demanded construction of a temple! Well, it is for people to examine the claims and the credibility of persons making such claims.

Renovating Old Temples

Of late, appeals for funds for renovating old temples and re-sanctifying them are on the rise. They are made by people with good intentions, and supported by pious persons. Yet I feel something is wanting.

Why have the temples become dilapidated, in the first place? There are two reasons:

1. They were victims of Muslim invasion.

2. They have been victims of neglect by our own people.

(Now, in many places,old temples are threatened due to "development work" undertaken by the govt such as road widening or construction of a new highway.)

In the first case, since they were demolished or damaged by foreign rulers or rulers owing allegiance to foreign religions,  is it not the duty of the later or current rulers to restore and rebuild them?  If the Supreme Court building or Mumbai airport is bombed tomorrow by some hostile power, will not the govt. rebuild it? Does not the govt owe anything to the faith of 80% of the people? If they cannot rebuild them because they are "secular", then how can they run the Hindu temples?

On the one hand we have a govt which is so illogical and  insensitive to the people of the majority faith in this country. On the other hand we have people who are so senseless as to vote for the same govt!  Yet, both of them appeal to the common people for funds! What a shame!

As for temples which are neglected, what are the factors involved? These temples are often in the countryside, in villages. Some of them are small, but quite a few of them are quite big. Almost all of them display great workmanship. But they are neglected because the people who supported them and those who lived on the support provided by the temples have left the villages for "greener pastures" - in search of greater income and opportunities. In the absence of these families, the temples have no regular flow of visitors or income.

There are people belonging to such villages, but now resident in  cities who want to renovate them. But they cannot make any arrangement for regular maintenance thereafter! I will briefly deal with some specific cases I know.

Some neglected temples

There are many temples  in the villages around Sirkazhi.  Among them there is a group of 5 Narasimha temples, all beautiful. There is also a big and beautiful Ranganathaswamy temple. This temple is so big and the visiting population so thin, temple premises have been occupied by a fair-price shop,  a dirty govt. school and some other establishments. Except the archakas, there are no Brahmin residents and the non-Brahmin population of the place have no attachment to the temple. Yet, this temple contains the vigraha of Narasimha in one of the niches which is counted among the five, the darshan of all the five of which on the same day  is considered auspicious! The other four are in different directions but can be reached on bicycle or by  auto. But there are no temple -visiting residents in the villages! There are neither local archakas. The dedicated Swamiji who renovated the temples made some arrangement, but the same archaka has to attend two or more temples, and so the Deities and their devotees alike have to be in queue for their attention at the appropriate time slot! There is not a single Brahmin resident in those villages! But it was heart-warming to find an old Yadava devotee taking care of the temple premises in one village. He said he belonged to the clan of Krishna and there was no question of his leaving the village or the temple, income or no income! The visiting archaka was the sole visitor on most days! Who will maintain the archakas in the absence of regular visitors and revenue? And in the absence of the archakas, who will attend on the Deity?

Then there is the case of the famous Oothukadu. This contains a temple of Krishna in the form of Kalinganartana.  (Kaliyamartan) It was made famous by the songs of one Oothukadu Venkatasubbiyer. Some of the songs were made popular  by leading artists over the years. eg. Pithukuli Murugadas used to render songs like Aadadu asangadu va, mathura mathura, etc in his thrilling manner. Alaipayudey Kanna is sung by about any one!  The temple is a small one, but it has (or had?) a beautiful Agraharam. Yet it is devoid of all Brahmin residents , except one person who told me 5 years ago that he would not leave his Swami! The  Bhattacharya  is the scion of the family that has been the traditional archakas here for many generations, but who will pay him regularly? There are families for whom this Deity is the Kula Devata, but they reside outside. So like absentee landlords, they have to care for the temple through regular remittances and occasional visits! How long will this last? ( Renovation is on and Kumbhabishekam is due shortly.)

A view of the OOthukadu temple, with an inset of the famous poet and musician- Vekatasubbaiyer or Venkata Kavi.

Then there is a curious case of a  Devi temple in a village near Trichy. Very learned pundits, Dikshitars, Sri Vidya upasakas lived here. One of them is even mentioned by Swami Sivananda of Rishikesh is one of his books. Another wrote commentary on Lalita Sahasranama in Grantha, a Sanskrit rendering of which was published by Sri Sringeri Mutt recently, more than 70 years after the original  was written.. Yet this and other Brahmin families left the village more than 80 years ago.  Since  the puja pattern was based on specific Sri Vidya tenets, and since there was no Brahmin family  in the village, it fell into negligence. 

Recently, one branch of the family faced some problems and consultations with Kerala prasnam astrologers  revealed that their problems were due to neglect of the Deity. Yet, it was found in the prasnam that the temple in the old village was in a different location, the  river having changed course and obliterated old landmarks. The social composition and the power structure in the village  have totally changed and  this family cannot have control over the temple now! Yet they sent appeals  for funds to all branches of the family now literally scattered all over the country. Many outsiders have come forward to donate. It is quite likely that if they collect donations, govt will take over the temple. What is the point in renovation when the families concerned have no control, and in any case, none of them is a resident of the village, and is not going to be one in the future? It is also certain that the old orthodox system of worship- based on Sri Vidya tenets , which are considered exclusively Brahminical-  cannot be resumed in the new circumstances.

And what  generally happens in the name of renovation is also pathetic. Most of the old art work  and plaster is removed, the whole place is just cemented. There is now no one to renovate the Gopuram in the old style. One really does not know how many of the agama rules are violated in the process of renovation. For example, iron or steel cannot be used in the temple (except for Sani); yet, it is only concrete that is used for new construction . Are we not violating the rules in the name of renovation?

[ I refrain from mentioning the names of the places or persons as I do not want to cause offence or pain.]

Is renovation of old temples always meritorious?

Our most popular Deity- Pillayar- has no roof over His head except the tree top under the sky! Yet he continues to bless us! As children ( ie before our minds were polluted with worldly thoughts) we mostly prayed in such sacred spots! Alas, such Native Charms have largely disappeared in the name of 'development'!
Picture taken from the Web. Copyright status not known. Gratefully acknowledged.

Devotees who seek to renovate are sincere in their motives. They want to atone for past lapses, and also earn merit as promised in the sastras.

The sum of my submission is that there are hundreds of temples awaiting renovation, but unless devotees reside in the villages, and make arrangements for regular ritualistic worship, there is no merit in making nominal renewal with all fanfare with donations and then letting the temples languish into renewed negligence. I am prepared to take people round all the temples I have mentioned here so that they can see for themselves. And on the way, I will show scores more.

Those who seek to renovate the temples do not reside in those places. They only turn up  as occasional visitors. (They do not have sufficient faith or devotion to reside where their Deities are!) Those who reside there are mostly those who have no faith in temple worship, under the influence of the Dravidian parties. They certainly do not have faith in the established procedures, such as Sanskrit mantras and other allied rituals.( Leave alone the Agamas, even old Tamil works like Tirumantram do not permit deviation from the traditional rituals) The govt is interested only in the income. Then, for whom are the temples sought to be renovated?

The heart bleeds. One does not know whether it is the Muslim invaders or the Hindu "faithfuls"  or the govts which they elect who are more to blame.

Our actions are like jumping a well half-way. Or  fire-fighting, but how to prevent future fires?

Other Charitable works

Hindu dharma lays down that one should consider oneself trustee of his wealth  and not its owner. The very first mantra of the very first Upanishad asks us to enjoy by renunciation, not covet another's wealth etc. Since everything in the world belongs to God, one should not seek to accumulate or enjoy more than what is strictly necessary. Gandhiji developed the concept of Trusteeship on this basis.

Our inimitable Prabhupada explains this in theistic terms:

isavasyam idam sarvam

yat kinca jagatyam jagat

tena tyaktena bhunjitha

ma grdhah kasya svid dhanam 

isa--by the Lord; avasyam--controlled; idam--this; sarvam--all; yat kinca-- whatever; jagatyam--within the universe; jagat--all that is animate or inanimate; tena--by Him; tyaktena--set-apart quota; bhunjithah--you should accept; ma--do not; grdhah--endeavor to gain; kasya svit--of anyone else;dhanam--the wealth. 

TRANSLATION 

Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong. 

AC Bhaktivedanta  Swami Prabhupada on a morning walk with 

Baron von Durkheim in Frankfurt, 1974.

BY Christian Jensen (Own Work) [GFDL (CC BY 3.0 creative 

commons via Wikimedia Commons.

 Man is enjoined to spend his money on doing good works which are called "Ishtapurtham". They involve digging wells, constructing water tanks, providing food and medicines to the poor,etc.Various works on dharma emphasise different acts, all of which benefit the public. Indirectly they help the donor himself by reducing his attachment to money and possessions and widening his outlook. In loosening his purse strings, he enlarges his heart- not a bad bargain at all!

The Bhagavad Gita which distills the accumulated wisdom of our sages and sastras clearly lays down:

Yajna daana tapa: karma
 na tyaajyam kaaryameva tat
Yajno daanam tapas chaiva
 paavanaani maneeshina:                        18.5

The work of Yajna, daanam and tapas (austerity) should not be relinquished.It should indeed be performed.
The wise consider yajna, daana and tapas as purifying.

Bhagavan Krishna tells Arjuna that these are  "the final truths" (Mae nischayam- as finally determined by Me- 18.4) regarding Tyaga ie relinquishment.

As usual, we must be careful in understanding these words because they are from Bhagavan.

Yajna gets different meanings at different hands. Having regard to the trend and tenor of Gita, we may take it that here Yajna does not mean those exotic sacrifices which are performed by Kings and others on big or ceremonial occasions. Or other kinds of Vedic yajnas which are performed with the desire to attain higher worlds or other benefits. Krishna is mentioning here "maneeshina:" which means the wise ones. And unlike those other yajnas which give heaven and other bhogas, this here gives purification of mind and heart ( "paavanani").

These yajnas are the 5 types of daily yajnas that every householder is required to do for purification- as discharge of debt:
- Rishi Yajna- discharge of obligation to Rishis
-Deva Yajna- to Deities
-Pitru  Yajna- to the Manes
-Nara Yajna- to human beings
- Bhuta Yajna- to all forms of life.

These Yajnas are compulsory. The sastras say that their performance does not confer any merit (punya) but their non-performance causes demerit (paapa). Thus their performance results in chitta suddhi- purification of mind.

Popular translations render Yajna as 'sacrifice'. How wrong it is!

What is daana? 

People translate it as gift or charity. If we give a rupee to a beggar, it is an act of charity or gift. Is it? 

No. Daana in Sastra has a technical meaning. It means giving the specific things to people who are qualified to receive it, in accordance with specific rules and subject to mantras. Just any act of charity will not qualify as "daana". It may be called 'dharmam' as the popular expression goes, but not daanam. 

It may be seen that in all Vedic religious observances, the main daana given are Vastra ( clothes), food (anna) along with offering of water. Providing food and clothes to the needy and water are the highest forms of daana. 

Saint Aandal says in her great hymn Tiruppavai  (17) about Nandagopa:

அம்பரமே, தண்ணீரே, சோறே அறஞ்செய்யும்
     எம்பெருமான்! நந்தகோ பாலா!

Ambaramae Tanneerae Sorae aram cheyyum
 Emperumaan Nandagopala

O Nandagopala, our Master, who always gives clothes,water, and food  as acts of religious  duty!

Let us just consider for a moment: Krishna was the son of Vasudeva  and Devaki and was born at Mathura. But he was brought up by Nandagopala and Yasoda at Gokula. What must have been the merit of Nandagopala that he fully witnessed  and enjoyed the pranks of Krishna in his childhood and boyhood- that was not given to the biological parents to witness! Aandal gives here a clue! 

The best works of charity are therefore giving food, water and clothing to the needy and deserving.

There is an opinion that food can be given to anybody. But Sri Ramakrishna cautions us. He tells us a story. Once someone was performing sraddha ceremony and fed many people. One of them later that day led a cow to a butcher. Now, Sri Ramakrishna says that the person who fed him that day did not get any merit on account of feeding this man, but only earned paapa on account the cow slaughter! So we have to be careful whom we feed!

These days, persons  who beg do not accept in kind and want money. Yet we do not know what they use the money for. One disabled beggar who begs in our locality sitting in a wheel chair does money lending business! Many beggars reportedly booze and smoke. Here too, we have an incident. Vivekananda's father , Vishwanath Dutt,  was a big lawyer and had a charitable disposition. But he gave indiscriminately. Friends often criticised him that he gave money to people without enquiring about them and they often bought liquor with that money. Vishwanath told them that the world was  so full of misery that it was  quite justified if someone bought drinks with money so that at least for sometime he could forget his worries! Could Vivekananda's father be an ordinary person!  But after his sudden demise, it was found that he had been living beyond his means and had left debts. The family was left in such penury that Vivekanada would on days  forgo his own food at home so that his brothers and sister may get more! Oh, what father, what son!

Signature of Vivekananda's father. This is all we have- no photo is available. Wikimedia commons.

 Let us bow before these great souls. But then, let us also be careful how we go about in our charity!

NOTE:

1.Many of the sastric injunctions have to be interpreted carefully, as there have been drastic changes in society. When the old books say, ghee for lighting lamp or for homas, it means cow's ghee. So is milk for abhisheka. But then, the cow must be fed as per the sastra too- they must be allowed to graze in the open, consume natural vegetation, mate naturally,  the calf must be allowed to suckle at the udder first. Do these conditions prevail now?  The cows are foreign breeds, they are not let to graze naturally but fed 'chemically treated feed, they are given hormone injections, they are artificially inseminated. The DNA of the milk they yield does not agree with Indians' DNA. And the milk that we get commercially has undergone change of their nature and it is reconstituted. The butter is not extracted on traditional lines, from curd but before formation of the curd. And this milk and the ghee are mostly from buffaloes. When we use such products, can we claim that we are using milk and ghee as per sastra? Or, can we ensure that we get articles as really prescribed?  Are we sure about the purity of the honey and sandal paste that we get in the market- or even of the camphor?

2.In the same way with temples. The pujas and neivedya must be performed timely, daily, based on the relevant Agama and the Yantras fixed. Veda  must be properly recited at stated times. Kumbahabishekam must be performed at the specified intervals, based on the type of Gopuram.  If we  cannot  make arrangements for these to be followed, how can merits flow from such renovations?  ( Just reflect: the arrangements made by former kings are not followed now. The Big Temple in Tanjore cannot even afford to light lamps, though kings made endowments!) Devotees must have discrimination too, besides enthusiasm.

In this sense, construction of new temples in places where people reside seems better, provided the appropriate rules are followed. Most such temples are concrete structures, and it surely is not according to sastra! People in Tamil Nad have ideas of temples based on what they see. If they visit the temples of  Kerala and Karnataka along the West Coast, they will see temples of different type which have maintained their sannidhya entirely due to the unchanged and uncompromised rituals, though the temples are not huge stone structures as in Tamil Nad. ( Even in Tamil Nad, the ancient temples were not of stone, as I can still show them around Sirkazhi. They have a different type of vimanam too! ) Stone walls do not a temple make, necessarily! We must take a leaf out of the experience of neighbouring states!

3. We should remember that the images in the temples are not holy or sacred by themselves- except in instances like Guruvayur and Udupi where the images are of divine origin. Though the images are treated as "archavataram", their power is derived and reinforced by the Mantric rituals. Once the image is installed and infused with life (pranapratishta) it has to be maintained without break only through the mantra and the rituals. Where this cannot be ensured, people should think seriously before constructing or renovating temples.

4. There are places/objects which are naturally sacred/holy- like, mountains, trees, lakes, rivers, Salagramam, Rudraksha, etc. In such cases we have to ensure that we maintain the natural sanctity, by not adding anything which would interfere with or detract from it. The least we could do is not to pollute the atmosphere. Our  people should visit the temples of Japan (both Shinto and Buddhist) to learn how the surroundings and atmosphere are kept clean and pure, and also aesthetic. God does not despise order or beauty!

5. Many temples have derived their sanctity by the dedication of Jnanis, Saints, great devotees. Even today, temples in North India vibrate with the power of pure devotion of the ordinary people, not mantra and tantra, or ceremonial purity or piety. Let us also remember that all Avataras that we worship  ( including Subrahmanya) took place in the North. All the sacred places in the North like Kailas, Kashi, Prayag, Badri-Kedar, Trayambak etc are totally natural and innately sacred. We have only managed to pollute them in the name of "development". Every sacred place or kshetra has become a tourist spot. See how dirty Rameswaram has become. What was a pilgrimage has been converted into a pleasure trip. Where there were choultries, there are now "Star" hotels! Recently, Kedarnath attracted the wrath of the gods because of such sacrilege.

6. Tayumanvar sang:

மூர்த்திதலந் தீர்த்தம் முறையாய்த் தொடங்கினர்க்கோர்
வார்த்தைசொலச் சற்குருவும் வாய்க்கும் பராபரமே.156.

Murty talam thirtham muraiyaaith thodanginarkor
Vaartai sola sarguruvum vaaikkum paraparamae'

( Those beginning with worship of images, visits to sacred places and holy waters, will be blessed with a true Guru, by the grace of God.)

So we should not forget that the ultimate aid to Liberation is the Sadguru. Other steps are aids on the way. Ultimately, where is God or Guru except in the Heart? As Tirumoolar sang:

Taenukkul inbam serindirundaarpol
Oonukkul Easan uraindirundaanae.

( As sweetness pervades honey, God pervades our very person/being.)

If we do not feel the presence of God within, can we perceive Him outside? 

In a situation where it has become difficult if not impossible to maintain  external sanctity or ceremonial fidelity, it may be better to focus on internal purity!

 I offer these thoughts only for reflection, not as advice.

உள்ளம் பெருங்கோவில்  ஊனுடம்பு  ஆலயம்

     வள்ளல்  பிரானார்க்கு வாய் கோபுரவாசல்

     தெள்ளத் தெளிந்தார்க்கு  சீவன்  சிவலிங்கம்

  கள்ளப் புலன் ஐந்தும் காளாமணிவிளக்கே---திருமந்திரம் 1804
  
Our body is temple par excellence. God resides here as the Atma. Purification of the five senses is the way to light the lamp in worship. (We must  give up the idea that we are the body and realise that Atma is the Ultimate Reality.) 

--Tirumantram of Tirumular.                                                           

TRAVAILS OF THE ORTHODOX

NATIVE  CHARM

TRAVAILS   OF  THE  ORTHODOX

Orthodoxy is taken to mean adherence to the accepted norms and standards of belief and conduct in religious matters. In practice, it always refers to the conservative sections, which are not eager to change with the times. We have orthodox elements in all religions-  though it has a specific connotation among the Christians, based on theological belief.  In general we may consider the Catholics as the orthodox among the Christians as they resist all attempts at 'modernisation' or reform, which in fact means to change their basic approach to life. Thus, they are not willing to concede  or accommodate demands for gay rights, abortion, divorce, live-ins, marriage for priests, euthanasia, etc. 

This adherence to their old standards is both their strength and weakness. It gives them a sense of historic  continuity and fellowship with old masters and authorities. It strengthens their feeling of community and psychological security. It provides for a corner of stability and permanence in this ever changing modern madness. However, since the changes they resist are all the popular ideas and demands  of the modern generation and secular societies and governments, adherents of orthodoxy will be singled out for ridicule , vilification, and may be, possible discrimination.. This is in fact happening in almost all Western countries, especially the US.

Hindus in India face the same problem. All the issues which are advocated by reformist elements abroad are also advocated here by groups calling themselves liberal, progressive, intellectual, etc. The govt is secular; but in India this word is used in the sense of pampering religious minorities at the expense of the Hindus.  The govt will freely legislate on Hindu religious matters; they will run Hindu temples, while other religions are free because of their minority status. In short, Hindus are denied public space to advocate or defend their views. If someone talks of cow protection, (which is in the Constitution) it will be called "communal" while the Vice-chancellor of  the Central Pondicherry University could pass orders that only 'Halal' meat should be served to the Muslim students!

But there are internal problems within the orthodox sections.  Broadly speaking, Hindus who have have been through school and college are secular in outlook- they could be called the children of Macaulay! They have been de-Hinduised., in the sense that they do not subscribe to the basic tenets of their ancestral religion. They are eclectic in their approach, and modern in interpretation. It means they follow the interpretation of foreigners. This is reflected increasingly in such serious matters as marriage , dress, food., performance of rituals,etc. They may call themselves  Hindu officially or nominally, but they do not adhere to the orthodox stipulations. In many families, the older elements are still orthodox- in the sense of being old fashioned, but they do not have a voice or control over the younger elements. This happens even if the older elements are also educated. This does cause some friction.

One of the areas seriously affected is the family. The joint family system has collapsed, and with it, the informal security and protection that were available to the less-endowed in each family. The aged parents are no longer cared for by the sons, especially after marriage, as the girl insists that the boy separate from their parents immediately after marriage. In some cases, the sons may provide some money but not physical company and protection, thus depriving the elders of physical  and emotional support. . Thus the famed Hindu family system has collapsed.

In the nuclear family too, since both partners work, the house resembles more a campsite  than a home- where the family deities are worshipped, the guests are honoured. In fact, in many homes the youngsters do not cook, but make do with ready-made or ordered food. Since such marriages are not considered sacred, but  increasingly as contracts of convenience, they are at risk of dissolution. Divorce rate is rising alarmingly among Hindus, especially among the educated.[ The latest news is that Rohan Murthy (son of Infosys Narayanamurthy and Lakshmi Venu, daughter of TVS Motor's Venu Srinivasan), whose marriage in 2011 got wide notice in the press, have filed for divorce by 'mutual consent'. Both are highly qualified- he from  Cornell and Harvard, and she from Yale.] Is modern education digging the grave of the institution of marriage?

This is mainly due to the result of secular and professional education among girls. They take up employment and career roles become more important than family . Indeed, it is  doubtful if they have any conception of family at all.

Hindus have never had a fixed hierarchy in religious matters. Each sect has its own order, but the control or influence of the leaders is tenuous. Their advice may be sought, but is not binding; and there is no penalty for noncompliance. Anything may be suggested, nothing enforced.

At times, the very notion of orthodoxy is quixotic. Taking the South, the Brahmin community was considered the pillar of orthodoxy. When Brahmins were occupying high positions in the administration ( govt. depts, education, law, medicine, etc, ) they tended to convert all religious functions as public show of their position, and events like Upanayanam, marriages became lavish and ostentatious.It was the orhodoxy then! Along with it other habits were acquired. Over 80 years ago, the Sankaracharya of Kanchi, who commanded great personal respect, thundered against such practices and told the Brahmin community, who considered themselves his prime followers:

- to give up coffee, silk saree and cinema
-to avoid all social aspects and follow the purely religious dictates in respect of upanayanam and marriage

-to adhere to the basic requirement of observing Sandhya and Gayatri

-to give up dowry

- to follow minimum household dharma ie obligations in respect of worship of family deity, honouring the manes, extending hospitality, helping the poor,etc.

He also said definitely that  Brahmin girls should not be sent for jobs. 

Though the number of his self-styled devotees increased over the years, none of these things was observed by the Brahmins. Once he said in exasperation that people kept his photos and those of Gandhiji  but followed neither.

This Sankaracharya was an intellectual, besides being a spiritual colossus.

.He went into the root of the matter. He identified the problems as arising from the desire of Brahmins for a secure and lucrative govt job, for which they sought  a modern, secular education at the cost of their religious tradition , learning, and obligations. But he saw that it was becoming increasingly difficult for them to secure govt jobs, and foresaw that it would become difficult to get admission to educational institutions too! During his visit to Madras city in 1957, he advised the community that their efforts at secular improvement had come to nought and they should return at least partly to their heritage. He made two definite proposals.

- Brahmins should give up their craze for formal, secular schooling. They should take to private education. Elders in the community who were educated and qualified could teach the subjects. They could then appear for the public exams and obtain the certificates.

- Learning and preservation of the Veda was the primary duty of the Brahmins. As far as possible, Brahmins should return to it. Every Brahmin boy should devote at least an hour daily for formal Vedic studies, and reach some minimum level.

Again the community which worships the Swami spurned his advice.  There are any number of 'leading devotees'  among the numerous professionals- doctors, lawyers, accountants; and others like businessmen.Many of them support the maintenance of traditional  Vedic schools. 

But ask them how  many of them sent their own children  to such schools- you will draw a blank.

Vedic students  from Kerala chanting.
from: https://mitchellktravelphoto.wordpress.com.
Copyright status not stated. Thanks.

Will such hypocrisy among the educated  serve the cause of orthodoxy and save the situation?

This is a stunning picture of a more orthodox manner of teaching Veda!  Veda Mata and Go Mata together! How wonderful!
This is from Sri Shankara  Vedavidya Gurukulam  near Dharmastala in Karnataka. 
Picture taken from www.Vedopasanain/pathashala.htm. Thanks.

New Veda pathashalas have been opened, but it is reported that many students do not complete the full course of study but leave after reaching a stage where they can officiate at rituals ie when they can start earning independently! Vedic education today is looked at only from the point of economic gain! Yes, we are reminded that we are in Kali Yuga! 

I have given this example because this Sankaracharya was the most candid and vocal and articulate in this matter. He served longest as the Pontiff- for over 80 years! He was utterly, almost unimaginably simple. He never used a modern gadget, never travelled in a car or plane, and walked all over the country twice.His spoken words have been recorded and preserved in many volumes.He was also the most publicly celebrated and respected. But in the end, it had no effect on the overall situation. The brahmins are still after secular education and employment. Not only do the  Brahmin girls all take up employment, many of them also go abroad! So much for orthodoxy (Sanatana Dharma) in the south!

There are  other Sankaracharya Mutts. There are many other organisations supposedly serving the Hindu cause. None of them has a cohesive, over all plan. Cow protection, spread of Gita education etc are themes spoken about but in the end they all end up in the celebration of some institution and personality. Many of the modern outfits- ashrams- have global ambitions ( or pretensions) and do not speak exclusively for the Hindus, especially for the orthodox elements.

For instance, many of them advocate Vedanta. Obviously, it derives from  the Veda and is based on the Upanishads. Though they study the Upanishads and the Gita, they neglect the Veda which is the base. And the Upanishadic study too is done in an academic spirit and atmosphere, and not as part of an exclusive living system. And some of them (including the Ramakrishna Math) have spread the sinister notion that the Upanishads differ from Veda.

Sri Aurobindo  alone among the modern-educated Indians studied and interpreted the Veda originally, independently of all other European views and Indian errors and established beyond all doubt how the Veda formed the root of all the ideas that were later developed in the Upanishads and Puranas, without any contradiction.

In these two books Sri Aurobindo explained the real, esoteric and mystical meaning of the Vedic hymns which were product of the highest wisdom and vision of the Rishis, not made by them but seen by them.This went beyond the mere dictionary meaning of the words. The mantras contained far more than mere formulae for ritual. He showed the idiocy of Western translators like Max Muller and the mistakes of Indian interpreters like Sayana.  No Hindu who wants to understand the real meaning of the Veda can afford to fail to read these books.

The pictures show the front cover of publications from Sri Aurobindo Ashram. Gratefully acknowledged.

It seems no one has paid attention to the basic problem.  The true Sanatana dharma  in practice depended on some social and political structure. The social structure in the form of Varnasrama has collapsed, and we only have the debris now. The king supported the dharma but now the rulers are governed by mlechcha ideals and in the guise of secularism are anti-Hindu. The religion not having a central authority, no one has any final say in any matter. The established  old Mutts think that they are carries of tradition, and have no authority to change anything. The result is that the common followers are carried by any trend or current, and changes are made everywhere; though not officially sanctified by any authority, they do prevail. The orthodoxy thus faces problems both from the outside and from within. And the problems do seem intractable.

 In Hinduism, orthodoxy ultimately means fidelity to the Veda, which is the source and ultimate sanction of all Hindu dharmas.The Brahmins were meant for learning and preserving the Veda. It has been so till the recent generations. But now large sections of Brahmins have deserted Vedic learning in the traditional way. There is an undeniable force or hand of economic compulsion, and may be the Time Spirit is at work. So, the Brahmins alone cannot be blamed. But then what is the solution?  We may ponder the following passage from the New Testament:

You are the salt of the earth; but if salt has lost his flavour, wherewith shall it be salted?  It is then good for nothing but to be cast out.

 Matthew 5:13

NOTE:

Sri Aurobindo  said about the Veda:

The Vedas come to us ..." in a language we have ceased to understand, a vocabulary which often, by the change of meaning to ancient terms, misleads most where it seems most easy& familiar, a scheme of symbols of which the key has been taken from us.Indians do not understand the Vedas at all; Europeans have systematised  a gross misunderstanding of them.@

 "At the root of all that we Hindus have done, thought and said through these many thousands of years, behind all we are and seek to be, there lies concealed, the fount of our philosophies, the bedrock of our religions, the kernel of our thought, the explanation of our ethics and society, the summary of our civilisation, the rivet of our nationality, a small body of speech, Veda.

 There is no part of the world's spirituality, of the world's religion, of the world's thought which would be what it is today, if the Veda had not existed. Of no other body of speech in the world can this be said." #

@ From: The Complete Works of Sri Aurobindo, vol.17. p.361-362

# From: Sri Aurobindo Archives and Research, April 1977,p.31

The meaning of the Veda is so profound that it is not intelligible to the unrefined intelligence. (That is why the Gayatri, the most fundamental mantra of the Veda prays for 'dhi'- refined, purified intelligence.) The Tamil language uses the word "MARAI" for the Veda  which means 'hidden', 'concealed' etc. A separate discipline was required to study and understand that. That is why a whole Varna was dedicated for its study and practice as the sole lifetime occupation, not to be exchanged for money. People, and especially Brahmins should think about this deeply.