NATIVE CHARM
RELIGIOUS REVIVAL?
IS there a religious revival in India? In Tamil Nadu?
It depends on what we mean by religion. If we go by the number of people visiting holy places, temples, following the various Mutts and Swamis and gurus, it would appear to be so. And the number of books published on religious themes is also enormous. Even in the atheist -ruled and rationalist-infested Tamil Nadu, a huge number of religious books are being published. Perhaps, most of them are merely 'cult' books and they are usually polemical, yet they count as religious stuff. Then, if you look at the newspapers, even the left-leaning ones like the Times of India and The Hindu, they make sure to keep the religious-minded with them with some coverage of religious matters. (I have only Hindus in mind. Others can fend for themselves.) All this may look heartening- as if we are entering Satya yuga again!.
But if you probe a litter deeper, it is disappointing. In a general way, we may divide the religious practice into three broad categories:
- devotion to mainly local deities, cults, practices
- ritual worship and practices, centred on temples, scriptures, mantra and tantra, etc.
- rituals, mainly personal, with some higher discipline and reflection.
All these can be divided into two broad categories: personality based and others. Most 'religious' people today follow some Mutt, Swami, cult figure, guru, etc. The books published today by the commercial publishers cater mainly to the first two categories- especially in the the Tamil language. And there is a large number of books on astrology.
Is there a problem here? Yes. It is that most of these books are superficial, not much -if anything -is known about the authors and their competence. These books too fall into two categories: those that tap the medieval Tamil sources and those that tap the Sanskrit sources. And both these are distorted.
Take the Tamil sources first. There is absolutely no Tamil book, ancient or medieval, which is not based on Sanskrit sources. All the ideas are of Sanskrit origin, but the old authorities had a way of rendering them in Tamil. The works of Saiva Siddhanta and of saints like Tirumular, Pattinathar, Thayumanavar, are full of ideas and expressions of Sanskrit origin. The works of Arunagirinatha are in "manipravalam" ie a free mixture of Sanskrit and Tamil. The works of the earlier Saivite saints are mostly in pure classical Tamil, and this cannot be understood now without annotation (and are therefore largely ignored.) These works are mainly are stotra type. In their zeal to simplify, and obscure the Sanskritic origins, the writers render them in all odd ways.
But when they come to the Sanskrit works- which are mainly of the type containing mantras, ashtotras, etc, they simply render them in such Tamil which does not reflect the original Sanskrit pronunciation properly. Even Vedic mantras are rendered this way!
The general defect of both these categories of books is that they deal with many subjects of serious nature in a light vein, and do not highlight that any earnest religious practice begins with cultivation of character and common virtues. Even the Tirukkural, which is celebrated by the Tamilians as the world scripture, lists them as: love, hospitality, sweet speech, gratitude, uprightness, self-control, purity of conduct, fear of doing evil, charity, vegetarianism, non-drinking, truthfulness, etc. The list goes on. Yet, in the beginning, it enforces faith in God and lists 5 essential duties for the householders:
தென்புலத்தார் தெய்வம் விருந்தொக்கல் தானென்றாங்கு
ஐம்புலத்தாறு ஓம்பல் தலை
Thenpulathar deivam virundu vokkal thaan enraangu
aimpulathar ombal thalai.
The duties of householders are five-fold: the offering of
oblations to Pitrus, the performance of sacrifices to the
Deities, the extension of hospitality to strangers (atithi),
rendering help to relatives, and the looking after of one's own
self.
Compare this what Manu has to say in his Niti Shastra:
3.68. A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, thepestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin).
3.69. In order to successively expiate (the offences committed by means) of all these (five) the great sages have
prescribed for householders the daily (performance of the five) great sacrifices.
3.70. Teaching (and studying) of the Veda is the sacrifice (offered) to Brahman, the (offerings of water and food called)
Tarpana the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the Bali offering that
offered to the Bhutas, and the hospitable reception of guests the offering to men.
3.72. He who does not feed these five, the gods, his guests, those whom he is bound to maintain, the manes,
and himself, lives not, though he breathes.
Even in the Yogic tradition, they insist on cultivation of character- yama and niyama- before taking up other steps.. The new books do not insist or make clear that purification of character and practice of common virtues (samanya dharma) are the foundation of all religious practice.
தென்புலத்தார் தெய்வம் விருந்தொக்கல் தானென்றாங்கு
ஐம்புலத்தாறு ஓம்பல் தலை
Thenpulathar deivam virundu vokkal thaan enraangu
aimpulathar ombal thalai.
The duties of householders are five-fold: the offering of
oblations to Pitrus, the performance of sacrifices to the
Deities, the extension of hospitality to strangers (atithi),
rendering help to relatives, and the looking after of one's own
self.
Compare this what Manu has to say in his Niti Shastra:
3.68. A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, thepestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin).
3.69. In order to successively expiate (the offences committed by means) of all these (five) the great sages have
prescribed for householders the daily (performance of the five) great sacrifices.
3.70. Teaching (and studying) of the Veda is the sacrifice (offered) to Brahman, the (offerings of water and food called)
Tarpana the sacrifice to the manes, the burnt oblation the sacrifice offered to the gods, the Bali offering that
offered to the Bhutas, and the hospitable reception of guests the offering to men.
3.72. He who does not feed these five, the gods, his guests, those whom he is bound to maintain, the manes,
and himself, lives not, though he breathes.
Even in the Yogic tradition, they insist on cultivation of character- yama and niyama- before taking up other steps.. The new books do not insist or make clear that purification of character and practice of common virtues (samanya dharma) are the foundation of all religious practice.
Many of the practices these books deal with are derived from Tantric sources and require proper initiation and competent supervision. If the mantras are not pronounced correctly, they may bring great harm. If the pranayama is not done properly, it may affect the mind. These are not like physical exercises. Yet the books deal with them in a cavalier manner.
There seems to be a great revival of temple going. Yet, the condition of most temples in Tamil Nadu is pathetic. The temple towns are dirty; the surroundings are unspeakably unclean- while the outsides are filthy, the insides are littered with rubbish. Yet no effort is made by anyone to keep things clean. And books are written as if we are in the golden age. In most big temples, the govt. administrators interfere with ritual routines. Tirumular details what happens when rituals are disturbed.
517..
ஆற்றரு நோய்மிக்கு அவனி மழையின்றிப்
போற்றரு மன்னரும் போர்வலி குன்றுவர்
கூற்றுதைத் தான்திருக் கோயில்கள் எல்லாம்
சாற்றிய பூசைகள் தப்பிடில் தானே.
518..
முன்னவ னார்கோயில் பூசைகள் முட்டிடின்
மன்னர்க்குத் தீங்குள .(1).வாரி வளம்குன்றும்
கன்னம் களவு மிகுத்திடும் காசினி
என்னரு நந்தி எடுத்துரைத் தானே.
(1). மாரி.
519..
பேர்கொண்ட பார்ப்பான் பிரான்தன்னை அர்ச்சித்தால்
போர்கொண்ட வேந்தர்க்குப் பொல்லா வியாதியாம்
பார்கொண்ட நாட்டுக்குப் பஞ்சமு மாம்என்றே
சீர்க்கொண்ட நந்தி தொந்துரைத் தானே.
517. Diseases will spread, rains will fail.
Even mighty kings will lose their power.
All this surely happens if the pujas in the temples falter.
518.When the puja rituals falter in Siva's temple, harm will come to the ruler. Rains become scanty. Theft and robbery abound in the land. This is what God has revealed to me.
519. If the priest performing the puja is only a Brahmin in name ( and not a true one by conduct and qualification), there will be strife in the land; the ruler will be seized by serious illness; the land will be afflicted by famine and scarcity. This is what God has revealed to me.
Yet, no one seems to care,really. The govt has its mind and eyes on the income. The visitors just want to 'do' one more temple and add to their list. Those who administer the temples should realise they are dealing with live wire. And visitors (who also often pay) should insist on cleanliness and observance of all rituals. There is no need to suffer filth in the name of faith.
View of Arunachaleswara temple at Tiruvannamalai-view from the Hill.
By Adam Jones Adam63 (Own Work) [ CC BY-SA 3.0 creativecommons via wikimedia commons.
Yet, all authorities- especially Tamil saints have spoken about transcending image worship at some stage. Every one of them has shown it in his own life. Thus Appar Tirunavukkarasu Swamigal, who used to visit temples and engage in cleaning the premises of weeds and other growths sings:
| 998 |
கங்கை யாடிலென் காவிரி யாடிலென்
கொங்கு தண்கும ரித்துறை யாடிலென் ஒங்கு மாகட லோதநீ ராடிலென் எங்கு மீசனெ னாதவர்க் கில்லையே. | |
| 1000 |
வேத மோதிலென் வேள்விகள் செய்கிலென்
நீதி நூல்பல நித்தல் பயிற்றிலென் ஓதி யங்கமோ ராறும் உணரிலென் ஈச னையுள்கு வார்க்கன்றி இல்லையே |
What if one bathes in Ganga or Cauvery?
What if one bathes in the cool waters of Cape Comorin?
What if one bathes in all the oceans great?
Nothing avails if one does not realise that God is Omnipresent.
What if one chants the Vedas or performs Yajnas?
What if one learns all the dharma sastras daily?
What if one chants the Veda with learning of all its six angas?
Nothing avails if one does not think of God within.
ByPortvp (Own work) [CC By-SA 3.0 creativecommons via wikimedia commons.]
Pattinathar who visited many temples and sang there also said:
| சொல்லிலுஞ்சொல்லின்முடிவிலும்வேதச்சுருதியிலு மல்லிலுமாசற்றவாகாயந்தன்னிலுமாய்ந்துவிட்டோ ரில்லிலுமன்பரிடத்திலுமீசனிருக்குமிடங் கல்லிலுஞ்செம்பிலுமோவிருப்பானெங்கள்கண்ணுதலே. | 6 | |
|
Lord Shiva- He Is as the culmination Words and their meaning; He is in the Veda; He is in the Darkness and Space; He is where there are Jnanis who have risen above the principles philosophies argue about (Tatvas); He is in the hearts of devotees. Apart from this, will He reside in murtis made of stone and copper?
I will not hereafter worship the images made of stone, made beautiful by the hand tool; I will not worship the images made of chunam, duly composed; I will not worship the images made of copper, which require cleaning with tamarind. I have declared publicly that I have already kept the Feet of the Lord in my heart. I have accordingly fixed them in my heart. I don't need anything hereafter.
One of the Siddhas (Mystics) who roamed the Tamil land named Sivavaakyar sang:
Natta kallai deivam enru naalu pushpam saathiyae
Sutrivandu monamonenru sollum mantram yethada
Natta kallum paesumo nathan ull irukkaiyil
Sutta satti chattuvam karichchuvai ariyumo?
Deho devalaya: prokto
jeevo devas sanatana:
Tyajeth ajnaana nirmalyam
So'ham bhavena pujayet.
This body is the seat of God- eternal. So is the Jivatma eternal. Let us perform the puja realising this identity, discarding ignorance..
Oh Space! Oh the five bhutas, beginning with Aakaasha! Oh the Principle enshrined in the Nada! Oh Vedas! Oh Vedanta! Oh the Sacred learning! Oh the seed (of wisdom) sprouting in that land (of learning) Oh the Widom so springing out! Oh the two eyes! Oh the thoughts! Oh the argumentative faculty! Oh the true nature (lakshana) of things! Oh the great Mauna, that causes Jnana! Oh the Lord blissfully dancing in the Heart that is the true Chidakasha, the seat of compassion!
How can I perform your puja in a particular form? If I seek to pluck the flowers, I see that you are in those flowers. How can I dare to pluck those flowers? If I think of folding my hands to pay obeisance to You, I feel ashamed. For you are residing within me, and my worshipping you outside becomes only a half-measure. How can it become proper worship? How then can I perform such worship? No, I will not.
Let us reflect on this deeply.
Picture from www.tamilhindu.com. Thanks.
(Picture from vayalurmuruga.org. thanks.)
ஒன்றென்றிருதெய்வமுண்டென்றிருவுயர்செல்வமெல்லா
மன்றென்றிருபசித்தோர்முகம்பார்நல்லறமுநட்பு
நன்றென்றிருநடுநீங்காமலேநமக்கிட்டபடி
யென்றென்றிருமனமேயுனக்கேயுபதேசமிதே.
Let us not for a moment imagine that the Mystics are teaching us outrageous things. This is what Lord Krishna too taught us. Towards the conclusion of his dialogue, he tells Arjuna:
Ishwara: sarva bhutanaam
hruddeshe Arjuna tishtati
Bhramayan sarva bhutaani
yantra rudaani mayaya
Tamaeva sharanam gachcha
sarva bhaavena Bhaarata
Tat prasaadaat paraam shaantim
sthaanam praapsyasi shaashvatam. 18.61-62
Arjuna! The Lord dwells in the hearts of all beings. By his maya, He causes all beings to revolve as if mounted on a machine.
O Bhaarata, take refuge in Him with all your heart ( by all means.) By His grace, you will attain supreme peace and the eternal abode.
Sutrivandu monamonenru sollum mantram yethada
Natta kallum paesumo nathan ull irukkaiyil
Sutta satti chattuvam karichchuvai ariyumo?
What is the point in planting a stone, treating it as god, offering a few flowers and muttering mantras? Don't you know that God resides within you? Will the planted stone speak to you? Can the vessels used to cook realise the taste of what is cooked?
We have to understand these issues clearly. These mystics and Jnanis are not atheists. They have all been temple-goers and image-worshippers. But they are warning us against blind dependence on image worship. Whatever may be the image, they only get power from what rituals and mantras we observe. Once the image is completed, there is an important ceremony for opening its eyes. Then there is the installation and consecration ceremonies. Then there is the nitya and naimittika puja ceremonies, with due mantras. The Shakti has to be maintained by periodical ceremonies like Kumbhabisheka.Thus at every stage, it is we who infuse the power to the image.
In the case of those who follow the Vedic way, it may be seen that the worship is of natural objects as in Panchayatana puja. Or, the Deity is invoked in Agni, Kumbha, temporary objects like lumps made of turmeric powder. And even before commencing puja, we say:
Deho devalaya: prokto
jeevo devas sanatana:
Tyajeth ajnaana nirmalyam
So'ham bhavena pujayet.
This body is the seat of God- eternal. So is the Jivatma eternal. Let us perform the puja realising this identity, discarding ignorance..
So, it is clear that we have to perform or participate in the puja with the right attitude. To regard the Image as endowed with inherent power is not wise. The power invoked by us, from within- then why not focus on the Source of that power itself? This is what the Mystics are telling us. In the Vaidic worship, the power is temporarily invoked for the duration of the ceremony, and then released (yathasthanam) after the ceremony. Thus we have to realise that image worship has its strict qualifications and limitations. It has its usefulness and sanctity, but it is not the ultimate. The image derives its power only from the ritual purity and we see how it influences the atmosphere in some places like Guruvayur and Udipi. (These images were not made by human hands.) In the case of people visiting temples, it is their devotion and faith which are rewarded. Some objects like the rudraksha bead, the tusli leaf or plant, the peepul tree etc are regarded as inherently holy and revered/worshipped. But is God confined to them only? Are they God? They remind us of God, more than other objects- so the tradition takes it. If we regard the Tulsi plant as holy,really, will we pluck its leaves?
Our great Master , Sri Tayumanaswami, sings:
Our great Master , Sri Tayumanaswami, sings:
பண்ணே னுனக்கான பூசையொரு வடிவிலே
பாவித் திறைஞ்சஆங்கே
பார்க்கின்ற மலரூடு நீயே யிருத்திஅப்
பனிமல ரெடுக்கமனமும்
நண்ணேன் அலாமலிரு கைதான் குவிக்கஎனில்
நாணும்என் னுளம்நிற்றிநீ
நான்கும்பி டும்டோ தரைக்கும்பி டாதலால்
நான்பூசை செய்யல் முறையோ
விண்ணேவி ணாதியாம் பூதமே நாதமே
வேதமே வேதாந்தமே
மேதக்க கேள்வியே கேள்வியாம் பூமிக்குள்
வித்தேஅ வித்தின் முளையே
கண்ணே கருத்தேஎன் எண்ணே எழுத்தே
கதிக்கான மோனவடிவே
கருதரிய சிற்சபையி லானந்த நிர்த்தமிடு
கருணா கரக்கடவுளே. 6.
சந்ததமும் வேதமொழி யாதொன்று பற்றின
Oh Space! Oh the five bhutas, beginning with Aakaasha! Oh the Principle enshrined in the Nada! Oh Vedas! Oh Vedanta! Oh the Sacred learning! Oh the seed (of wisdom) sprouting in that land (of learning) Oh the Widom so springing out! Oh the two eyes! Oh the thoughts! Oh the argumentative faculty! Oh the true nature (lakshana) of things! Oh the great Mauna, that causes Jnana! Oh the Lord blissfully dancing in the Heart that is the true Chidakasha, the seat of compassion!
How can I perform your puja in a particular form? If I seek to pluck the flowers, I see that you are in those flowers. How can I dare to pluck those flowers? If I think of folding my hands to pay obeisance to You, I feel ashamed. For you are residing within me, and my worshipping you outside becomes only a half-measure. How can it become proper worship? How then can I perform such worship? No, I will not.
Let us reflect on this deeply.
Picture from www.tamilhindu.com. Thanks.
I have been visiting temples for over 60 years. I have seen how crowds have grown everywhere, but the temples deteriorated. Crowds brought by tourist buses have added to the problem, if also to the income in some (not all) places.
Kripananda Variar took a group of devotees on a visit to North Indian temples and tirthas in the 50s. One should read that book to understand in what spirit and with what discipline temple visits are to be undertaken. Most of us do not observe the elementary rules of taking bath and wearing freshly washed clothes when visiting temples. What benefit can we expect when neither the temple nor the visitor is clean?
Is this our religion?
(Picture from vayalurmuruga.org. thanks.)
Pure religion ultimately involves self-discipline. This is constant striving. Study of scriptures, pujas, visits to temples etc are just the means to keep our mind clean and pure, so that it will become fit to think of God ie for God to reside. Our Saint Pattinathar gives this advice:
ஒன்றென்றிருதெய்வமுண்டென்றிருவுயர்செல்வமெல்லா
மன்றென்றிருபசித்தோர்முகம்பார்நல்லறமுநட்பு
நன்றென்றிருநடுநீங்காமலேநமக்கிட்டபடி
யென்றென்றிருமனமேயுனக்கேயுபதேசமிதே.
Rest assured that GOD IS. Be assured that God is One. Realise that all our possessions are transient. Look at the face of the poor and feed them. (Don't turn the other way.) Realise that it is good to lead a life based on dharma, and to have good friends. Don't swerve from the path of righteousness , and be at peace realising that things happen as ordained. O my mind, this is the instruction for you.
(Tamil verses taken from www.shaivam.org. Gratefully acknwledged.)
(Tamil verses taken from www.shaivam.org. Gratefully acknwledged.)
Let us not for a moment imagine that the Mystics are teaching us outrageous things. This is what Lord Krishna too taught us. Towards the conclusion of his dialogue, he tells Arjuna:
Ishwara: sarva bhutanaam
hruddeshe Arjuna tishtati
Bhramayan sarva bhutaani
yantra rudaani mayaya
Tamaeva sharanam gachcha
sarva bhaavena Bhaarata
Tat prasaadaat paraam shaantim
sthaanam praapsyasi shaashvatam. 18.61-62
Arjuna! The Lord dwells in the hearts of all beings. By his maya, He causes all beings to revolve as if mounted on a machine.
O Bhaarata, take refuge in Him with all your heart ( by all means.) By His grace, you will attain supreme peace and the eternal abode.
So, God dwells in our own heart and we have to take refuge in Him there- is the ultimate teaching. This is what the mystics are also reiterating.
If we ignore the God within, can we find him outside?
If we ignore the God within, can we find him outside?
Lord Krishna holding the Govardhana mountain. Pahari painting. Public domain.
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