Basaveshwara, the great proponent

Learned scholars often grow arrogant and quarrel with one another in the name of God. Bhakthi margis (those in spiritual path), who experienced the presence of God around them had shown that scholarship was not the only way to please God. This had led common man who has no idea of deep devotion to go in for superstitious practices. From time to time, the need arises for social reform, that could help man live in a harmonious society.

Let’s understand the master Basavanna’s philosophy, most needed at that time and even now:

Veera Shaivism became acceptable to masses of Karnataka – India, through a rebel leader, who has born at Bagevadi in Bijapur district (Karnataka), to a Shaiva Brahmin couple (Madiraja and Madamba) in 12th century.

The boy was named Basava and was brought up in the Vedic tradition of Brahmins. The boy could not reconcile himself to many customs of Vedic tradition like sacrificing animals in Yagnyas. He could not tolerate the injustice being heaped upon the lower caste of people by the upper class. The ignorance and superstition of the down trodden had created many bad spirits which were to be pacified by ridiculous practices. Women in general were always treated as inferior to men. Brahmanas were highly educated. They wielded enormous power both in political field and in the social set up. Young Basava had a natural urge towards equality of the human race. Basava was quick to assimilate whatever he was taught. Parents celebrated his Upanayanam, a ceremony which promotes a boy to learn advanced brahminical knowledge, wearing Yagnopaveetha (a holy thread). Basava did not enjoy the ceremony which pushes him to cultivate a feeling of superiority over other castes. His unusual powers of comprehension helped him to learn fast and have good education. His view about the social condition around has invited bitterness between him and his parents, and also elders of the society, of the that day.

His parents passed away leaving him an orphan. The sorrow of parents' death brought him even the freedom, to come out of the clutches of brahminical orthodoxy. He tore off the Yagnopaveetha (sacred thread), and went to Kappadi Sangama, a holy place at the confluence of the rivers Malaprabha and Krishna. A holy man named Shivaguru gave him shelter. Basava devoted himself in the worship of the Shivalinga there. He lived there for many years. Once Shiva appeared in his dream and commanded him to go to Mangaliveda and meet the King Bijjala. It was not easy for Basava to decide to leave Shivalinga and move far away from it. But it was Shiva himself who appeared in his dream and commanded him to go.

Bijjala of Kalachuri race was a governor of Chalukyas. He had gradually grown in power and had usurped the Chalukya kingdom during the period 1157-62 AD. Bijjala was impressed by the appearance of Basava and appointed him as an employee in the treasury under Siddha Dandadhipa. After the demise of Dandadhipa, Basava, now called Basaveswara, took over as the chief of treasury. He married Gangadevi and Neelalochana, daughters of two high ranking officers.

Wealth, power and even happily married life could not hold Basaveswara from worship of Shiva and serve Shiva Bhaktas. He served Jangamas and Shiva Sharanas (Jangamas are those who carry the message of Shiva Bhakthi to masses, and Shiva Sharanas are those who devote their whole life on worship of Shiva). Basaveswara’s generosity and hospitality attracted many people around him. All and sundry came to his house in the guise of Shiva Bhaktas. Basaveswara exercised a lot of patience in serving even them as real Shiva Bhaktas.

After some time, Basaveswara shifted to Kalyan, the capital of Bijjala. There he founded an institution called Shivanubhava mantapa (a house where people experience the grace of Lord Shiva). This Mantapa brought about great social revolution. Caste was not a barrier for becoming member of this mantapa. Women enjoyed equal status, while honest physical labour was an integral part of religious or spiritual life. Shivanubhava mantapa was the birth place of Veera Shaivism of today.

Vachanas or poetic prose of Basaveswara and his followers guided people to lead a life which pleased Shiva. His philosophy of life was taught through Kannada Vachanas which could be easily followed by common man.

For Example let us see his most popular Vachana, which conveys great philosophy in simplest language:

Steal not, kill not,

Never utter untruth.

Boast not, malign not.

Never feel disgust at others

This is how you clean

Your inner self and

This is your external cleanliness

This is the way to

Gain the favour of God

For those who aspire for divine abode, he said ‘Kaayakave Kailasa’ which means honest physical labour is itself the abode of God (Kailash).

Shivanubhava Mantapa, organized by Basaveswara and presided over by Allama Prabhu, became a nucleus round in which people of all ranks and professions gathered. Women also took part in the discussions that ranged from great spiritual truths to social problems. The popularity of Shivanubhava Mantapa and the great social revolution brought about by it could not be tolerated by people, who were inimical to Basaveswara. They plotted to ruin the relationship of Bijjala with Basaveswara, whose honest work and efficiency were well established. They complained to the king that Basaveswara misused the state funds for entertaining his personal guests. Though Bijjala did not heed to the complaints in the beginning, rumours floated by harmful people were so bad as to gradually sour his relationship with Basaveswara.

The social revolution initiated by the movement had developed into gigantic waves resulting in the marriage of a Brahmin girl to a harijan (untouchable) boy, since both families had embraced the Veerasaiva cult. The commotion and social unrest was so bitter, as to force Bijjala to pluck out the eyes of the fathers of the boy and the girl. The followers of Basaveswara could not digest the cruel act of Bijjala. As a reaction they attacked Bijjala and assassinated him. In the melee that resulted, Basaveswara escaped to Kappadi Sangama, but the cruelty of Bijjala and that of his followers bitterly haunted his thoughts. He voluntarily drowned himself at the confluence of the rivers there.

Basaveswara, as a young man had a natural urge towards social equality. He came out of the clutches of caste superiority and went to Kappadi Sangama. His devotion to Koodala Sangama Deva made him rise to saintly heights. He used every thing he had, wealth, power, good name in the service of his Lord and his devotees. But the caste system of the day caused his decision to end his life. His Vachanas in common languages of the masses, dealing with deepest philosophical thoughts and also simple ethics of day to day life, are yet a class of Kannada literature which elevates man to live an ideal life.

Basaveswara's teachings were carried on by more than 300 saints like Allama Prabhu, Channa Basavanna and Akka Maha Devi. Veerashaivas or Lingayats believe Shiva as the supreme God. Linga is the sole emblem of Shiva. Panchakshari Manthra ‘Namasshivaya’ is the spiritual formula.

The social revolution part of the movement has gradually fizzled out, due to rigidity of caste system that has still a way over Hindu society. But its religio-philosophical system has enriched Hinduism.

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Opinion

[31/07, 15:08] C T Joshi: Basavanna (also known as Basaveshvara) was from 12th century, but even after nine decades  he is relevant. Showing a  great revolutionary.   

A rare person, he was four-dimensional -- a true religionist, spiritual leader, social reformer and a literary man of the masses. In fact he lived beyond his times and would have naturally fitted into the 20th or 21st century.

 As usual, Varaaha Murthy has done well to write about such an outstanding person. As usual it is simple, lucid and easily readable.

But let me express my own views, verified thoroughly, about some points referred to by Varaaha Murthy.

There was no doubt large social discrimination and persecution in India of by-gone days. But it is wrong to link them to Vedas. These latter never prescribed or supported them. They were themselves simple, natural outpourings of man unsophisticated as his present-day successor is. There are many prejudices and wrong notions about Vedas and Vedic religion.

Similarly it is wrong to propagate that Brahmanism is responsible for all that is bad in Hindu society. There were other higher castes too. A large section of Brahmins certainly practised social discrimination but not ALL Brahmins. This section has had it's just desserts.

Basavanna was a superb literary man who founded an important branch of  literature in Kannada, his mother tongue. The significance of Vachana literature is that it goes straight into common man's heart, not stopping at his brain and that it is about a universal, eternal and fulfilling way of life. It would have been better if Varaaha Murthy had dwelt at a greater length on it. He would have then done full justice to this universal man of all times.

 Also if Varaaha Murthy had written a whole, separate essay on Basavanna's entire movement itself, it would have been a significant addition to his outstanding literary output.

Understand the Generation Gap

Since days unknown, a powerful invisible force is bringing about change in human behaviors and their ways of life. It is TIME that is marching ahead with powerful steps silently unhindered. History can just take us back to the time when tribes living in a small area crossed their limited borders and confronted other people belonging to different faiths and languages. They fought to establish their supremacy over the other tribe. Kingdoms were founded. War weapons were improved.

Humans fought in the name of religion. There were crusades and Jihads. Religious institutions dictated terms to kings or rulers. The power of religion over society was once so great as to burn a girl (Joan of Arc) alive, because she pleaded that saints spoke to her.

Time went on making changes in human behavior. Man was busy in finding new methods of enforcing his superiority over people of newly captured lands. Helpless humans were sold as slaves.

Great men taught masses that all humans were born to enjoy self respect. Slaves were liberated. There were world wars; highly powerful war weapons of mass destruction were developed. Man learnt to fly and drop bombs to destroy a whole city. Wars went on till the worst kind of weapon of mass destruction, Atom Bomb was dropped on Japan.

Time allows man to think and act in his own way. Man felt it futile to spend resources, time and energy in waging wars. Nations united to work for liberty, equality and dignity of human beings. Major wars ended. Enlightened leaders had thought of communism, socialism and democracy as political means to bring peace and joy to mankind. Industry, commerce and trade created wealth and prosperity to nations.

Today, amidst the reports of suicide bombers killing many innocent people, newly married young couple are being killed in the name of Honor Killing, because their marriage was against the traditional customs. Moral police is harassing young people who have assembled to celebrate a happy occasion. I received two marriage invitation cards which roused my attention towards the great changes, that time has brought about.

One of the invitation cards was exactly in the traditional form followed by orthodox Brahmans. But the contents were far from orthodox ways. The tradition dictates orthodox Brahmans to select a suitable boy from a dignified family of another orthodox Brahman of the same sub sect, and hand over their girl in marriage with the selected boy. But the invitation was for the marriage of a Brahman girl with a non Brahman boy, which is a daring deviation from orthodox customs. The most touching part in the invitation was that the parents of both boy and girl had requested us to be present without fail.

My wife and I made it a point to attend the marriage. The huge crowd in the marriage hall consisted of people belonging to all castes of Hindus and many from other communities. The rituals of the marriage began exactly according to the custom of Brahmans. The custom of non Brahmans followed this. May be, this prolonged rituals caused a lot of physical strain to the bride and the groom. They looked a bit tired. The dinner was the most enjoyable one. People of different castes sat together exchanging joyful conversation. We were wondering whether there was any barrier of caste or religion in our country.

The other invitation card was a blatant disregard to our tradition. It was in the form of a photograph of the boy and the girl seen close to each other, at the top of which names of parents and a few words of invitation were printed. We could not attend this marriage. But people who attended the marriage reported that there was no warmth of people participation and the lunch was also peculiar. A menu card was issued to each person and one had to select an item which may please him. This marriage was between a boy and a girl belonging to the same caste. The marriage was totally a show of economic status of the families of the bride and groom.

When time could bring about a great change in human relationship so that an inter-caste marriage in India could be celebrated in a grand manner, there are yet people who cannot come out of the clutches of old customs and tradition. If such marriage was to happen in an area where people feel themselves protectors of tradition, the newly married couple would be killed in the name of Honor Killing, and the supporters would be banished.

France has banned Burqa. This brings back to our memory that an Islamic organization in India has banned Jeans, and use of cell phones for girls. We also remember that some film artists and politicians have silently rejected Burqa. A women’s organization could force the in-laws of two women to take back the daughters-in-law, who were decreed by Mullahs with Talaq.

There is a shocking news from Aliah University, West Bengal, which follows the guidelines of U.G.C which does not mention any dress code. Here a woman has a right to choose a face veil. But Sirin Middya, a lady guest lecturer was thrown out for refusing to wear Burqa, inside the class room. Abdus Sattar, Minister for Higher Education and Minority, instructed the university to reinstate her. The force of students’ council was so strong, that the university could not abide by the instructions of the department or the minister. Female students began to wear Burqa. Students’ council wants the university to strictly enforce the Islamic dress code for women. This is another instance where a rigid custom is being thrust upon unwilling people.

These are the days when women cannot live confined to religious restrictions. Men and women have to work together in this enlightened society.

Violent enforcement of rigid customs of the past is now being silently and forcefully rejected by the society. The economic trend of the world has changed the structure of families. Today young men and women go out to work for nearly fourteen hours a day. They cannot spare time for the needs of elders and children at home. They can make arrangements for child care and other needs of children. Of course the elders at home are there, ready to take responsibilities. But these elders also need better attention at home. They feel that they are not properly cared. In some countries, there are reports that robots take care of the elderly people at home. Such arrangements lack the warmth of relationship which the elders need most.

There are other points which haunt the old people. Retired people remember their bright old days when their wishes were implicitly materialized in society and also within their family. Retirement has taken away all thier power and authority. The discipline which once ruled the family is today outdated. Children who came up under their strict guidance and care, find no time to speak to them. Old people feel that they cannot understand our views about society and family. Younger people also cannot really guess why their beloved parents are not able to understand them. They work hard and earn enough money to equip their houses with all kinds of modern equipment. But these things cannot bring their old parents closer to their hearts.

The wide gulf of understanding between the old generation and the new one is termed as Generation Gap. Time has its own way of bridging this gap. Old age homes cannot infuse the warmth of a family life, where grand-parents and grand children together bring about a heavenly joy, and the young people feel themselves free to spend holidays as joyfully as they can. Accepting the changes in social order leads to understanding one another. We are marching towards a world order, with happy families contributing for the human race to enjoy tranquility.

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Opinion

[28/07, 08:13] C T Joshi: This essay is one more illustration to Varaaha Murthy's deep insight and understanding of the society and human relationships. That is if  illustration is indeed needed, because these qualities have been coming out practically in each one of  his writings.

 

As usual it is not just theorizing he does. His contentions are backed by concrete examples and experiences of life.

 

Again as usual language is simple and goes right in to reader's heart.

But unlike most of his writings this one is a bit rambling. It is a bit out of focus. The beginning itself confuses the reader as to where he is being lead.

Still it is a piece, which is enjoyable, realistic and extremely relevant these days of torn society and torn human relationships.

Madhwacharya, the giant in Yogic Powers

Trayacharyas (the trinity of philosophers) influenced Indian thoughts after the ages of the Vedas and Puranas.

Madhwacharya is the last among those three spiritual masters, as he succeeded Sri Shankaracharya and Shri Ramanujacharya.

The manner in which Varaaha Murthy viewed the Trayacharyas is unique. Below, I reproduce the script mirroring his interpretation of Madhwacharya, the propounder of Dwaita Siddhanta (philosophy). Even the graphic supporting the script is an artwork by Varaha.

Madhvacharya was born to Madhyageha Bhatta in the village Paajaka near Mangalore. Parents named him Vasudeva and later he was named Poorna Prajnya and Anandateertha by his masters. As a young child, Vasudeva exhibited many miraculous powers. As a boy, he spent several days alone in Narayana temple, in the forest surrounding Kadavasal village, Nagapattinam district in Tamil Nadu, India.

After Upanayana he had to study under the care of a priest. Vasudeva spent most of his time in running, wrestling and swimming, rather than attending classes. When teachers objected, he proved before them that he knew all that was taught in the school and also pointed out where the teacher had to improve himself knowledge-wise.

At the age of sixteen, Vasudeva took Sanyasa Deeksha (monastic vows) from Achyutapreksha, the pontiff of a monastery at Kaare near Udupi. He was given a new name Poorna Prajnya. The new ascetic began to receive instructions in the doctrines of Advaitha. Very soon serious differences cropped up between the teacher and the disciple.

The teacher was astonished at the sharp memory and remarkable scholarship of his student. He gave his student another name, Anandathirtha, and made him the pontiff of his monastery. Madhava, the synonym of his real name became more common and popular, as he is well known as Madhvacharya. Madhvacharya was a giant both physically and intellectually. His yogic power added to his personality.

Many scholars who were arrogant because of their learning, challenged Madhvacharya. They had to accept defeat against the knowledge, power of argument and analysis of ancient scriptures by Madhvacharya. They subsequently converted themselves to his views.

During his pilgrimage to South India, in one of his meetings, he was challenged by some scholars to explain the scriptures. They were taken aback when he said that each Vedic Sukta had three meanings, the Mahabharata had ten, and each name in the Vishnu Sahasranama had a hundred meanings. Madhvacharya showed the challengers that what he said was far from dispute.

His confrontation with the scholars of various schools, like those of Shankara and Ramanuja, convinced him of the need for a new school of thought regarding Vedantha. It is said that he visited the famous pilgrimage – Badrinath, where he spent time even around inaccessible regions of upper Badri, met Vedavyasa who lived there with his disciples invisible to ordinary human beings. It is also said that he received his instructions about Brahma Sutra, Mahabharata and Pancharathra Agama, which has established the glory of Narayana. Then he wrote his commentary on Brahma Sutra and Travelled back to South India.

In South India, two great scholars Shobhana Bhatta of Godavari region and Swamy Shastri from Kalinga accepted Madhvacharya’s views on Vedantha and became Sanyasis. They were renamed Padma Nabha Teertha and Narahari Teertha. They, later on, wrote commentaries on the works of Madhvacharya.

Achyutha Preksha, who was his Guru, accepted the views of his student and became the disciple of his own pupil. During his stay in Udupi, he came across a huge lump of mud (Gopichandana). He carefully removed the mud and washed it in a nearby lake and was overjoyed as the lump assumed the beautiful idol of Sri Krishna. He personally carried the idol to his monastery. He was so inspired that he composed Dwadasha Stotra on Vasudeva. The hymn refers to the idol. It says that the idol was carved out by the divine architect and sculptor Viswakarma and it was worshiped by Gopis of Brindavan and also by the queen Rukmini.

It is very important that he brought about a great healthy reform in sacrificial rites. He introduced animal forms made of a paste of black gram powder and ghee instead of real animals and included them in devotional disciplines. During his second pilgrimage to Badri, it is said that he performed many miracles which show that he was a giant in yogic powers. When he was staying in Udupi, the manuscript of his works was stolen by rival scholars but was recovered those in a miraculous way.

During this period he won over a great scholar – Trivikrama Panditha. Trivikrama Panditha later wrote an elaborate commentary on Brahmasutra Bhashya of the Acharya.

He established a temple of Lord Krishna at Udupi and arranged for unhindered worship to go on. He gave the responsibility to eight Sanyasis who were his disciples, fully satisfied with the work he had done throughout his life. Madhvacharya mysteriously disappeared from his seat while teaching Aitareya Upanishad to his disciples, leaving a bouquet of flowers on the seat. He left behind a vast treasure of his works.

Madhvacharya advocated dualism and realism. His philosophy accepts Pancha bhedas or five kinds of difference which are real and permanent. They are: God is different from the soul; He is also different from nature; various kinds of nature are different from one another; various souls are different from one another.

The great successors of Madhvacharya have kept the Dwaita Vedanta philosophy alive. Jaya Teertha, Vyasaraya, and Raghavendra were the most popular saints amongst those who propagated Dwaitha Siddhanta. Dasakoota has nourished the tradition of Bhakti (Devotion to God Krishna, Narayana or Vishnu).

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Opinion

[22/07, 11:08] C T Joshi: Acharya Madhwa is one of the three super religious leaders of Hinduism known particularly for his propagation of Bhakti maarga (devotional path to spiritual deliverance).
His contribution in sustaining Hinduism is as great as of the other two of trinity of Hindu spiritual leaders Acharya Shankara and Acharya Ramanuja. But unfortunately he is not as well-known as the other two.

May be one reason for this is that his followers, Maadhwas, are mostly concentrated in parts of Karnataka and Maharashtra.

One important trait of all the three is that they were not only religious leaders but also social reformers. Unfortunately this trait too has not received as much attention as it deserves.

Varaaha Murthy has pointed out that Madhwacharya brought about changes in Yagnya Tradition. Notably, Varaaha Murthy says, replacement of live sacrificial animals by their images made of paste. But this humanitarian reform came much before Madhwacharya. Whenever it may have come, it has received only a passing mention in Varaaha Murthy's well-researched well-presented write up More about his reformist work would have been in order.

Ramanuja and social justice

Alwars of Tamil Nadu wrote and recited devotional songs in Tamil. Their mystical experiences made them weep, dance and sing in praise of God. They were poets, musicians and saints renowned for their piety. They propagated Srivaishnavism through their songs. Prominently sung by them was Nalayira Prabandham, the rare poetic beauty written in a simple language to convey the high philosophical tenets of Srivaishnavism.

The first of the Srivaishnava Acharyas was Natha Muni. He was a great scholar, a yogi and a devotee. He produced musical tunes to Tamil Prabandhams of Alwars, and gave them equal status to that of Vedas. They were sung in temple along with Vedas. Nammalwar’s Tiruvaimoli is famous among such songs sung in temples. Natha Muni brought about many reforms in temple festivals and religious worship. He was asked to look after the management of Srirangam temple. His services to the temple, coupled with revolutionary practices of Srivaishnavism, made Srirangam temple one of the most important shrines of Vishnu.

Natha Muni was succeeded by Pundarikaksha and Ramamishra for two short periods. Then came Yamunacharya, grand son of Natha Muni. He was a great scholar endowed with insight. He wrote many scholarly works on Vishistadvaitha. He died before he could fulfill his desire of writing commentary on Brahma Sutra, according to Vishisadvaitha.

Currently followed practices of Srivaishnavism is the structure established by Ramanujacharya, whose journey till the ultimate narration of commentary on Brahma Sutra, is systematically analysed by Varaaha as follows (artwork relevant to the story is also by Varaaha):

Second among the Traycharyas            

Bhoodevi, the daughter of Srisailapurna and a student of Yamunacharya, was married to Asoorikeshava Perumal of Sriperambadur. They had a child with impressive facial appearance. Thirumalai Nambi, another student of Yamunaacharya, suggested that the child be named Ramanuja (brother of Sri Rama – Lakshmana).

Ramanuja grew up to be a bright boy. He completed study of Vedas and Vedangas, married and went in search of a teacher who could teach him Vedantha. He became a student of Sri Yadava Prakasha. There were many other students of this Guru. One day, when young Ramanuja did not agree with the teacher’s interpretation of Brahma, the teacher asked him to give his conviction about the subject. Ramanuja said, ‘Truth, Knowledge and Infinite’ is Brahma. The teacher could not disagree, but was angry with the young man for having argued against his interpretation. On another occasion, Ramanuja pointed out an ugly comment made by the teacher on a beautiful sentence from Veda. The teacher Yadava Prakasha was so angry that he asked Ramanuja to quit his school. Ramanuja quietly left the place.

Yamunacharya came to know about the scholarly knowledge and intuition of Ramanuja. He even came across an occasion to see the young man placing his view, in Kanchipuram shrine. He was impressed by the appearance of Ramanuja. He prayed God to make the young man an elucidator of his faith. There was a call from Srirangam and Yamunacharya left Kanchipuram for Srirangam.

At Srirangam he projected his philosophy into his discourse on Prabandhams of Alwars. He guided his students to follow the ways of Tiruppanalwar – the low born saint – who pleased god with meditation and love. Yamunacharya grew old and unwell. He felt that his last days were fast approaching. He sent Mahapoorna to Kanchi to bring Ramanuja. But before the arrival of Ramanuja, Yamunacharya breathed his last. Mahapoorna guided Ramanuja to the holy remains of the Acharya.

Ramanuja noticed, that three fingers of Yamunacharya’s dead body were folded. He visualized that the Acharya had three unfulfilled desires. He spoke to the students around and came to know that the Acharya had desired:

1) To express his gratitude to Krishna Vyasa and Parashara,

2) To render affectionate offerings to Nammalwar, and

3) To write commentary on Brahma Sutra to publicize Srivaishanava philosophy.

Ramanuja said, ‘Oh my revered master, I promise to fulfill your three wishes’. Immediately all the three folded fingers opened.

Ramanuja returned to Kanchi with heavy heart. There he met Kancipurna, a student of Yamunacharya, and explained all that he saw in Srirangam. He requested Kanhcipurana to educate him about the inference of Bharadvaja Samhithe. Kanchipoorna agreed and taught him the ideology of the Samhita (that stood for assertion as ‘Yogis and practitioners of spiritual discipline are born in every religion or caste. It is not right to discriminate them on thier birth’).

Overwhelmed by the ideology, Ramanuja invited Kanchipoorna for lunch in his house, though Kanchipporna was not a Brahmin. Ramanuja wanted to feed him first and then take his food as a respect towards the great attainments of the Yogi. When he came to know that his wife had cleaned the place where she had served him food (took bath and cleaned the kitchen for having served a non – Brahmin), Ramanuja was deeply hurt at his wife’s action.

One day a few hungry people came to his door and begged for food. His wife said, ‘There is nothing in the kitchen to offer you’. After some time Ramanuja found food kept hidden in the kitchen. He was very sorry that the poor people had to go without getting food from his house.

Ramanuja wanted to study books on Dravida tradition and Krishna philosophy. He brought Mahapoorna and his wife to his house and made all arrangements for their comfortable stay. For six months he studied under Mahapoorna. One day he had gone out on some work. When he retuned home, he found that the Guru and his wife had left his house. He came to know that his wife had boasted of the purity of her vessel when compared to that of Mahapoorna’s wife when they met near the well. Mahapoorna, sensing further disputes, had left the place. These three painful mistakes of his wife has forced Ramanuja be a Sanayasi (an ascetic).

To become a Sanyasi, it was required that one should be initiated by a mendicant devotee or by God. Ramanuja became an ascetic at the feet of Lord Varadaraja Swamy. As a Sanyasi, Ramanuja could devote his whole time in fulfilling his promise to Yamunacharya. All the students of Yamunacharya promised their whole hearted support in this great work. Kooresha and Dasharathi became the most devoted students of Ramanuja. Ramanuja now approached his Guru Mahapoorna and requested him to teach all the aspects of Srivaishnavism. Mahapoorna explained the details of the philosophy and asked him to go to Goshtipurna for further knowledge of the subject. Goshtipoorna was a very poor man living in a hut at Thirukolliyur near Pudukottai. Ramanuja touched his feet and requested him to teach him the lofty aspects of Srivaishnavism. Goshtipoorna wanted to test his resoluteness. Laced with a smile he said, “what is there for me to teach!” and left. Ramanuja returned to Srirangam.

Ramanuja went to Thirukolliyur eighteen times. At last Goshtipurna explained the inner meanings of Ashtakshari Manthra ‘Aum Namo Narayanaya’ and asked Ramanuja to keep it for himself. Next day Ramanuja climbed the temple tower, asked people to assemble, and in violation of his promise to keep it for himself, openly taught the masses what he had learnt from Goshtipoorna. The Guru was wild with anger and said, ‘You are bound to go to hell as you have broken the promise given to me’. Ramanuja touched his feet and said, ‘when so many people can go to heaven by reciting the Mantra you taught me, a single soul that is me do not mind going to hell’. Goshtipoorna was stunned to find such a deep love for humanity in Ramanuja. He embraced the young Sanyasi and said, ‘The tenet I taught you was the most secret principle of Vedanta. Hereafter let it be known as your principle’.

Ramanuja returned to Srirangam with the blessing of his Guru. The two students Dasharathi and Kooresha accompanied him. He wrote three books:

(1) Gadyathraya, (2) Nithya and (3) Geetha Bhashya.

Once he addressed a gathering of learned people and asked if any one of them was prepared to go to Tirupathi and maintain a flower garden to serve Srinivasa. Anantha Soori volunteered himself for the task. When Ramanuja visited Tirupathi, he found Anantha Soori in the beautiful garden.

Many people became followers of Ramanuja. The story of each person who surrendered to Ramanuja is magnanimous. Ramanuja toured all over India, and visited holy places. Once he had the same kind of encounter as that of Shankaracharya. He encountered a chandala woman near the temple at the birthplace of Thirumangai Alwar. He asked her to move aside. She did not move, but asked the acharya, where she could go as the whole surrounding was sanctified and she was born an untouchable. Ramanuja asked her with folded hands to excuse him for his ignorance, and said you are more holy than I am.

Dhanurdasa was one of the most important followers of Ramunaja. He was not a Brahmin. Ramanuja after bathing in Kaveri every day, used to throw his arms around Dhanurdasa’s shoulders and walk to reach the river bank. This has enraged the Brahmin followers. They demanded Ramanuja’s clarification. Ramanuja said, ‘Dear Vaishanavas, you know that scholarship, wealth and high birth make man arrogant. Dhanurdasa is free from all the three kinds of arrogance. River Kaveri can clean our body. But man’s mind can be cleaned by the touch of a great devotee’. The Brahmin followers fully agreed with their master’s views.

Ramanuja’s teachings attracted the masses. The Chola king of those days was a Shaiva. He could not tolerate Ramanuja’s Srivaishnavism. The king wanted to force Ramanuja to accept Shiva as the supreme power and not Vishnu. He ordered Ramanuja to be brought to the court. When the king’s men came, Ramanuja had gone out. Kooresha, the trusted student, could guess king’s evil intention. He dressed himself with the clothes of Ramanuja, and went with the soldiers posing himself as Ramanuja. The king believing him to be Ramanuja ordered him to openly declare that Shiva alone was the supreme power. Kuresha (in the garb of Ramanuja) said, ‘Aum Namo Narayanaya’. The king was very angry and ordered his eyes to be plucked out.

When Ramanuja returned home, he came to know about Kuresha’s plight. The other students forced Ramanuja to wear plain clothes and leave the state. Ramanuja with a few followers left Tamil Nadu and came to Melukote, in Karnataka State, India. He lived and worked in Melukote for 14 years. The Hoysala king Vitthala Deva Raya and his wife Shanthala Devi, who were Jains, accepted Srivaishavism. Ramanuja named the king Vishnuvardhana. As the mark of his conversion, the king built Chennakeshava temple at Belur.

The pageant idol of the deity Cheluvaraya Swami in Melukote was carried away by a Muslim invader from Delhi. Ramanuja made an expedition to Delhi to get back the idol. Untouchables helped the expedition to make way through forest, towards Delhi. At Delhi, the daughter of the Muslim warrior refused to part with the idol. But when her father handed over the idol to Ramanuja, she decided to go to Melukote with the idol. Today one can see an image named Bebbi Nachiyar at the foot of the idol of Narayana Swamy. Ramanuja was highly thankful to the untouchables, who extended support to the expedition. He embraced their leader and said, ‘You are not untouchables. You belong to a noble clan’. He permitted them to enter the temple.

Long before Gandhiji’s movement to eradicate social injustice, Ramanuja had succeeded in bringing about a change.

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Opinion

[14/07, 17:03] C T Joshi: Acharya Ramanuja is one of the trio of super Hindu religious leaders, the other two being Acharya Shankara and Acharya Madhwa.   

 

Well-known are Ramanuja's religious work. His exposition of Vishishtadwaita. His persecution by a  religious bigot King. 

But his work in the field of social justice has remained largely unknown, undocumented which is as important as his  religious role or perhaps even more important. Because it gives life to the general belief that upper caste Hindus were all bigots and  against lower class people.

 

Varaaha Murthy has done really a great service by highlighting this social justice role of Ramanuja. He has tried to put India's social history in right perspective and to remove some popular misconceptions.

 

So far so good. But I feel Varaaha Murthy should have written still more about Ramanuja's work to bring untouchables a life of dignity and social recognition. This has come only in passing while his religious work is predominant in this essay.

There might be many more incidents of this kind in the great Acharya's life. They need and deserve to be brought to the notice of people especially to Indians themselves.

Along with Ramanuja's social justice work, a brief narration of the scourge of untouchability and attemps to end it would have have been relevant and would have made this essay more comprehensive.

As usual Varaaha Murthy's writing is lucid, simple and straightforward.

Vedic Religion

Today's non-violent, tolerant, admirable Indian Culture with all its blend of various customs, beliefs, art and celebrations is the outcome of the efforts of many great people who have contributed their might, in moulding a righteous way of life to establish a harmonious society for the human race.

Ancient Vedic India believed that Yagnas (rituals consisting sacrifices of animals) would please gods, who could make the world a happy place for humans. Only scholars knew how gods are pleased by such rituals.

Common man just followed what they said. Even kings requested learned Rishis (sages) to conduct Yagnas for the welfare of the people of their kingdom.

Mahaveera

Vardhamana, a boy born to the rulers of Lichavi clan of present day Bihar, in sixth century BC, was called Mahaveera as he could conquer all the human temptations, which came in the way of perfecting human nature.

Jainism is the religion founded by Jina, which means a conqueror, that is Mahaveera. Jains hold that their religion is eternal, which is revealed to a number of conquerors in stages, and Mahaveera was the 24th of them. The core belief of Jainism is Ahimsa, or non injury to all living beings. This was a reaction against Vedic religion, which required animal sacrifices. Jainism did not believe in creator God. To escape the cycle of rebirth, Jainism prescribed rigorous penance and self denial, to perfect human nature and attain liberation.

By the end of first century AD, Jainism got split into two sects, Digambara and Shwethambara. Digambara held that an adherent should own nothing – even clothes. Shwethambaras were more moderate in keeping with their principle of reverence for life.

Jainsim preaches: (1) Non Violence, (2) Truth, (3) Not grabbing the belongings of others, (4) Brahmacharya or non indulgence, and (5) Not acquiring more than what is just required.

These five principles, and the policy of universal tolerance, had a tremendous impression on the Indian way of thinking.

Gouthama Buddha

In the Fifth century BC, a Shakhya prince renounced his princely life to make human life a happier one.

He was Siddhartha Gouthama, son of King Shuddhodana, who ruled the present Nepal and parts of North India. He went out in search of teachers, who could guide him in ways of helping humans out of misery. He tried various ascetic practices including fasting. The results could not satisfy him. He meditated beneath a Bodhi Vriksha (banyan tree), while the worldly pulls and pushes disturbed his efforts. He conquered Mara, the force of temptations, and achieved enlightenment.

He realized four truths. They are: (1) Duhkha or the existence of suffering in this world; (2) Dukha Samudaya or the origin and accumulation of this suffering; (3) Duhkha Virodha or the possibility to stop this suffering; (4) Duhkha Nirodha Marga or the way out of this suffering.

These truths define an eight-fold noble Avenue. They are: Samyag Drishti (right views), Samyag Sankalpa (right resolve), Samyag Vak (right speech), Samyag Karmantha (right conduct), Samyag Aajeeva (right livelihood), Samyag Vyayama (right efforts), Samyak Smriti (right mindfulness) and Samyag Samadhi (right concentration).

Siddhartha Gouthama then was called Buddha, an enlightened person. Buddha went to Varanasi, and gave his first sermon at Saranath. This sermon came to be known as Dharma Chakra Pravartana, or the discourse of setting the wheel of Dharma in motion. The five ascetics who heard this sermon became his first disciples, and were admitted as Bhikshus (monks) in to the Sangha or Buddhist order.

Buddha’s eight-fold path offered a mid way between self indulgence and self-mortification, and led to the Nirvana (liberation). Buddha’s teachings may be regarded as a cleansing or reforming Hinduism of his time. Ahimsa or non-violence is a fundamental, ethical, principle of Buddhism.

Elaboration of Buddha’s teachings took place over centuries, through several Buddhist councils. About a hundred years after Buddha’s demise, there was a split in the ranks of Buddhists.

Two groups gradually evolved the Hinayana and the Mahayana schools. Mahayana flourished in China, Japan and Tibet. Hinayana spread in Srilanka, Myanmar and some south East Asian countries. In India, Emperor Ashoka promoted Buddhism. After Ashoka, the spread of Buddhism as a religion declined in India.

Buddhists, who did not believe in God as the supreme power which created the universe and all living beings, accepted Karma theory of Vedic religion. This theory almost resembled the belief of Soul, in Vedic religion or Vedantha, which is the spiritual immortal part of a person, which continues to exist after demise of the human body.

Charvakas

Then there were Charvakas, the Indian materialists who denied the existences of both God and Soul. Charvakas, or the sweet spoken people, admitted only four elements: Earth, Water, Fire and Air.

They accepted the direct perception (Pratyaksha), as the only valid source (Pramana) of knowledge. They rejected inference of doubt (Anumana).

Their philosophy was Lokayatha, which means restricted to the world of common experience; that is to speak sweetly, and to live to eat, and enjoy.

This materialism advised one to get maximum pleasure out of life, as death is the end of the life, and there is no rebirth. There were two types of followers of this philosophy.

Dhurthas were interested only in crude satisfaction of beastly instincts, and Sushikshitas represented by Vatsayana (who accepted Dharma, Artha and Kama). They stress the need for discipline in life.

Vatsayana, known as Mallinaga also, was the first person to write on erotics. The decency and fairness with which the subject of erotics is handled, will prevent disharmony between husband and wife, against sensual indulgence. This was written in the third Century AD.

The acceptance of what was new in Jainism, Buddhism and Charvakas (the Indian materialists), the adaptability to new circumstances and ideals, the liberalism in accepting even foreigners within its fold, helped the popularity of Hinduism. The common people forgot the practice of the ancient Vedic Religion based mostly on ritualism and sacrifice, which they neither understood nor had the economic means to pursue.

They were attracted to a simple and economically less burdensome reform based on faith and worship. Vaishnavism and Shivaism preached that Bhakti (devotion) and idol-worship were the easiest ways to attain liberation. Vaishnavism declared that Buddha was one of the avatars (incarnations) of Vishnu. These concepts were readily accepted by common people. Hinduism enjoyed something like a renaissance. Beautiful temples were built. Great religious gatherings were organized.

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Opinion

[11/07, 22:32] C T Joshi: Indology is the study of ancient India. Its scope is vast that an Indologist needs his whole lifetime to study ancient India.

The paradox is that Western scholars gave a much-needed push to  Indology when Indians themselves had forgotten their glorious past during the long periods of onslaught by foreign conquerors.

Varaaha Murthy provides a brief glance of a few important aspects of ancient India's thoughts and schools, principally religious ones.

It is very brief naturally since the subject is so vast and all-embracing. But It should be enough to create interest in one to go further deeper into the subject.

I would like to point out one development.

It is true that there was animal sacrifice as a ritual long long back as stated by Sri Varaaha Murthy. But in course of time our ancestors realised that it was wrong, gave it up completely and replaced it with a symbolic practice which did not involve animal sacrifice.

One welcome development in recent times is that the interest of a section of we Indians in Indology is growing and there is a slow but steady appreciation of all that is Indian. Even many young people are keen students of Sanskrit and  Indology. But still there is quite a considerable number of our own people who are disdainful of achievements  of our ancestors. 

 It is worth mentioning that there is one village Mattur in Shivamogga District of Karnataka,  where people including children use Sanskrit in their daily parlance. So also many people in Melkote town in Mandya District also of Karnataka, made holy by Sri Acharya Ramanuja.

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[12/07, 02:31] Vijayan P K: Late Varaaha Murthy gracefully began the Essay with Jainism, followed by Hinduism. 

My memory went went back to  Bombay 50 years back. After reading a book containing similar contents compiled by Swamy Prabhupada, founder of  Hare Krishna Movement,

I bought all his books from Tarapore Book Shop, and I went through those. 

I was very happy to understand the cream of the contents, while the last book I deeply studied was Bhagavad Geetha. From that time onwards I kept longing to understand the spiritual study related to the times behind beginning of the Universe and the Creations.

According to me, need of today is to bring forth  the the history of living beings and everything what are visible to us, realise the self first and serve mutually with love and peace.

Each one is different from others with unparalleled thought process as far as human beings are concerned. EGO should not over-rule our minds. Late Varaaha Murthy especially, in most of his essays I went through, made attempt to pack maximum knowledge within a minimum number of sentences.

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Shankara Philosophy

According to Bhagavad Geetha, God says, ‘Whenever Dharma (righteousness) is disturbed, Adharma (Villainy) quickly fills its place. Then I am obliged to intervene’. He may do so by directly descending as an avatar or by infilling certain chosen persons to accomplish his task of restoring Dharma.

When the very foundation of Vedic religion or Vedanta system based on Prasthana Traya, the Upanishads, the Brahma Sutra and Bhagavad Geetha was under threat, it appears God selected Shankara to accomplish the task of upholding the great values of Sanathana Dharma.

Traditional biographics written in Sanskrit agree that Shankara lived just for 32 years. Out of 21 works on the life and times of Shankara (first among the trinity of philosophers), Anandagiri’s ‘Shankara Vijaya’ and Madhava Vidyaranya’s ‘Shankara Digvijaya’ are considered more authoritative and widely accepted. According to those and as it is most widely accepted by statisticians, Shankara’s birth took place 2806 years ago.

We at this time know well that late Varaaha had his own way of looking at the ancient saints and Acharya Trayas (the trinity of philosophers). He provided the following clarity on Shankara Philosophy and scribbled an artwork too, to support the script:

At Kaladi, on the bank of river Purna in Kerala, lived a deeply pious couple Sivaguru and Aryamba belonging to Nambudiri caste. This childless couple prayed to Lord Chandramoulisvara on Vrishbhachala near Kaladi and got a son. This boy, Shankara, was extraordinarily brilliant and mastered all Shastras at a very young age.

Unfortunately, father Shiva guru died soon, leaving young Shankara entirely to the care of his mother Aryamba. Shankara was indrawn by temperament. He had realized the transitory nature of the world. His father’s death made him decide to embrace Sanyasa (Monastic life). Mother’s love and attachment made him feel the need for her permission to become a Sanyasi.

One day when he was taking bath in the river Poorna, a big crocodile caught him, Shocked by this, his mother kept wailing in a high pitch, on the bank. The boy was struggling for life. He felt that he would die in peace, if he mentally became a Sanyasi. He appealed to his mother to permit him to become a Sanyasi, and the mother had no alternative. She permitted him to become Sanyasi. Mysteriously the crocodile left him. When the boy had to take formal Sanyasa, his mother most unwillingly gave him permission with a rider, that he should be by her bedside at the time of her death. Shankara was just eight years old, when he became a Sanyasi.

A very great monk (considered to be the incarnation of the great Serpent Adishesha), lived in a cave on the bank of Naramada. Shankara hurried to him. The monk had known through his yogic vision that the boy Shankara was an extraordinary Sanyasi. He was waiting for his arrival. Shankara became his disciple. After a vigorous training, that stretched for three years, Shankara was commanded to go to Kashi, the heart of all learnings, sacred and secular.

At Kashi, Shankara’s preaching of Advaita (which means non-dual) Vedantha is based on his commentaries on Prasathana traya. Brahman is the only reality without a second, which appears in this world with multiple names and forms. Among the many disciples gathered around Shankara was Sadananda, who later became well known as Padmapada, one of his four chief disciples.

On an occasion, Shankara had a strange encounter with an untouchable. After exchange of a few words with this untouchable, he realized that it was none other than Shiva (Almighty, the motivator of the entire universe) appearing as a Chandala. The last vestige of ignorance was removed from his mind. He became perfect Guru.

Shiva directed Sanakara to go to Badrinath in Himalayas. There he renovated the old temple of Narayana. Then he moved southwards. Many scholars became his disciples.

Shankara’s Advaitha Vedantha holds the view that basic truth behind this universe of multiplicity is one and one only. When his writing and teachings brought innumerable followers around him, his theory of conquering ignorance to see the truth has brought the masses around him. During his tour in South India, Kaapalikas of Srisailam and Ganapathyas of Gokarana, who were following some abominable practices, got transformed in to the Vedic way of life.

Shankara established four monasteries in India. They are: Sringeri Sharada Peetham in Shringeri, Karnataka (Main – Southern India); Jyotirmath (also known as Joshi Math), Uttarakhand (Northern India); Govardhana Monastery at Puri, Orissa (Eastern India); and Dwaraka Peetha at Dwarka, Gujarat (Western India). His trusted disciples managed these institutions. Shankara’s devoted life and his simplicity guided these institutions to spread Advaita Siddhanta and infused renewed awakening in Vedic religion for many years. After Shankara, Indian society enjoyed a harmonious life.

Subsequent to Shankara’s time, people in India were forced to face the oppression by fanatical Muslim rulers, and there was a tyrannical development in caste system. The secular nature of Vedic religion was under a formidable threat. Then it has appeared to be the time God had the responsibility to intervene. Coincidential birth of  Ramanujacharya has taken place, and the community presumed it as a happening to accomplish the task of restoring Dharma.

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Opinion

[09/07, 07:58] C T Joshi: Keeping with his style Varaaha Murthy has narrated the gist of Acharya Shankar's life and philosophy clearly. He has stressed Shankara's contribution to the revival of Hindu system of life.

Incidentally Hinduism is not just a religion or philosophical school but a vast and all-embracing way of life.

It would have been better if Varaaha Murthy had briefly recounted the philosophy of other two great Hindu religious leaders Ramanuja and Madhwa.

One more point. All through Shankara's contribution to religious and philosophical fields has been rightly stressed. But not his poetic excellence. His shlokas are beautiful pieces of poetry. With fine imagery.  He ranks among great Sanskrit literary figures.

A thorough study of Shankara as a poet needs to be done.

[09/07, 08:28] B S Ranganath: Varaaha created both text and image stressing what he felt with a strong hold of his own knowledge, about the other two great Hindu religious leaders Ramanuja and Madhwa. Those will find place as forthcoming blog posts in this series.

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God is tired and retired

God made this earth a heaven for humans and other living beings. He gave Air,Water and Soil for the well being of all. Man went on enjoying God’s creation without a sense of responsibility towards environment and climate. Now the earth is getting hotter. The climate is undergoing change with debilitating effects. Glacial melting, droughts and reduction in farm output have struck man with panic.

Any amount of prayer in all prescribed forms of various religions could not bring man down to earth, and help his contemporaries in maintaining good climatic condition. Scientists, who were once dubbed as impostors of God, found out that increased global temperature was the result of human activity and not of natural causes. Man realized that he has to do something to save the earth, from the dilemma of climate change.

The Kyoto protocol of 1997 and the Copenhagan conference of 190 countries are the forward steps taken by all the countries unitedly, to reduce the emission of carbon dioxide. Automobile companies are busy since then, in producing fuel-efficient vehicles. Alternate fuel technologies are also gaining momentum.

It is possible that scientists, technicians and politicians join hands and make the world free from harmful emission. But there is a lingering fear that it is hard for man to come out of hatred, intolerance and cruelty. Religion and fanaticism feed these feelings in man, and makes his life miserable on earth.

Once the Angle Gabriel visited Hazarath Muhammad and told him that he was the messenger of Allah. Hazarath Muhammad began to preach Islam obedience to transcendent but compassionate God. He gained disciples but also acquired enemies who planned to murder him. He was forced to flee Mecca to Madina. Muhammad’s followers defeated Meccan forces. Muhammad not only won the control of Mecca, but also all of Arabia.

Jihadis’ central doctrine of Islam is believed to be fulfilled in four ways – by the heart, the tongue, the hand and the sword. Sufism, a branch of Islam, recognises the first way – the struggling against evil desires – as the greater Jihad. The second calls for verbal defense and right actions. Jihad of sword involves waging war against enemies of Islam. But Jihad of 20th and 21st century is sometime used as an ideological weapon in the effort to combat western influences and secular government, to establish an ideal Islamic government.

A political / religious faction and militia called “Taliban” captured power in Afghanistan.Taliban instituted a strict Islamic regime. Its social policies almost removed women from public life.Therefore it failed to win International recognition.Taliban converted Afghanistan into a safe haven for Islamic extremists.Its unwillingness to extradite Osama-bin-Laden and members of his Al-Queda organisation following September – 11 attacks, led to military conflict with US and allied nations.Taliban and Al-Queda found their hide-outs in the hilly regions of Pakistan, another Islamic Country. Slowly Pakistan began to feel the agony of the presence of extremists of their own religion.Now Jihadis, the so-called saviors of Islam, are spreading deep horror amongst the innocent Muslims of Pakistran.

On Christmas day, 2009, Omar Farouk Abdulmutallab, a Nigerian Muslim attempted to blow up a US bound jet.The explosives sewn into his underwear failed to detonate and the passengers jumped on him.This failed suicide bomber confessed that he was trained by an Al-Queda bomb maker in Yeman. Al-Queda in the Arabian Peninsula claimed responsibility for the attack. Hillary Clinton said, “The instability in Yeman is a threat to regional and global stabilty. We know that it is a difficult set of challenges but they have to be addressed”.

Suicide bombers who die while killing many innocent people including faithful followers of Islam cannot call themselves Jihadis. Their action is against the wishes of all merciful Allah. These terrorists who call themselves as Jihadis die like cowardly criminals.Their act in no way helps Islam. Instead it harms the peace-loving Muslims all over the world.

Subsequent to the fall out of Nigerian Muslim’s failed attempt to blow up a US bound jet on Christmas day, 2009, America introduced full body scans at airports to check people who fly to US from 14 Muslim countries.These Muslim nations are unhappy thinking that everyone of their nations are subjected to humiliation, when it was a crook whom they disown, has committed a terrorist act.

God is believed to have remained in India during the days of Mahabharatha as Sri Krishna. He created four classes in the society depending upon the nature and ability of the people. These four classes have responsibility towards society as a Teacher, a Warrior, a Merchant or a Common worker.These classes are supposed to be inter-dependent and treat one another with equal respect. But the exploiting tendency of the humans created more number of castes, infused the feeling of high or low status and ruined the harmonious life of Indian society. Indian religions taught fearlessness, non violence, tolerance, truthfulness and mutual respect. But today there are some fanatics who use religion to acquire political power by instigating fear, hatred and violence in masses. God is unable to punish wrong doers. No religion can bring God to enforce a common law, to make human beings live together with respect to one another.

Now it is for man to find a global order which makes humans work together, coming out of the shell of all kinds of divisive forces, reduce the emission of carbon dioxide, and live in this world happily together.

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The write-up is clear and lucid expounding the author's views unambiguously. It also has some practical solutions to the problem of climatic disaster to which the entire world is senselessly being exposed.

Like his other pieces, this one too shows his deep understanding of existing situation and his concern for it.

But... to be a little frank and straightforward, the piece is a jumble of too many unrelated, if not irrelevant, ideas taking away focus which is necessary for any writing.

Fundamentalists or extremists are found everywhere. In these days of growing frictions and factions, its necessary to eshew all that vitiates the situation further.

Rural Society – Then and Now

Human divide on the basis of race, caste, faith and economic disparity is a curse on our society. Modern ways of life have almost eradicated this evil in cities. But in rural areas, untouchability is yet giving its nasty sting.

Educated people in villages have a broader outlook about human relationship. But politics and modern transportation have compelled people to uphold the dying divide, besides using it as a weapon against one another.

My thought goes back to my village as it was eighty years ago. Bullock cart was the only means of transportation. One day a bicycle entered our village. All the children of our group assembled with waves of surprise within us to look at this vehicle. Its rider was a fat man. He left the bicycle leaning on a wall and entered the house of Krishnavadhani.

All of us rushed to examine the wonder vehicle. The wheels are one behind the other unlike the wheels of a bullock cart which face each other. The man does not fall down when the vehicle moves. The thin metal spokes won’t bend when the heavy individual rides the vehicle. It needs a wall to rest upon when it is not running.

I saw another mysterious giant vehicle on my way towards Hassan. I was walking with my father along a road broader than the track for bullock carts. I heard ‘poyn – poyn’ sound from behind. I turned back and saw a monster vehicle rushing towards us, producing certain noice as a result of friction between its wheels and the road. My father stretched out his right hand at it, and it stopped in front of us! I was in a complete daze at the magical power of my father’s right hand, which could stop a monster running wildly. My father took me inside the vehicle. I saw many people seated on benches in the vehicle. We reached Hassan fast, without walking.

In our group of kids, I explained my father’s super power that stopped a wild monster-like vehicle. The children laughed loudly and said, ‘That vehicle is called a motor. If you show your hand, the person who drives it will bring it to a halt. A motor does not need a bullock to pull it’.

Children went on and on detailing about motor cars and Tuk Tuk bicycles (motorbikes), owned by rich people.

Of course a motor did not need animals to pull it and moved faster than bullock carts. It also had benches for people to sit. But it did not give us the joy of the journey. None in the vehicle talked with others. They had to pay money for the journey.

I remembered my journey to a temple by a bullock cart. It was a ‘Savari Gadi’ (a cart meant for carrying passenges only). It was moving slowly behind another cart. These carts made their journey during nights. Each cart had a lit lantern dangling from its central beam. Many carts moved together, one behind the other.

The carts-man had the responsibility of delivering goods to the addressee intact. If it were a family in the cart, he had the responsibility to keep them happy. Usually these carts-men composed an impromptu song and sang it to the vibration of nature around. The touching words arranged rhythmically conveyed the best of thoughts. How I wish that our modern scholars who write to rouse the height of man’s thoughts had the ability of singing their views, as done by the illiterate villagers of the past! The unity, responsibility and the pleasure with which these carts-men worked made the night journey an unforgettable experience of joy.

Today an educated villager feels the need to work for the welfare of rural population. Politicians jump into villages by fast moving vehicles, confuse him, and vanish. Trucks and lorries replaced bullock carts to carry farm products to markets. Unscrupulous money makers know how to exploit this facility to their advantage. They even hoard farm products, cause scarcity, and sell them in black markets for high prices.

Producers and consumers are inter dependent. But greedy money makers play between them as middle-men and spoil the harmonious life of both rural and urban population.

The rich and the poor of those days enjoyed a fine blend of inter dependence and made village life enjoyable for everybody. I remember a grand celebration which has motivated honesty, sincerity, love and inter dependence among the rich, poor and people of various castes.

Honneru (Golden Plough)

The custom of Honneru has its origin back to the days of Ramayana, or even earlier. King Janaka of Mithila took out a plough, the handle of which was made of gold, to turn over the soil of a field after the first showers of monsoon. It is only during the celebration of ‘Honneru’, king Janaka found baby Seetha in a box just beneath the surface of the field.

After the first showers of monsoon on an auspicious day the village youths cleaned their ploughs, washed their bullock, bathed in the river, dressed themselves in new clothes and assembled with their plough and bullock in front of the temple of Basava (bull). The priest of bull temple was ready with the holy water and mango leaves to bless the farmers.

The youths moved in a line, one behind the other with their bullock and the plough, and stood in front of the priest (Poojari). The priest dipped mango leaves in holy water and sprinkled it on the bullock and the ploughman, with the blessings of Basava God. The farmer youths thereafter moved towards their field scratching the ground with their plough. After thoroughly ploughing their own land, they would search for a field which remained unploughed.

Small pieces of land which belonged to poor farmers who could not afford a plough and bullock, remained unploughed. The cheerful youths would joyfully turn over the soil of such fields with their plough. They were rewarded by the poor farmers with a shower of flowers or ‘Bilwa’ leaves on their heads.

A merchant, a barber, a washer man or a person of an upper caste who owned a large area, needed somebody to till their farm. They did not mind the caste of the person who handled their bullock and plough. The priest of the temple would bless the ploughman even if he were to be an untouchable. The celebration of Honneru (golden plough) made all the lands belonging to the people of the village ready for sowing of seeds.

Untouchable boys would take the cattle out to graze in the forest-like area close to the village. If there was nobody in a house to release the cows and bulls, the boys were asked to enter the cowshed from behind the house and take the cattle out. Untouchability was a custom but did not come in the way of inter dependence and mutual admiration.

In the school untouchable boys and girls did not mix with us. They huddled themselves and sat away from us. They did not join us in playground also. It seems they were warned by their parents against mingling with high caste children.

Efforts of great men like Buddha, Ramanuja, Basava, Gandhiji and Sahu Raj of Kolhapur enabled Indian society to get rid of the curse of untouchability. There are great personalities from the ‘dalit’ class who are rendering valuable service to society.

Politicians and vote mongers move from place to place in fast moving vehicles, and try to infuse the feeling of distrust and hatred among people, just for securing votes. This has hampered the relationship of trust in present day society.

Education and motivation to serve the country can promote the relationship of trust, and liberate the society from the clutches of human divide.

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Opinion

[04/07, 18:40] C T Joshi: The feature is a lively piece which brings before the reader's mind the informal setting of an ancient village.

Unfortunately that village too has changed into a mechanical set up with no feeling, no warmth, just a miniature town.

The episode of the wonder of bicycle reminds me of a scene, long long ago, in my home city of Belagavi. There is a large railway over bridge dividing two major areas of the city. One fine morning all traffic on the over bridge came to a grinding halt. Everyone was looking at a spectacle -- the spectacle of a young woman riding a motorcycle! That is human nature. Innocent enjoyment of anything new or wonderful. It is good for humans, both physically and emotionally.

But that is what is missing today in both urban and rural parts.  Varaaha Murthy has brought it out in his easy  typical style.

But there is one point on which I would differ from Varaaha Murthy. That is the scourge of untouchability. Varaaha Murthy says there was interdependence and mutual trust between the upper castes and the untouchables.

Interdependence yes. But mutual trust no. It was master-servant relationship. One depending on the other. And no love or understanding between the two. Untouchability was a scourge then.

Unfortunately it is still a scourge now. It still prevails in many parts of our country.

[04/07, 18:53] B S Ranganath: Thanks for your detailed analysis. I'm sure the thinkers will honor both the angles - "mutual trust" of Varaaha and the dark status of "master-servant relationship" which you state as prevalent. Let's presume the discrimination vanishes fast, through the coming years.

Jail Birds

An article by Hemanth Kashyap on prisoners' life in Parappana Agrahara Central Jail, Bengaluru, published in Bangalore Mirror sometime back, has been thought provoking and speculative.

Santhosh Vas, founder and chair person of Janodaya, an organization helping prisoners who want to mend their ways, came across a prisoner who said gambling is not an offense in the jail. “Getting marijuana or mobile phones is also not a big problem”, he continued to claim. The interviewer also came to know that the prisoners involved in illegal activities give protection money, to jail staff.

A minimum of ten money orders are sent from jail every month. A prisoner’s income is only Rs1200/- per month. But a sum of Rs 5000/- is sent to his kin. Where does the huge money come from?

Gambling is the favorite pastime of the inmates. For some of them it is a route to make quick money. The inmates play cards everyday. Some prisoners win and some lose. The winners send money to their families. The inmates use drugs and mobile phones. The prison staff is silenced, with a share of 30 percent.

Associates and relatives outside the prison help the prisoners in money matters, drugs and mobile phones, when the prisoners attend court hearing.

Santhosh Vas spoke to the DGP, to find a remedy to this situation. Janodaya counsels at least 25 inmates, including women every month. The NGO helps poor prisoners to get bail or come out on parole, helping them to talk to their families, thereby encouraging criminals to mend their ways. The NGO not only looks after their families and education of their children, but also helps the released prisoners to find jobs and join the main stream.

All the great work done by this selfless organization is demolished by the corrupt jail authorities, who receive 30 percent share from the gambling prisoners.

The cause for this problem may be that, the old prisoners and new ones are kept in separate barracks. The newcomers consist of rowdies, and hardcore criminals.