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The Least Expected of Brahmins
H.H. Sri Chandrasekharendra Saraswati Swamigal
(excerpted from His speeches reproduced in the book, "Hindu Dharma",
published by Bharatiya Vidya Bhavan)
Whether or not the present Hindu society changes and whether or not it can be changed, it is essential to have a class of people whose very life-breath is Vedic learning. I do not speak thus because I am worried about the existence of a class called brahmins. Nothing is to be gained if there is such a caste and it serves its own selfish interests. If a caste called Brahmins must exist, it must be for the good of mankind. The purpose of the Vedas, the purpose of the sound of the Vedas, is the well- being of the world. That is the reason why I feel that, hereafter at least, there ought not to be even a single Brahmin who does not chant the Vedas. The only remedy for all the ills of the world, all its troubles, is the return of Brahmins to the Vedic dharma.
In this context, I should like to tell you the least expected of Brahmins. I am prepared to ignore the fact that they have neither the courage nor the spirit of sacrifice necessary to come back to their dharma. But they can at least make their children take to it. In the next generation there must not be a single Brahmin who is not conversant with the Vedas. You must work for this goal and make sure that your sons learn these sacred texts.
If you are averse to making your sons mere vaidikas and are anxious that they too should lead a life of comfort like you (what you think to be a life of comfort), I am prepared to come one step further down to make the following suggestion. You would not perhaps like your children to take up Vedic learning as a life long vocation and would like to give them an education on modern lines so as to prepare them for office or factory work or to make them doctors, engineers and so on. I am prepared to go with you so far. But I would ask you to perform the upanayana of your son when he is eight years old. He must then be put in a veda class held for one hour in the evening after school hours. He must be taught the Vedas in this manner for ten years.
This is the least that Brahmins can do to preserve the Vedic tradition. Arrangements to impart Vedic learning to children must be made in every Brahmin household. I know that there are not enough teachers, a sad reflection on the state of our dharma. Considering this and the likely economic condition of parents I would suggest that Veda classes may be conducted for all the children together of a locality or a neighbourhood. Children of poor families can be taught on a cooperative basis.
Step by step the boys will be able to learn the mantra part of the Vedas and also learn the prayoga to conduct rites like upakarma. I speak here about ‘prayoga’ or conduct or procedure of rites, because in the absence of purohits (priests), everyone should be able to perform Vedic rites himself.
The sound of the Vedas must pervade the world for all time to come. Everyone must sincerely work towards achieving this end. It is your duty to ensure the good of not only the Brahmin community, not only all the castes of India, but of all the countless creatures of the earth. It is a duty imposed on you by Iswara – it is a divine duty.
It is important to perform this duty we owe to the people of the present. But it is equally important that we perform it so as to be saved from committing a crime against future generations. “As it is nobody cares for the Vedas”, you are likely to tell me. “Who is going to care for them in the coming years? What purpose is served by all these efforts we take now to keep up their study?”. I do not share this view. When the wheel keeps turning, that part of it which is now down has necessarily to come up. Modern civilisation with its frenzied pace is bound to have its fall after attaining its peak. We have been carried away by the supposed comforts made possible by advanced technology. But one day we will realise that they do not give us any feeling of fullness and that we have created only discomforts for ourselves through them.
The example of America is enough to drive home this point. People there are believed to have attained the acme of luxury and yet feel empty within. They are anxious to dispel the disquiet created by modern comforts. Americans who have some degree of awareness have been drawn towards Vedanta, yoga, devotional music and so on. Others want to forget sensual enjoyment somehow. They swallow all kinds of tranquillisers and are immersed in a deep stupor.
This fate may overtake our country also. We are always tempted by the feeling that there is some worldly pleasure yet to be savoured and we know no rest until we have done so. After draining the pleasures to the dregs we will discover the impermanence of it all. This is the moment when we will turn to matters of the Self, to the quest of enduring bliss. When we realise the peace and harmony that society derived from Vedic practices, we will be keen to take to the path shown by them. If we of this generation create a break in the chain of Vedic study kept for ages from generation to generation, we shall be committing the sin of denying our descendants the opportunity of learning the Vedas.
“There are so many books dealing with the Vedic mantras and sacrifices, volume after volume produced by Indian and foreign scholars”, the suggestion is likely to be made, “Surely future generations can read them and learn the Vedas thus”
Before I speak about this I have to answer another important question that goes to the very heart of Vedic tradition. It is this: “What do you mean by saying that the sound of the Vedas protects the world? The mantras are certain sounds expressed in the form of words. These words have their own profound meaning. Could we not learn the mantras from books? Why should there be a class of people specially devoted to the chanting of the Vedas? If the meaning of these scriptures is to be preserved there is no cause for worry since there are books to serve such a purpose. There is no need for an exclusive caste functioning on a hereditary basis and charged with the duty of preserving these texts. But the question of the meaning of the Vedas apart, why should there be a class of people whose duty is to chant the Vedic hymns and preserve the sound in the form it has come to us from time immemorial?”. This question must be answered.
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Editorial
This issue of ‘Vedavit’ carries an extract from the Kanchi Maha Swamigal’s book, Hindu Dharma, in which the sage pleads for the Vedas to be taught to schoolboys after school hours. This is certainly a positive way for the inculcation of awareness about Vedas and Vedic traditions in the soceity on a strong footing.
There is certainly a greater degree of awareness about Vedic learning today as compared to a few years ago. There is an increase in the number of pathasalas, though quite a few have been forced to close down for want of students or for want of finance or both. There is also a greater degree of participation by ‘non-vaidikas’, particularly retired persons as well as some middle aged individuals, in the Vedic prayers in temples, such as rudra japam. But what is happening is too little when considered in the total lack of awareness among the vast majority of our people. How many, for instance, know what Vedas are? If one goes to a school and asks the question what is the sacred book of Hinduism, how many children will be able to give the correct answer
Such a lack of awareness in the society about Vedas is certainly a deterrent for young boys to show an inclination to learn Vedic chanting. Veda pathasalas certainly face a struggle when the they look forward to fresh admission of students from families with a proper background.
Veda pathasalas cannot function in isolation in a society which is not conducive to Vedic study. Vedic study becomes relevant only when Vedic practices are followed in society. If one goes to a wedding or upanayanam, one will certainly notice how scant attention is paid to the Vedic rites by those attending the functions which turn out to be social occasions instead of sacred occasion of the performance of Vedic samskaras. If there were to be an appreciation of the sacredness of the Veda mantras, which are said to be divine vibrations perceived by the rishis and handed over to the people for their benefit, would not these chantings be listened to with attention, even if their meaning is not understood? Would not an attempt be made to understand the meaning, if that is what is preventing due attention to the chanting?
Vedic learning without the corresponding application of the mantras in Vedic rites has no relevance. Sri Seshadrinatha Sastigal, the well known exponent of Vedas and Dhrama Sastra, when he addressed the audience at the pathasala some months ago, pointed out to the preference that needs to be given to the learning of ‘prayogam’ or application of the mantras over higher Vedic learning such as ghanapatha. He hinted at the improper manner in which many vedic professionals conduct the rites, because they have not learnt them properly. As long as the householders engaging them for these rites do not know enough about how these rites are to be performed, the professionals may not choose to correct themselves.
So, the need is to go back to the Vedic rites and pay attention to the mantras that are chanted. This process must start with every individual. Much has been said about the importance of the performance of sandhyavandam and Gayatri Japam which is a basic Vedic ritual. Even the internet is replete with articles on this. But it is doubtful whether they have the potency to stir the readers to start following the practice. Obviously, the right place to start for creating an awareness of Vedic study and Vedic culture is the young boys who are in the school going age. Recently a bold and commendable attempt was made by Sri Sarma Sastrigal, a Vedic scholar who has taken active interest in creating an awareness about Vedic traditions, to conduct a half day workshop on Samitadanam, another simple vedic ritual, like sandhyavandanam, for brahmacharis who have gone through their upanayanam. The response to this venture was overwhelming not just because of the number of participants but because of the impact it had that quite a few of them decided to include Samitadanam as part of their daily activities. There is another organisation, Veda Bharati, which conducts workshops on Sandhyavandanam for such youngsters, as many of them have never learn the mantras after their upanayanam function. The least that society can do is to actively support and encourage such measures which need to be projected more prominently before the public eye.
We would appreciate receiving your comments and suggestions. Please e-mail to: ramk...@gmail.com
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PATHASALA NEWS
The Pathasala, under the continuing guidance of or adhyapakar Sri Ravishankara Bhat, has 10 Vidyarthees (students) now, with 2 new additions in the past 3 months.
Maharudram in the Pathasala
In the Patasala, Maharudram was performed - wherein Rudram is chanted by 11 times, with each Rudram chant followed by a chant of a Chamaka anuvagam. When this is done by 11 vidwans, repeated 11 times over it is Maha Rudram (Athi rudram is Maha Rudram done 11 times. This is typically done with 121 vidwans). This was done in the 5 day period and culminated in a Sri Rudra Homam on 25th June. The Sri Rudram chant was accompanied by abhishekam with 11 items to the siva linga.
Such Sri Rudra chants are typically done praying for universal well being, sustaining dharma and bountiful rainfall. The Pathashala region has been facing severe drought and wells had nearly gone dry. In the days following Maha Rudram, our prayers have been answered and good rains have helped tide over the immediate crisis.
This was performed for universal well-being to coincide with 8th anniversary of Pathsala being established and we hope to have it annually.
Oil distribution for Old Rural temples
Old and revered temples located in rural areas, are in many cases, in need of attention for conducting proper prayers and maintenance related activities. In this regard, inspired by Sri. S. Lakshminarayanan (Sri Sivaya Namaha) ( templelighting.hpage.in), we have started with distribution of Illpennai ( Mahua Oil) for the past 3 months. About 50 liters is being distributed to 19 temples in the vicinity, every month. This Illupennai was typically used in temples, till about 50-60 years back and has an aromatic spiritual aura surrounding it. This has a higher lighting power (luminance) and lasts longer. We would request for support in this and that will help to cover more temples where there is a pressing need.
We hope that this grows as a wider movement replicated across the state and country. Though we have been blessed with so many ancient temples - architecturally striking, we have not been paying due attention and at the least we can pitch in, in ways like this. This is hailed in Sastras and even a donation of few hundreds can make a crucial difference.
Quick round-up of other activities in the Pathasala in recent months:
We are also continuing with our practice of having Veda Parayanam in old temples in the vicinity. Guru and students took part in various Rudraekadasi and Veda Parayanam ceremonies at various temples near by.
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Maha Rudram pictures above.
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Vyasa Puja and Chaturmasyam of Sanyasins
Guru Poornima - Poornima in the month of Ashada ( equivalent of tamil month Aadi in soli-lunar - Chandramana calendar followed in Telugu/Kannada/Marathi traditions), is observed as a day of paying obeisance to our guru. For those following Vedic traditions, the lineage starts with Sriman Narayana captured in the famous Guru Parampara Slokam. The following with Brahma, Sage Vashishta, Maha rishi Shakthi, Sage Parasarar, Sage Vyasa, Sage Sukhar, then onto Sri Goudapadacharyar, Sri Govinda Bhagavatpadal and Sri Sankaracharya followed by His celebrated sishyas of Padmapada, Thotakar, Hastamalakar and Sureshwarar. Here, if we observe, the acharyas till sri Goudapadacharya are more puranic in nature and then the transition happens to more recent persona.
On this day, all sanyasis following vedic order, do Vyasa Puja heralding the chaturmasyam period. During Chaturmasyam, Sanyasis, who are typically wandering from one place to another, stay put in one place. Rains commence around this time of the year and travelling will harm the different living beings. This is the time for sishyas to pay obeisance to the Guru via Bikshavandanam and seek His blessings. Chaturmasyam as the name suggests is observed for 4 months or 4 pakshas. Kanchi Periava during his reign of 87 years, observed this in various parts of the country.
This year Chaturmasyam is between 12th July and 9th September.
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This impressive picture of Sri Nataraja of Chidambaram was presented to Pathasala. This now placed at one of the entrance to the Pathsala hall.
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Samitadhanam at West Mambalam
Under the guidance of Sri Sarma Sastrigal, few hundred brahmachari boys performed Samitadhanam at West Mambalam, Chennai on Sri Sankara Jayanti day (May 4, 2014). Intention was to teach and popularise this daily vedic ritual (along with Sandhya Vandanam) to be performed daily by Bramhachari boys.
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Dakshinayana Punya Kalam
Dakshinayanam (दक्षिणायण), is the six-month period between Summer solstice and Winter solstice, when the sun travels towards the south on the celestial sphere. This is typically the start of Tamil month Aadi (16th July) and goes on till birth of Thai, when Uttarayanam commences. This commencement time is referred to as Punyakalam and suited for worship of ancestors and related vedic rites. The two months - where Uttarayanam or Dakshinayanam commence - Thai and Aadi are very special for worship. While Aadi's significance for Devi worship is well known, the special days like Amavasya, Kirthigai, Fridays are considered very special.
The image (from Kamakoti.org) shows prayer during Adi Perukku festival.
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