 |
|
|
|||||||||||||
|
|||||||||||||||
 |
|||||||||||||||
|
|
 |
|
|
||||
|
Table of Contents
Devotion can be classified into three forms namely : (1) Devotion to Guru (2) Devotion to Linga (3) Divotion to Sangamam or group Devotion for example in a temple. This classification has been handed down from the creator through elders ' word of month and legendaryliteratur. Consecration to Guru . earnestly praying to Guru considering himas the almight defines Guru Devotion ( Guru Bhakthi ) Linga Bhakthi Pertains to Devoutness to the Lingam or Moorthi given by Guru or Aacharya. Goddess Kamakshi prayed to Siva with such zeal, deep affetion and loyalty that shebecame his left half (Ardhanary) Sangama Bhakthi encompasses group prayer like in a Temple . Godlymen can by Worshipped as God too and this is illustrated in the Periya Puranam. Godly men or considered at a highar plane than almighty hemself. this is illustrated in the folowing example . we humans, on a hot ,swettering summar day can bear the heat without an Umbrella but cannot bear to walk without footwear. This illustrates the fact that we can bear the earth's absorbed heat . in a similar vein, Acharyas who have imbibet the almight power are much more powerful than the almighty himself. Sangama Bhakthi elevates the whol society whereas Guru Bhakthi and Linga Bhakthi willonly elevate the individual. Temple worship includes all three forms of Bhakthi nemely Guru bhakthi , Linga Bhakthi, and group worship all come into fpcus at, the temple, at the same time . Let's all join hands in unity, and gather momentum to encourage Temple worshiop . Back to Top
Temples: Past, Present and FutureWere the temple in the past merely meant for worship? If temples were meant only for worship, why not we do so at home? Why do we need a temple at all? Temples were not meant for worship alone but for the welfare of the society as a whole. A temple can nurture the quality of love and gratitude. A study of the ancient Hindu scriptures, The Vedas shows that these revered scriptures never used the word temple nor did they suggest building of temples. The Vedas, however, did not lose sight of social justice. In the epic Ramayan, there is mention of king Dasaratha going to a temple for worship. If needed, the king worshipped the Sun inside the palace. Also, Kings and citizens in those days prayed within their hearts. Saint Viswamitra asked for Rama’s help only to save the "Yaga" and not for saving the temple. In Vedic Age, Yagas and Yagnas formed the foundation of worship. Rig Veda talks of angels, demons and the triumvirates. It talks of only one God with many names. But, there was scope no for building temple. It talks of Indra, as Rain God. Yajur Veda mostly speaks of worship at the Yagnas. It talks of the rituals and practices yet no mention of temple occurred here too. Next, the Sama Veda deals with recitation of prayer in a musical song. There again was no mention of any temple. Atharva Veda is said to have been lost. It had some mantric applications which could destroy others. But this text also made no mention of temples. Probably, this text was a tool or an instrument likely to be misused by some to the detriment of society. Hence, it was destroyed. Veda Vyasa wrote 18 historical at the end of the Vedas. Koorma Puranam, for example, deals with building and worshipping Shiva by Vishnu. Each of these puranas never differentiated between Saivism and Vaishnavism. In one purana, Siva is describing the worship of Vishnu. Only in the purana periods, the concept of temples get recognition lest the people should not forget the gods named in the puranas and hence, there were no need for temple before. During First and Middle Sangha period, (Before the Christ) and the third Sangha period (dated after the Birth of Christ), evidence suggests the existence of temple. About 2,000 years ago, a poet Mamoolanar has written about a group of unruly youth who hunted down a wild ox and ate it. They symbolized lack of civilization. The youth were making boisterous noises. Blood was dripping through their mouth. They had no education or discipline or intellect. They could be corrected only by Saivite worship. The poet says that temples were built then as an indispensable tool to bring education and discipline to the unruly populace. First, Man worshipped with mud. The symbol made of mud was worshipped and dissolved. Then, a small mud symbol was made and the idol was kept for few days for worship. As the society became civilized, the practice of building a place of worship with wood and trees gained root. Later, when kings and rulers came into being, stone temples were came into existence. Tamil Saint Thirunavukkarasar has sung in praise of 78 temple towns. But in one of the songs, he cautioned that one should think god was not only in there 78 places and in their home town or village. Be it a small stone temple, mud temple wood temple, or temple made of plants and leaves or big temple with great worship, God is not only in temple towns, he is everywhere, even in pot of consecrated water. In Chola period, every temple was built under the Agama tradition. They decided on the goals and planned out the temple in such a way to meet the goals. Madurai Meenakshi temple, for example, has an annual festival of 48 days. In one moth, eight flags are hoisted. In nearby Thiruparangunram, this is not the practice. Only the temple which has 11 towers, four entry points and four Royal Towers can hoist eight flags. If one royal Tower and four entry points are there, five flags could be hoisted there, according to the ancient tradition. Each temple is built, based on the mode of worship. Temples were being built and maintained by Kings themselves in those days. There were no trustees. The general public was involved in the temple maintenance. If the rich donated to the temples, the poor people got help from the temples. In temple offerings, one part went to the priest, one went to the poor, two part were set aside for visitors, and one part went to the temple. During the first to fifth century, temple worship deteriorated as temples were attacked by anti-social elements. In 549 AD, under the Pallava kingdom, temples again got a fresh lease of life. This lasted till 1271 AD. From 1311 AD, two Pandya kings fought each other and one of them sought the help of Muslim leader Malik Kapur. Malik Kapur, after seeing Sri Rangam, Chidambaram and Madurai was tempted to plunder the temple wealth. He defeated both the warring brothers and drove then away. Malik Kapur took away all the jewelry from the temples. For many years these temples remained without worship. Sri Rangam temple became an army barrack. If an idol is lost today, we may commission another one and raise funds for making it. But, in those days, the devotees were keen on getting their own original idol. The idol was not mere idol for them as it was their God. The devotees went to Delhi and retrieved the stolen idols. A woman from Malik Kapur’s harem got attracted to the idol. She was not willing to part wit it. She traveled to Sri Rangam with the idol. Hence, there is a temple dedicated to the Muslim woman inside a Hindu Temple. It is known as Thulukka Nachhiar temple, in recognition of her devotion. Temples continued to face hardships through the Moghul rule. Then the British rule did not help temples either. Then King Krishna Devaraya helped in recapturing the temples in Tamil Nadu and restored them to the people. Hence, each temple has its first tower dedicated to the Devaraya Dynasty. In Nyanmar and Azhwar period, the philosophy of worship was popularized and temples flourished. Worship was being done in Tamil at that time. With the advent of Krishna Devaraya, who did not understand Tamil, Sanskrit worship was introduced. Tamil priests resisted. Then both Tamil and Sanskrit worship became a practice. Subsequently, in the period of Nayakars, the ruling family donated lot of wealth to the maintenance of temples. Then in major temples, priests got divided over sharing the spoils of wealth. To bring unity among priests, the office of "Dharmakartha" or a trustee was introduced. Then to prevent misuse of the position, a board of trustees was created. In each temple, a scheme was in vogue to help visitors from other places. The visitors were given food at the temple. There were no restaurants in those days. Various massive halls were built to promote fine arts like literature and dance. Visiting temple was one of the five basic duties of an individual. Choosing a bride in those days was done on the temples. After initial meeting in temples, further contacts were made in homes. Two brothers fighting in court of law visited the temple and made compromise after worship. During floods or earthquake, temples provided shelter for the homeless. Helping the aged and the poor, feeding the visitors were among the important social purpose of a temple. In temples, social service was the main purpose rather than ostentatious celebrations of festivals. The general public gave their funds for the benefit of the society, by donating to the temples. Today, there are many temples without money for even lighting a lamp. People in that place would rather go to a Tirupati or Tiruttani or some other temple to pray in the hope of getting a certain reward or benefit. The possible benefits of prayers to a deity corrupted the mind of the people. After saying a prayer, the likely benefitsfrom that prayer were described. This later day introduction of benefits of prayer was aimed at attracting crowd and keep the following for a religion. Going to Rameswaram or Kashi is in the same category. But in the olden days, people neither forgot the Tirupati temple nor did they ignore their hometown god. In the past, volunteers managed the temple finances. Now, all temples have too many employees. Administrative staffs are more than priests and traditional staff. Over 60 percent of public donation now goes to meet the staff salary. About 20 percent goes for infrastructure facilities. Only 10 percent goes to the temple in real sense. Against this, earlier, 90 percent went to the temple. Children should be made to work as volunteers in temples now so that in future days, temples can have their service instead of fully paid maintenance staff. In most of the temples, halls meant for fine arts have become warehouses. Promotion of arts and literature has one of temple premises. If Agama shastra was given importance, income to the temple would go down. The tradition set certain times for public prayer. Now, to get money worship is allowed at all the times and the Agama tradition got a back seat. Priests also took liberty with traditions and gave up their customs. Sincerity of priests dwindled. They did not feel the importance of learning the agama traditions. Priests today are unable to answer some basic questions about the worship. In those days, kings built the temples. Today, people build the temples. People were not allowed to build temple in those days because the differences of opinion among the people should not hinder a project. Unity among people was sought to be protected. Today, there is demand for various types of temples and agama tradition is compromised now and devotees’ desire takes precedence. Enlightened saints never differentiated between Saivite and Vaishnavite gods. Even today, in certain temples in southern India, a Saivite can’t perform the rituals in a vaishnavite temple and so on. But, in the U.S., in a temple like the one in Houston, such disparities do not exist. We have both Saivite and Vaishnavite temples and Saivite priest can perform the worship rituals for the Vaishnavite. The unified sense of religion now flourishes in the U.S. Until yesterday, nothing but ghee entered the sanctum sanatorium for lighting the temple. Today, we have electric lights. Temple kitchen alone provided food in the olden says. Now, the people prepared food and brought to the temple. These are changes in tradition with changing times. In future, American temples may provide guidance to temples in India. Whatever be the changes, God is not going to punish us. He is the father for the thief as well as the victim. God has not been painted as a punisher in the Vedas. God is a symbol of patience. Today we have many inter religious weddings. Christians and Hindus for example get married but they do not change their religion in their hearts. We celebrate Christmas with Christmas tree. We celebrate birthdays by cutting cakes. Future generations may not see the difference between both the traditions. There may be a merger of both the cultures. Future generations of inter-religious couple, may impose both their traditions on their offspring. Just, as many gods are installed in our temples today, to meet the needs of the devotees, in future as we do celebrate Christmas and Deepavali, for satisfying the children, we may have joint worship of the church and the temple. Instead of going separately to a church, a church may even be built within the temple. Yet the importance of temple will not diminish. The traditions and rituals may change but temples will survive, may alongside a church. Rituals in temples may slowly be given up and the worship may dwindle. Networking and modern communications methods may be used in worship. Our children should be sent for volunteer work in temples, not necessarily to pray or worship. College students coming from India should be helped through temples. This will help them maintain their touch with the tradition. --- September 1994, Published in Voice of Asia News Paper Back to Top
Some Thoughts on Hindu DharmaThere are people who aver that Indian society, often called Bharata varsha, adheres to sanatana dharma, that indeed the world had once adhered to such sanatana dharma. This essay is an attempt to collect my thoughts on this matter – not to find fault with current practices, nor claim that my view alone is right, but to share with you those thoughts. Sanatana dharma, sanatana religion, Manu dharma shastra, Bharata varsha, Hindu culture: which of these nomenclaturescorrectly describes the state of our present religion? Difficult to answer. For, with the passage of time, religious practices have altered so much that it is difficult to say what is correct and what is not. To begin with, sanatana dharma does not seem to be the creation of sage Sanatana who belonged in the Kailasa heredity of Sanaka, Sanathana, Sanatana, and Sanatsujata. In his Siddhantha Saravali, Trilochana Sivachariya says that sanatana dharma was actually part of Saiva siddhanta which deals with sareeyai, kriyai, yoga and jnana. Also, the sanatana of kailasa heredity does not appear to have written any treatise dealing exclusively with social organization. Even if there were such a book, Indian culture and Hinduism are not book-based, but rest on the experience of mankind. The dictionary definition for sanatana is indeed ancient. With other religions, the mane of their founder and the time of their founding are available. But not with Hinduism. Especially the time when it was founded. Heaven alone knows. This being so, and with sanatana defined as ancient, one can say that Hinduism could have acquired the appellation sanatana dharma with the passage of time. One bit is evidence for the ancient nature of Bharat is to be found in the sankalpa in all religious ceremonies, where the expression "kali yuge prathame padhe" occurs. That expression signifies that we have crossed the krita yuga, treta yuga and dwapara yuga and are now in the first quarter of kali yuga. Puranic proofs, such as that the Ramayana belonged to the krita yuga and the Maha Bharat to the dwapara yuga, reinforce this truth. Yet almanacs, while referring to the saka calendar names after Salivahana and Vikrama, number the present year as 1917. Hardly anyone seems to give a thought to this. Consider Manu dharma shastra a little deeply and you find that sruti which the vedas are does not change, while smriti keeps changing in accordance with the times. By smirti, we refer mainly to Manu smriti. Rig vedas says there are four Manus. Manu dharma shastra says there are seven Manus and that we are in the seventh Manu. That shastra says also that its author was the pitamaha, or grandfather, of mankind. Looking back thus at India’s history, you are apt to conclude that Manu was no individual, but a reference to the position of a codifier of dharma, or perhaps a honorific, or just a moral code for humanity. That work begins with the origin of the universe and ends with a codification of duties of the four varnas and the penalities for swerving from those duties. Those penalties are not all alike, but differ with each varna. Let us consider to what extent Manu dharma shastra is put into effect and how far it has become altered in consequence of statutory changes and human experience. Prior to 1938, when depressed classes now called Harijans entered a temple it was closed immediately for the purificatory rite called samprokshanam and only after that rite was puja performed. In 1938 the Hindu Endowments Board created the statue whereby caste-based discrimination within temple precincts became a penal offense punishable with imprisonment; and since then the practice of samprokshanam following the entry of some categories of people was given up in the temples. Then there was the practice of child marriage in which the Brahmin girls were married off even at the tender age of eight, on the ground that kanyadhana had to take place before a girl attained puberty. Then came the law inspired by a reformer called Sharda that made marrying off girls before they reached 14 an offense punishable with jailing. And the tradition has developed where girls get married when they desire. These changes followed alterations in statues. Similar other changes have come about even without statutory alteration, they were in truth effected by people themselves. Inhabitants of agraharas, usually Brahmins, once stood the risk of excommunication if they crossed the seas and went abroad. Today, everyone seems to vie to have such seafarers for their sons-in-law. Orthodox Swamis, both Shaivite and Vaishnavite, who refuse to drink tap water supplied by the civic administration or tread the carpeted floor in the homes of their followers, tour foreign countries without inhibition, walk upon the carpets laid everywhere, including temples, because of the requirements of climate, and use the same water as is used by others. Circumstances create a situation where even elders are compelled to give up their long-held practices. The Agnihotraoupasanas stipulated by dharma shastra and sanatana have thus been largely forgotten. Had there been respect for sanatana dharma and Manu dharma shastra, this would not have happened. And, given these changes, it does seem as if Manu dharma and sanatana dharma remain but precepts, hardly practiced. Temples are constructed at many places in foreign countries, but not one of these can be said to have been built entirely in consonance with agama shastra. Consider one instance. The shastra does not allow puja being performed in a temple with doors closed. No temple in India will do so. But in Hindu temples in foreign countries the doors stay closed because of weather considerations while pujas are carried on inside without restraint. Agama practices have been changed for health reasons. Manu dharma shastra does not allow Brahmins taking on jobs or engaging in commerce. But today there serve in many professions. This is not wrong. Out of the practical consideration that adherence to dharma shastra will not enable a house holder earn a living, they have got out of shastra’s fold and changed themselves. This is true not of humankind alone, but even the Almighty. In krita yuga, Maha vishnu incarnated himself as Rama; and in consonance with the dharma of that time, he told Ravana, as the latter stood in the battlefield shorn of arms, to go home and return next day duly armed. That selfsame Vishnu incarnated himself as krishna in dwapara yuga; and in the Maha Bharata war directed Arjuna to shoot an arrow at a disarmed karna and kill him. Battle strategy compelled him to alter dharma, even though he was the Almighty. And thus we see a transformation in dharma between the krita and dwapara yugas. Nayanmars and azhwars attached little importance to varnasrama. The tales of Nandanar, Thiruppanazhwar and Thirumangaiazhwar bear testimony to this. It is well known how Srimad Ramanuja accepted a Non-Brahmins as guru disregarding varanasrama and went on to give mantra upadesa to all irrespective of caste and creed. Manu dhrma lays down that it is no sin to rob a man with excessive wealth and with no inclination towards charity and give that wealth way to the poor; and that such robbery would invite no penalty. Will present day society accept this? God in the Indian view is a universal soul although worshipped in a variety of forms as Shiva, Shakti, and Vishnu. God is bliss. He permeated everything in the universe. While stressing love, truth, and charity, as all religions do, Hindu culture goes on also to stress faith – a deep faith that without the Almighty nothing is possible. Adi Sankara held the advaita precept. "Aham Brahmasmi Tattvamasi." Yet, in keeping with the idol worship flowing fron the saguna Brahma principle accepted in India, he wrote stotras like Soundarya Lahari, Shivananda Lahari, and Meenakshi Pancharatnam in praise of variety of deities. Out of a reluctance to convert believers in dvaita, he wrote those stotras in line with their own belief. This is measure of the robustness of India’s faith. Ancient India and the new India democracy are two different entities, one cannot seek to change present day India and its prevalent environment. We have seen how even the Almighty in his different incarnations altered himself in accordance with the times. As people evolved into a democracy with equal rights for all, Manu dharma shastra had of necessity to be changed. It is assuredly difficult to adhere to Manu dharma and sanatana dharma. We can only watch as it changes with changing circumstances, or out of experience, or for practical considerations. If someone still does adhere to it, I shall worship him as God himself. ---- January 1997, Published in India herald Back to Top
Krishna, Avatar of Lord VishnuLord Vishnu incarnates Himself as an Avatar to ward of the extraordinary perils to which mankind is prone and to preserve the socio-ethical order. Only two of the Avatars lived amongst, spoke with, comforted, exhorted, and shared the pains and pleasure of ordinary humans:
Rama was the epitome of the ideal man, showed all of mankind, by precept example. One's duty towards one's mother, father, and guru. But it was not until the very end that He reveals Himself to be an Avatar of Maha Vishnu. In the Krishna Avatar, mankind is left I no doubt of the Lord's advent on earth. Around midnight when the sky was clear and the star Rohini was ascendant, Devaki and Vasudeva beheld their newborn son. The child has lotus eyes, four arms holding a conch(Sanka), a discus(Chakra), a mace(Gada) and a lotus(Padma). The Srivatsa mark and the Kaustuvha jewel adorned His chest. Krishna directs Vasudeva to take him to Nanda and Yasoda's house at Gokula as His maya caused the massive prison doors to swing open noiselessly and the guards to sleep deeply. Sage Garkya named the Child Krishna (Krish = grain, Naha = ours). The Universe is sustained life. We are told, in the Kuchlear Bhagyam, that Kuchalear repeatedly chanted Krishna's name as he picked grain in the fields. In the Bhagavad Gita , Krishna address all of humanity through Arjuna. Therein He expounds the great Truths, points our spiritual basis of all human problems, the exalted code of human conduct and behavior, the doctrine of Ahimsa, of love and compassion, of toleration, of devotion, self-discipline and selflessness, gives insight into the why and wherefore of life, offer words of comfort and solace to all men in all circumstances, for all times, and reminds us of our duties. "For the purpose of firmly establishing righteousness, for the protection of god and for the destruction of sin-causing deeds, I make my appearance from age to age."(Bhagavad Gita, Ch. 4:8) Janmashtami will always be celebrated everywhere and for as long as the sun and moon shine. Back to Top
|
|
|
|
[Home] [Festivals] [Related Articles] [Photo Gallery] [FAQ] [About Agamam] [Reflections on Veda] [Rituals of Hindu Marriage] [Religious Calendar] [Related LInks] [Upanishadh] [Contact Me] |