Deivathin Kural Series - 43

Sambhomahadeva.

Om Namah Sivaya.
Deivathin Kural # 43 of 11 Aug 2006.

1.These e-mails are translations of talks given by the erstwhile Pontiff of Kanchi Kamakoti Peetam, over more than sixty years, published by Vanady Padippagam, T.Nagar, Chennai, India, in ten volumes, in the Tamil language. The english version is likely to be available very soon. These e-mails are simply an effort on the part of the sender, to share some of his bliss, as it is said, 'Yam perra peru peruga ivvaiyagam'. When he adds any personal observations he uses the phrase, 'KTSV adds'.
(To day's mail is a continuation of yesterday's, ie., # 42 of 09/10 Aug 2006).
35. Once Vedas are gone, there is no need for Brahmins any more. As we here now-a-days, 'Brahmins get out!', do we hear ever, 'Barber, get out! Boot-maker get out!'? Instead, if they collectively make a walk out, the society will run after them, begging them to return. Because, the society thinks that they are useful. As long as the Brahmin was simply doing his duties, without much of pomp and show, others noted that, there was benefit for the society, by his actions. They had love, respect, and cared for him. The society was also comparatively better off. People were aware that his actions were not oriented towards personal selfishness, but for the good of the society at large. Other than the general benefits accruing from his actions, he was a personal example, to individuals. He was a role~model for others to emulate. They noticed that, here was a set of people, who were uniformly, peaceful, with strict control over desires; quiet and un-agitated; ever kindly to all living beings, including animals; ever chanting or murmering some sloka or doing japa; never being narrow minded; doing their duties uncomplainingly, with no apparent noticeable immediate returns. Just to look at them was a lesson in behaviour and attitude. Just by looking and interacting with him, people automatically inculcated some of the qualities of personal and mental cleanliness and devotion towards God. To the extent possible, in their life too, they tried to bring in some discipline, took up fasting on certain days, tried to adopt some of the rituals. To say that the Brahmin was dominating and controlling other castes, is a total lie.
36. Just because others were not to do Veda Adyayanam, does not mean that, the brahmin was over dominating others. I mentioned that to take care of Vedas, is a life time job. I also said that any job should go down to the next generation by heredity,as otherwise, it will lead to competition, followed by hatered. Once we accept Veda Rakshanam as a profession, if we let others do the same job, it can only create confusion in the social order. I also said that each job is important and that, there is no superiority or inferiority per se in the professions. Having made all these points, I want to clarify that, the restriction for others is that, they are not required to do Veda Adyayanam. But there is no bar, in others learning the important principles of Veda. Actually they should and they did in the past. Appar and Nammazhvar's songs are clear indication of the fact that, non-brahmins were very much aware of the deep truths of the Vedas.
37. If it is true that, Brahmins were monopolising the Vedas and kept the other castes suppressed, not only an Appar or Nammazhvar, but three fourth of Nayanmars and Azhvars, (Great Saivite and Vaishnavite Devotees of Siva and Vishnu, respectively, who existed in Tamil Nadu, between the 7th and 13th centiries AD,) could not have happened to exist at all. They could not have been such supreme devotees of God, without knowing the subtle teachings of Vedas, that they are revered even now, so many centuries later! There have been other Siddhas or Swamiyars, not all of them Brahmins. Even recently there has been, Ramalinga Swamigal 'Vallalar', Poondi Swamigal and Narayana Guru of Ezhavas, and many more. Not only there have been great saintly devotees, but like Sivaji, there have been great kings and leaders from the fourth caste, who have done yeomen service for religious revival, when Samanam and Buddhism, had overshadowed the Hindu Religion. The so called suppression and exploitation of other castes, by Brahmins, are fabrications of recent times only.
38. I am not saying that there were no aberrations. It is only natural that there could be some individual bad exceptions. But we all know that exceptions only prove the rule. Generally invariably, since Brahmins did everything for the society's wellbeing and were, 'friend, guide and philosopher' rolled in to one, for the common man; for centuries he was revered and respected. Now he seems to have outlived his usefulness to the society, and he is being told to get out, with a, 'Parppane veliyeru!'
39. Without a purpose, merely as a competitor, when he is also running after money, there is no need for the caste of Brahmins to exist anymore whatsoever! I feel like destroying the Brahmin caste myself, before others do, if he is to remain without a purpose! There is no right of existance for anything without utility. Without utility, the Brahmin caste has no logic to exist. Not required. In many towns, we have, 'toll-gate' areas. It used to be the area where gates existed and tolls were collected. Now, neither is there a gate, nor any tax is being collected. Only the name 'toll-gate' remains. Exactly similarly, Brahmin without Veda~Adyayanam and Adyapanam, is only a name-sake brahmin. What can be the grounds for his retaining the name?
40. The present day Brahmin, if he expects some special previlages and regards, he should be censured. But the censure and criticism should be just. You could censure the Brahmin for reneging his Dharma. But to be critical of the Dharma itself is not justified.
People of the society should do their best to relaunch the derailed Brahminism on its rails. For this everybody should co-operate in mind and kind. For the world's well being Vedas should be protected. The society should develop the mind set, that there should be some people, solely hereditorily meant for Veda Samrakshanam. As brahmin has reneged his sole job, if others also lose faith in the Vedas, then there is no logic to be critical of Brahmin any more. If you say that there is no need for Vedas anymore, that will be a justification of the Brahmin's deviation. He also has to find a livelyhood. He has to compete, like any one else! So the demand that, there should neither be the Veda Dharmam, nor should the brahmin come to other professions; is not justifiable. That is not rationalism. If you hold the view that Vedas are all cock and bull story; and that, Brahmin should not follow his profession of Veda Samrakshanam; then in the same breath you cannot hate the Brahmin for entering other professions. Even people who do not believe in religions; cannot say, 'let him starve to death!'. Humaneness does not let even an animal die of hunger.
41. The best help the society can render is, to make the Brahmin do his original job, as before. I have heard some time back; some Brahmins, used to go to the slums saying, 'let us become one'. The slum dwellors would say, 'No. No. Swamy. Please you do your job only and we will stick to ours. That is the best for you as well as ourselves. Please don't come here.' Saying so,they would brake their only possessions of mud pots in the way. Despite avoiding physical proximity, they had love in their hearts and most importantly had the gut-feeling, that each should do their own allotted jobs, for the well being of the society. Such was the high level of practical common sense, even in poor people. Even now, the common man is still heir to a deep sense of religiousness and belief in the Veda Dharmam. I am of the opinion that, this common sense will never go. The anti-brahminism tirade is more political than real. People still believe and have reverence to Vedas, Yagas and religious rituals. A small change in the Brahmin's behaviour and attitude, could make a remarkable change in the overall response of the society towards him and his caste. Without looking forward to being supported, with the firm conviction that he is on the right lines, the Brahmin should be even prepared to die, in carrying out his Veda levyed duties. Whatever others may say or do, praise or criticism, for their sake, he must save and guard the Vedas.
42. All these days, whatever I have been telling the brahmins, is for the sake of the society only. There is much that I have to tell the other strata of society. They are also keen to hear them. If I make it clear, lovingly they will play their part. But, before advicing them, I want to ascertain my authority, myself. (Remember Periaval, is also Jagat Guru Sankaracharya!) There is a general opinion that the Brahmin Caste is specially bounden to me, whether rightly or wrongly. May be because, within the Sankara Matam, so many Vaidika ceremonies take place, I may be interacting with this community more. So before I address the other communities, it occurs to me that they are likely to wonder, 'Why is he lecturing us, when, 'his own!', Brahmin community is not abiding with his directions?' In reality, if you look deeply, I have greater complaints against the Brahmin's behaviour of letting his highly ennobling duties as required by Vedas, go by default. That is why, I am telling the Brahmins tirelessly, endlessly, that they should restart Veda Samrakshanam, with full determination. If there is at the least, a minimum response from brahmins, then only, I will be able tell the other castes, their duties. Brahmins should help me in doing this, (addressing of other castes,) by adhering to their duties of Veda~Karma~Anushtanam.
43. All people and all living beings, may be happy and in good cheer. For mutual benefit, everybody should adhere to their respective Dharmas, without any complex of inferiority or superiority. For the material, financial and mental well being of all parts of the society, some part of the society should be involved in protecting and nurturing the Veda Sabdam. I told you how there is common benefit in the professions remaining a hereditory responsibility. I started this lecture, with the question as to why Veda Rakshanam, should be a seperate profession of one set of people. Now while concluding, let me say, however mixing of jobs and profession may take place; Veda Rakshanam, should and must remain a seperate hereditory responsibility of a set of people.
Sambhomahadeva.