Chapter Six
Bhakti and Hindu Scripture 2020
When I began to read the Muktiveda as a bhakta of Bhagavan Muktinath to learn more about my bhakti, I could not avoid comparing it with the Hindu scriptures, which I had read in a limited way. However, these comparisons were on a mere textual level and not on a theological level, as I had never learned to interpret Hindu scriptures before. Like most of the common Hindus, I too read scriptures just for the sake of them and also as a part of my religious ritual. However, in spite of reading popular/common scriptures (like Kandasasti kavasam, Abirami andadi, Sowdarya lahari etc.), I also read some mainline scriptures in order to gain more knowledge (Thevaram, Divyaprabhandam, Tiruvasagam etc.). However, most of the time I limited my reading to the original and did not attempt to read any commentaries, or books that dealt with any particular Hindu scriptures.
In the beginning when I read the Muktiveda I only compared the Hindu scriptures that I could remember. Later, when I began to read a few theological and spiritual books related to the Muktiveda, I began to read Hindu scriptures again, but now with commentaries and interpretations. I still remember that I began with the Gita using a Tamil commentary. This new endeavor not only broadened my understanding of both the Muktiveda and the Hindu scriptures, but it also challenged me in several ways.
New Understanding and Integration
However, the more I read the Hindu scriptures with an aim to understand them, the more I realized that there came some kind of new understanding about Muktiveda which is not very explicit in our Hindu scriptures. At the same time, the values that the Muktiveda introduced were not entirely new or different from the Hindu scriptures, but the difference is how the Muktiveda applies those values in life, with more of an emphasis on human relationships. The Muktivedic bhakti is more (human-oriented and relationship-centered) around the Lord than (god-oriented) doctrines. Salvation, spirituality, ethics, morality and even religious rituals, are not for personal gain but are for everyday life in our relationship with others. Of course Hinduism also emphasizes the duty (dharma) in everyday life in every sphere, yet when it comes to spirituality and salvation, they are more on an individual level. It is interesting to note that extreme individualism is the Western worldview when it comes to social (samajic) life, each one minding their own life and not interfering in another’s life, but the Muktivedic worldview is more about corporate life in every sphere. And in India, while extreme individualism is scorned relative to the spirit of social (samajic) life, when it comes to spiritual life, it looks more inwards in an individualistic way with each one working out her own salvation. So finally, it is not what is missing in Hinduism that comes to my mind, but how my bhakti in the Lord helps me to integrate the valuable things in Hinduism both for my personal spiritual life and apply it in my relationship with others. The best of Hinduism enriches my bhakti in Muktinath as guru.
Dharma as sadhana:
I was very impressed by my new understanding of Hinduism based on its scriptural point of view, which my bhakti in the Lord helped to integrate naturally. For example the Muktivedic emphasis of spirituality centered on human relationship now helped me to integrate the concept of ‘dharma’ based on Hindu scriptures in honoring and celebrating my relationship with others both as spirituality and sadhana than mere duty. The individualistic nature of spirituality in Hinduism now becomes complete centered around relationship with others as emphasized by Muktiveda. Now dharma does not remain mere duty in disposing my responsibility to others but becomes a spiritual endeavor. So when I do my part in serving others, I no more need to do it as disposing my responsibility or debt1 but doing it as part of my spiritual discipline. When I had the privilege to take care of my mother, I have done it not as mere duty or responsibility (though technically a sannyasi is not bound by such responsibility in Hindu society) but as a practical expression of my spirituality in the Lord.2
A New beginning:
So, the new beginning of reading Hindu scriptures in their total contexts often brought so many questions not only about our Hindu scriptures but also about Muktiveda. Unlike some hard core evangelicals or overzealous ‘converts’ I never believed in condemning our Hindu scriptures in order to defend my bhakti in the Lord. At the same time as suggested by some evangelicals I cannot give up reading or using our scriptures. At least for my own personal need I cannot run away from that challenge. So I continue to read Hindu scriptures, commentaries on them along with one or two ‘Christian books’, interpreting Hinduism and its scriptures. But when I saw that those books, particularly in Tamil were an outright attack on Hinduism and its deities and scriptures I threw them away and refuse to keep these kinds of books in my personal library. Those were not scholarly books written with an aim to understand Hinduism, but they are written in an (hyper) evangelical approach to find fault and to attack Hinduism.
Lack of help and guidance:
So with a new aim to understand Hindu scriptures in their total context, I began to get scholarly books and commentaries on them. But there was no one around me in those days in my life to discuss these readings and compare them with the Muktiveda. However, when I began to quote few Hindu scriptures in my sharing I was very cautious not to offend or to use those portions only for my own advantage. Without receiving much help I made very little progress in my endeavor to understand Hindu scriptures comparing with Muktiveda. In those days, I was very surprised to see that those who were trained as missionaries to go and preach the gospel were never told or encouraged to read Hindu scriptures. I never saw any of them showing any interest on their own to read and know about Hinduism and Hindu scriptures. A few theological graduates, with whom I initiated some discussion on this subject, could not help me much, as no systematic training or course was offered in their curriculum. From some theological graduates I learnt that Hinduism was taught as part of comparative religion that too in one semester. This means even in one semester Hinduism was not taught as a separate subject but it remained part of their study about non-Christian religions.
Lack of study on Hinduism:
This is true even in some Missionary Training Centers where students were trained to preach the gospel among the Hindus. Out of curiosity one time on this topic I calculated the total time that a Seminary student will spent in learning something on Hinduism. Out of the three years course, in one semester of three months there will be one subject on comparative religion. So in a week there will be five classes on non-Christian religions, which mean 5 hours in a week. And in a month they will have classes of around 20 hours and in three months 60 hours. By giving concession even if they allot half of this time to teach on Hinduism, a theological college student, in India will study something about Hinduism around 30 hours in her whole three years course. After writing the examination they will forget all that they studied and there won’t be any further study on their own in future after they left the Seminary. Of course there are few exceptions to the rule, but in general in the evangelical world no proper study is conducted exclusively on Hinduism. Of course in few (Missionary) conferences and meetings some resolutions were passed to start separate Institute or course focusing on Hinduism. But all remained as mere resolution and nothing was done practically. As I don’t know much about evangelical world I don’t know about any development in this direction. One time I was invited to teach on Hinduism to some Missionary Training Center. So I went to their library to refer a sloka from Bhagavadgita. But to my surprise I could not found one copy. And when I asked about it to the Librarian, he said that they don’t keep Hindu scriptures in their Library. Then I asked him, ‘then how your students are going to read and learn on Hinduism’? And I told him that he could get a copy of Gita even for just two rupees at local shops subsidized by Gita Press Gorakhpur. I still wonder how many evangelicals ever read even Gita one time in their life (in English or in their own language) which has only 18 chapters (with 700 slokas). Whereas they expect Hindus and others to read Muktiveda when they distribute it to them!
Remaining faithful to the Text:
But my problem is neither in comparison nor in contrasting my bhakti and the Muktiveda with Hinduism and its scripture, but instead, it is how to remain faithful to both without compromising one with the other. As my understanding of Hinduism has broadened, my attitude towards the Hindu scriptures has changed. Therefore, I cannot follow either of the two traditional evangelical approaches to Hindu scriptures. The first approach claims that Hindu scriptures prepares people to receive the gospel and the second one claims that in Hindu scriptures are fulfilled by the Lord Muktinath. However the third view of Hindu scriptures as devil’s work is not acceptable to me. So I need not dwell more about it. Similarly, I am not ready to accept the theory that while the Muktiveda is the complete revelation from god, Hindu (and any other) Scriptures express human longing for god, salvation and spirituality. Though for me Muktiveda provides the foundation for my bhakti in the Lord as the revealed Word of God, I acknowledge other’s right to have the same right for their respective religious or sectarian Scripture(s).
Having this kind of understanding about Hindu scriptures I continue to read both the original scriptures and commentaries and books related to them. I enjoy the reading of Hindu scriptures and the books about them, and while they add richness to my faith in the Lord, yet because of my critical mind and dialogical approach, I wonder when contradictions are easily explained away by Hindu apologetics. It will take several pages to give an example and illustrate them here. At the same time we need to remember that as pluralism and relativism is part of Hindu worldview all kinds of contradiction is accepted as part of life. So ‘we’ who live such life of contradiction naturally end up finding it in Scriptures also which never threaten the basic unity that one could found in Hindu worldview. However it is good to remember that every Scripture has its own contradiction, including Muktiveda which is explained in different ways by different apologetics.
For critical approach:
To create an Indian Muktivedic theology we need to read Hindu scriptures. For personal spiritual sadhana as well as corporate worship one can receive a lot of benefit from the Hindu scriptures like composing bhajans, in using Indian terms, in prayer, talking, and sharing. We also need especially to read Hindu scriptures for ourselves to be able to be enriched by its rich tradition. Our own reading will also help us to critically evaluate so many extreme claims about the origin, date and theology/philosophy of Hindu Scriptures than accepting the information provided by several apologetics among Hindu scholars. Few claims about the origin and date about some scriptures will help us to understand their zeal to defend them at the cost of historical evidence, though what ‘historical’3 always remained a challenging question in Indian context. This is already warned by some scholars. The following comments by K.G. Sesha Aiyar will precisely present this particularly in the conflict between traditional and Western criticism on Indian literature:
It seems to be almost an understood rule or law that the tendency for the Indian scholar is to assign the great names that have enriched his literature to as early a period as well he can; and perhaps the reason for this may be sought in the general belief among us, not unnaturally induced by the glory and glamour of our ancient civilization, that worth and antiquity go hand in hand. The tendency, on the other hand, of the European scholar is just reverse….As a natural result of these conflicting tendencies, the dates arrived at by Indians only serve in the eyes of the European to point the moral that the Indians are deficient in the historic sense; while the conclusions arrived at by Europeans are regarded by the Indian as only demonstrating their inborn distrust and intolerance of his ancient civilization. Neither has confidence in the results arrived at by the other, though both avowedly pursue “historical” methods. There should certainly be vital differences in the very fundamentals on which these “historical” inquiries are based to render such hopelessly irreconcilable results possible. To what extent faulty methods of investigation and the inevitable personal idiosyncracies are severally responsible for the divergent results that stare the student of South Indian literary history in the face, I do not pretend to be able to say; but to whatever cause the divergence may be due, the position thus created is extremely puzzling.4
This puzzle becomes more complicated considering G. U. Pope’s insight that:
Multitudes of spurious writings, in India (as indeed elsewhere), are attributed to nearly every person of historic repute; and interpolations too are always to be suspected. The rivalry between opposing sects has greatly tended to this result; for each guru must be represented as having left greater works than those of the Gurus of rival systems; and also his writings must be brought up to date, so as to lend unequivocal support to the most recent development of the tenets of the sect.5
The problem became more complicated when we sought the endorsement from the Western scholars about origin, date etc. about our (Hindu) scriptures or when we get irritated by their idiosyncratic investigation about our scriptures. In their approach to understand ‘the other’ the West keeping its own category based on its history brought so many problem not only in their understanding about ‘the others’ but also complicated our efforts for self understanding and present it to them using our categories.6 Though various scholars from the West and East now began to recognize it and talk about it which if not change their approach about us, at least it will help us to understand their limitation7:
…Western studies of South Asia in general use, explicitly or implicitly, a comparative framework in which “the West” is contrasted to “the rest.” This is exemplified in studies of South Asian democracy and politics in general as a “failed experiment” in contrast to an idealized western reality….8
Refrain from abuse Scripture:
Reading and understanding Hindu scriptures to locate my bhakti culturally in the Lord using Hindu terms and forms is not limited only in the areas of concepts like Dharma and some symbols like Purna–kumbam9, flowers, and oil lamps, but it is also not misusing them according to one’s own purpose. Of course I have seen Hindus using their scriptures out of context, (half-quoting and misquoting), but these they do several times not knowing all the importance of the textual, theological and historical context.10 We use proverbs as part of the Indian worldview either to communicate our thoughts or explain a situation. Quoting scriptures (both religious or secular) to explain one’s thoughts is quite common in India. I myself know how my father quoted Tirukkural or some other scripture when he rebuked or taught some values. Using scriptures in those times is not to claim its authority for one’s personal view, but it is a common way of communication in India to explain an idea or concept. It is not even to convince others or to make them accept your point of view, but it is used to effectively and several times precisely communicate one’s thoughts.
At the same time here we need to note another important aspect in Hindu worldview. Unlike Christians, more specifically evangelicals, a typical Hindu won’t say ‘what God says, what Gita or Ramayana says etc’ often punctuating their conversation. For example often one can hear evangelicals saying, ‘the Lord said this, the bible asks us to do’ etc. But no Hindu would drag god or her (sectarian) scripture when talk about important things in life. Of course she will quote from both Secular literature and religious scriptures when need comes, but she won’t seek endorsement either from (her) god or scriptures what to do or not to do; to say or not to say. This over importance given to Scripture for guidance from god is part of evangelical worldview which often might irritate or confuse a Hindu.
However a Hindu bhakta of the Lord needs to study Hindu scriptures properly, not merely to derive benefit from it or to communicate one’s bhakti meaningfully, but also to refrain from misusing the scriptures even unintentionally. For example, using a particular sloka out of context to support one’s point of view from Hindu scripture. Several times, we do this to impress others by parading our learning (not necessarily knowledge) in front of those who might not have the same level of knowledge. But a proper study of the Hindu scriptures should caution a bhakta of the Lord to use it properly, often explaining that the particular reference is not in the same context from which we quote to explain our point of view.
For example quoting any poem or sloka talking about sin, salvation, bhakti or grace is very impressive. I myself often quote from Bhajagovindam about the need of knowledge to attain mukti (Jnana vahiina sarvamathena; muktim bhajata janma satena—all sects agree that without proper knowledge one cannot attain salvation even after (hundreds of births). However when Sankara talks here about jnana, it is to be understood within his advaitic tradition not in the sense of knowledge in common sense. Of course listeners are not aware of such a hair-splitting analysis of the text and never mind about it. But on our part, we should be honest and we need to explain in which sense a particular quote is used and in which sense we are using (which I always do). But the sad thing in evangelical circles is that such honesty does not prevail while quoting and using Hindu scriptures. The worst scenario is even twisting and turning the text to fulfill one’s particular purpose like dig out some Universal, Cosmic, Unkown or Hidden Muktinath in Hinduism. Or claiming that the Vedic Quest is now fulfilled in the Lord etc and making the Lord as the Prajapati comparing the sacrifice of him with the Lord. All these look nonsense to me. One example is sufficed here. The sacrifice of Prajapati is for creation and that of the Lord is for atonement. Even the sacrifice of the Lord is not that much simple for us to understand in the context of atonement.11 This being the reality abusing Hindu Scriptures through text torturing to achieve personal purpose is not only a mistake but according to me a moral crime.
To assimilate faith:
An important question that needs to be addressed is how much will reading the Hindu scriptures help Hindu bhaktas of Bhagavan Muktinath to use their religious worldview to assimilate their faith in the Lord in a more natural way. Take for example the concept of bhakti, which could be claimed as one of the central doctrines of Hinduism, and let us see how this could enrich the bhakti of a bhakta of Bhagavan Muktinath.
Bhakti is the atmosphere in which a Hindu lives, moves and finds her being. It is not a spiritual or religious entertainment just once in a week in the name of worship. The root of the word `baj’ suggests bhakti, denoting a personal relationship with the deity which one worships. KNOWING GOD is the nearest Muktivedic term for it which also means to have a personal experience based on the Knowledge of God and not about God. Knowing God in the Muktiveda, particularly in the Purva Veda, stands in the context of covenant relationship as a family of god’s people. And in the Uttara Veda, it is the indwelling presence (antaryamin) of Muktinath who becomes–a Mother, Father, Brother, Friend and even Husband to the soul.12
My experience:
To keep my own bhakti heritage, I have composed songs the way we used to worship god in our home, even using the `singular’ form in Tamil (nee in Tamil like Tum in Hindi), and used them in my personal devotion. I also used to talk with the Lord in the singular form in my personal prayers, generally not using plural form which is used by Christians (avar in Tamil, aap in Hindi).13 Now I do it with much freedom in our fellowship with Hindu bhaktas of the Lord. I have written several devotional songs in which I called the Lord Mother, Friend, Brother etc. and we now sing those bhajans with freedom. I also wrote poems using ‘viraha bhakti’14 (love in separation) which is part of bhakti tradition in Hinduism but I am not sure whether any such songs exists in hymns and lyrics used in the church. Above all, I have even used several beautiful Indian bhajans (both in Tamil and Sanskrit) as they are, of course remembering my Lord Muktinath in my worship. Oh, how I enjoy my bhakti in the Lord, who accepted me as I am and allowed me to worship as I like. The Lord has set us free to worship Him as Hindus we enjoy such natural forms in our worship as the following poem that I wrote reveals:
You are my Mother, You are my Father
You are my Leader You are my Refuge
You are my close Friend and You are
My Elder brother who gives Comfort.
You are the center for my Love
You are my Husband who steals all
My heart’s Emotional feelings….
Oh My Mother I came as a Refugee as
I couldn’t find any other place than your
Your Holy feet in this entire world.
In this song I gave both the alternative to the Lord as my Master and Mother
When I wrote the above poem, then I remembered Bharatiyar’s Kannan Songs in which he portrays Kannan as his friend (song 1); mother (2); father (3); servant (4); king (5) disciple (6) Sad-guru (7) child (8) playful child (9) lover (10,11,12,13,14,); enticer (15); lady love (16, 17, 18, 19,20,21,); Master (22) family deity (23).15 In his poems one can feel the closeness that a bhakta has with her Lord. To feel that kind of closeness one should read all these poems which reflect the long bhakti tradition of India.
Here I would like to give the translation from Kannan as servant16:
I suffered a lot because of servants
Without servant no work is accomplished
As I suffered a lot because of this
He came from somewhere and said he is a ‘shepherd’
‘I will tender the cattle and look after the children’ 11-15
Knowing that he is qualified, with much happy
‘you talk a lot and parade your quality
What wage you demand’ I asked. ‘Master,
I have no wife or children
I am single though I look young 31-36
I am very old—Lord
If you take care of me that is enough—love in your heart
Is great and not money’ he replied
He is one of the old foolish persons
Knowing this, with much great joy I 36-40
Accepted him. From that day onwards
Day by day Kannan
shows great love on me; and
The benefits that I got from him is beyond words
As the eye lids take care of the eyes, he take care of my family 41-45
I never heard him murmur
He sweeps the street and cleans the house 46-47
He takes care of women flock with love like a mother,
As a friend, counselor, good teacher
Divine in his character and servant in appearance
He came from somewhere and told that he is a shepherd 51-55
What kind of tapas (austerity) I have done to have him here. -61
New understanding:
After I became a bhakta of Bhagavan Muktinath, when I was reading John 13: 1ff, immediately I remembered Bharatiyar song. And one time in explaining this passage I shared, ‘as the Lord rose up and prepared to wash the feet of His disciples, no one except Peter objected to it. But, in our Indian tradition, no disciple will approve it. In fact a disciple will never allow his guru to do any errands or work. But here the disciples of the Lord kept quiet and no one stopped Him doing it. One reason for this could be that all these years with His disciples, our Lord might have done several menial jobs while staying with them. He might have brought water, cut vegetables and washed vessels. As His disciples were familiar with such work done by the Lord, they didn’t stop. Of course when the Lord went to wash the feet of Peter, he objected. But he never done this before the Lord began to wash the feet of other disciples. The reason could be that he did not want to be treated as one among the equals. He wanted to show to the other disciples that he is someone special and therefore like them need not get his feet washed. Our Hindu tradition with bhakti orientation helps us to develop our relationship with the Lord according to our need in crisis—as a father, mother, friend, companion and even as a servant.
Bhakti Unites:
In my personal journey as a bhakta of the Lord, I have no problem in enjoying even the bhakti songs and bhajans song by fellow Hindus to worship their deity. When I participate in any of their functions, I enjoy their spirit of bhakti without compromising my faith in the Lord. This gives a natural rapport with my own people without having any hidden agenda in my life. I can appreciate god’s best gift in every form in others’ lives too. When I listen to any kind of bhajans (both of North and South), even without understanding the complete meaning (Purandaradasa, Kanakadasa, Anamaya, Thyagarajas lyrics in Kannada and Telugu respectively), my heart melts along with the singer, and I enjoy the presence of my Lord in those bhajans (see in the notes some of my favorite such Tamil songs).17 While doctrine divides, bhakti unites without the need to compromise my personal faith, as I will elaborate below.
Bhakti environment:
Those who have some sense and spirit to see as well as learn can observe one thing in the Hindu world. Religion is not imposed on them from the top. It is nurtured in the family garden by the family members and blossoms naturally, spreading aroma everywhere. This is not some old story as the following example explains. In June 1995, when my sister from Andaman visited my parents, every day she asked her son, just a five year old boy, after his bath to chant the slokas and mantras that he had learnt (from his mother) before the family shrine in the pooja room. Later, with much pride, she would also ask him to go and chant the slokas to her father to show how her children were growing as `bhaktas’.
Thus in the Hindu world bhakti is the property of the laity and not of the Theologians. One can come across number of examples where, while the top theologians were fighting on Ontological and Theological interpretation based on Reason and Logic, simple people with personal experience with god were spreading the movement among the people and enjoying as well expressing their bhakti, which automatically attracted both the people and Theologians.
Help of Hindu scriptures:
Real bhakti will make one humble before god and men. This will create some kind of respect towards others’ faith and Scripture. While theologians with much arrogance and pride were arguing with each other to establish the superiority of their cults, simple bhaktas were mingling with each other, enjoying True bhakti in such fellowship. So, to keep our rich bhakti tradition to grow in our faith in the Lord as well as to have natural fellowship with our own people, though they do not share kind of conviction that we have, we need to know our own Hindu Scripture better than the way we knew it before. So bhakti in our Lord and our respect and appreciation of our own scriptural heritage need not contradict but can complement each other. Our scripture will help us to keep our bhakti in our traditional way and to grow in that bhakti. In the same way our faith in the Lord will help us to understand our scriptures and the Muktiveda in proper context to learn properly from them. At least in my life, my faith in the Lord and my study of Hindu scriptures helps me to understand my faith within my cultural and spiritual heritage. And I always remain thankful to god for my birth in such rich cultural heritage. Above all I am thankful to the Lord for giving every opportunity to read and learn Hindu scriptures as they too are part of god’s common grace to humanity.
Taking the risk of repetition, finally I want to share my personal conviction regarding my attitude and approach to our Hindu scriptures. I don’t believe in the general view that all the religions are one and the same. Every sampradaya (religious sect) is unique on its own merit. There is no point of comparing one faith with another. Though Hinduism too gained the status as a religion (thanks to the initiation and contribution of the Orientalists) like that of other religions like Christianity, except the term ‘religion’ (which itself a questionable term) there is no similarity between Hinduism and other religions. Though both apple and orange are fruits still they are different. They might share several common things but fundamentally they are different.
So in our approach to read, understand and use Hindu Scriptures we should have the same respect and attitude that one has for her own (sectarian) scripture. In the name of inculturaion, contextualization etc. however one tries one cannot and should not abuse and misuse any scripture. For example, as I have pointed out above one cannot dig out any ‘Universal, Unknown, Hidden or Cosmic’ Christ (Muktinath) in Hindu Scriptures. Those who try to dig out one can do not only disrespecting Hindu Scriptures but also distorting Muktivedic theology. Even in using several Indian or Hindu terms to express one’s bhakti in Bhagavan Muktinath one should be aware of the limitation of those terms related to the particular contexts in various Scriptures.18 At the same time, as a Hindu and bhakta of the Lord I strongly feel that I have my birth right to use them keeping my need in my mind and not to misuse or abuse them. Though this topic deserves its own separate chapter, still I want to close this chapter with this thought though I might repeat it again in other chapters as well.
Notes
1 This concept of debt is both textual and practical. Hindu scripture points out the debts (three or five etc.) with each one is born. And no one (particularly a male) can escape from paying it back. On the practical side one can often hear the word ‘debt’ as a moral duty with responsibility to others particularly to the immediate family members. So if one is not doing her duty joyfully yet she has to do it to dispose her debt.
‘…The inhabitants of this world— including gods, ancestors, seers, and other human and non-human beings—live in a web of interdependent relationships which create reciprocal rights and obligations. The obligations of twice-born adult males, who are the principal actors in the social world, are here singled out and defined as debts.’— Olivelle, Patrick, The Asrama System, The History and Hermeneutics of a Religious Institution, Oxford University Press, New York, 1993, p. 50. For details on the doctrine of debt see Olivelle pages 27, 44, 46-53, 55, 91, 99, 113, 146-47, 176-182, 238. Among points discussed are debt and asrama, etymology of debt, debt to father, to mother, five, four and three debts, freedom from debts, debt and great sacrifices, debt passed to son. Note also that ,“the argument from debts would remain a powerful weapon against asceticism throughout the history of Brahminical theology”. –p. 89
Cf. “He who renounces the world desiring salvation, without repaying the three debts and departs from the house forsaking his parents surely courts downfall”.— Shastri, J.L. (ed.), Ancient Indian Tradition & Mythology, Volume I—The Siva Purana, Part One, Delhi, Mothilal Banarsidass Pub. Pvt. Ltd., (1970) 2002. I, Rudrasamhitaa, Section II, 13:36, p. 331
2 Though I face so many challenges in taking care of my mother as a single person still I do it not only because of my love and responsibility towards her as a son but also because of my spiritual value which I found in Muktiveda. As a sannyasi I can excuse and shun away from my responsibility towards my mother. Even as a single man I can excuse to run away from my responsibility as she needs the help of another woman at the present stage in her life. But even I don’t hesitate to even do those works in which she needs the help of another woman (to take her for toilet and help her to take bath etc). My other siblings (my brother and sister) are willing to take care of her, provided if she is ready to come and stay with them—which she does not like. In order to accommodate her desire and need giving up my desire to stay in our ashram, leaving my responsibility towards it now I come and stay with her to take care of her. This I say not to brag or to compare me with my siblings. But as my guru expects me to my dharma as a son than as a sannyai (to stay in an ashram of my choice) I obey him. Sometimes I was also criticized by few bhaktas that forgetting my commitment to serve the Lord first (let the dead bury the dead and you follow me) I serve only my mother. But somehow I feel in my spirit that at present my responsibility is to take care of my mother as god has so many others to do my part for Him. Above all she suffered a lot in her life and I strongly feel that now at the end of her life she deserves a life of her choice as she feels comfortable only with me. [See my article Boredom in life about a short biographical sketch about my mother.—yet to be posted].
3 Europeans believed that the world, animate and inanimate, had an absolute and datable origin. They had developed the idea of chronology in which time was conceived of in a linear fashion, which enabled them to order by date the reigns of kings, the lives of saints, and the events that affected polities. They also developed a distinction between what they thought of as true history and fables, which were untrue or fictitious…. Everything for Europeans has a history, and to discover the history of something is to explain it.— Anthropology and History in the 1980s: Towards a Rapprochement. Pp. 50-77, in, Bernard S. Cohn, An Anthropologist among the Historians and Other Essays, New Delhi, (1987), 2012, p. 51
4 Aiyar, K. G. Sesha (1986 [1907]). Manikka Vacagar and His Date. The Tamilian Antiquary, vol. I no. IV. New Delhi: Asian Educational Services, 1986, 9-10
5 Pope, G. U. (1979 [1900]). Tiruvacagam. Third ed. Madras: University of Madras, 1979, xviii
6 …Western civilization, partially rooted in the prophetic traditions, has a linear style with brittle breaks with the past: as Abraham left Ur, so Moses, Jesus, Paul and Augustine, and Muhammad broke away too; the Protestant Reformation and the French and American Revolutions also mark sharp breaks with the past. By comparison, Hinduism seems more organic and continuous, content to carry along older strata instead of denying them, preserving the old while absorbing the new….— William J. Jackson. Songs of Three Great South Indian Saints, New Delhi, (1998) Indian Paperbacks 2002, p. 2. Further see Thomas R. Trautmann, The Clash of Chronologies: Ancient India in the Modern World, New Delhi, Yoda Press, 2002.
7 While on this subject, I would like to make the point that when a Third World scholar writes about some aspects of the life and culture of a Western country, he may expect to be accused of having missed the ‘subtle nuances’, the ‘hidden implications’, etc., of the situation. That this kind of criticism finds expression more in the informal circles of concerned scholars rather than in print should not lead to the ignoring of its existence. Further, its implications need to be spell out. The advantages which the outsider enjoys seems to be confined to Western scholars when studying non-Western societies but does not seem to work in the reverse direction!—ibid. STUDYING ONE’S OWN CULTURE: SOME THOUGHTS. PP. 571-587, in, M. N. Srinivas, Collected Essays, New Delhi, Oxford University Press, (2002) Paperbacks 2004, p. 576
8 Orientalism and the Postcolonial Predicament. Carol A. Breckenridge and Peter van der Veer. Pp. 1-19, in Carol A. Breckenridge and Peter van der Veer, eds. Orientalism and the Postcolonial Predicament. Philadelphi, University of Pennsylvania Press, 1993, p. 2
9..A copper or braze vessel with water will be decorated with coconut on top of it surrounded by mango leaves. On special occasion some threads will be rolled around the vessel. This Purna–kumbam is used both in religious and social occasion as a sign of fullness of life. See more on this in the chapter ‘Worship and Symbols’.
10… But these scriptures proved to be flexible, sometimes to the point that they seemed to have meant whatever their interpreters chose to make them mean. Furthermore, even when the literal text of the scriptures was taken seriously, the interpreters of the Mimamsa school undertook to make a rational examination (mimamsa means rational examination) of the meaning of the Vedic (scriptural) statements. — The Collected Essays of Bimal Krishna Matilal: Ethics and Epics, ed. Jonardon Ganeri, New Delhi, Oxford, 2002, p. 51
11 See my article ‘On Sacrifice’ in the blog.
- பக்தர்க்குத் தஞ்சமே
தாயும் நீ தந்தை நீ
தலைவன் நீ தஞ்சம் நீ
ஆருயிர் நண்பன் நீ
அணைத்திடும் தமையன் நீ
நேசத்து மையம் நீ
நெஞ்சத்து உணர்வையெல்லாம்
பாசமாய்க் கொள்ளை கொள்ளும்
பதியும் நீ என்னுயிர்க்கே
[See the text for the meaning in English. See my website for the full song in Tamil]
பக்தி ஒன்றே முக்திக் குகந்து
பாரில் நம் சக்திக் குகந்தது
தாயாகி, தந்தையாகி நம்மையும் காப்பான்
தனயனாய், தோழனாய் கூடவே இருப்பான்
காதல் கொண்டுமே கரம்பற்றி காப்பான்
கடைசி மட்டும் துணையாக இருப்பான்
Bhakti is the best means for mukti
That is within our reach in this world
He will protect us by become a mother and father
He will be with us like a brother and friend
He will take care of us by holding our hand with love (like a husband)
Till the end He will be our companion. [See my website for the full song in Tamil]
13 Jesus used the intimate term “abba” in addressing the heavenly Father (Mk 14:36, cf. Rom 8:15, Gal 4:6). In the German Bible and prayers, they use “Du,” in addressing God, the German term for “you” used only for family and close friends.—Dr. Hoefer, personal communication, 3-5-2020
14 For Viraha–bhakti songs see Bhakti Theology Songs 179, 214, 393, 411, 462, 473, 591, 682, 752, 780, 791, 801, 807, 830, 846, 868, 927, 961, 963, 1036, 1066, 1075, 1101, 1132, 1133
15 சீனி. விசுவநாதன், பாரதியார் கவிதைகள், சென்னை, பூங்கொடி பதிப்பகம்,(1998), Second edition, 2001, pp. 312-354
16 Ibid. pp. 320-22
கண்ணன்–என் சேவகன்
சேவகராற் பட்ட சிரமமிக வுண்டு கண்டீர்;
சேவகரில் லாவிடிலோ செய்கை நடக்கவில்லை
இங்கிதனால் யானும் இடர்மிகுந்து வாடுகையில்
எங்கிருந்தோ வந்தான், இடைச்சாதி நானென்றான்;
’மாடுகன்று மேய்த்திடுவேன், மக்களை நான் காத்திடுவேன்; (ப. 320) 11-15
தக்கவனென் றுள்ளத்தே சார்ந்த மகிழ்ச்சியுடன்,
’மிக்கவுரை பலசொல்லி விருதுபல சாற்றுகிறாய்;
கூலியென்ன கேட்கின்றாய்? கூறு’ கென்றேன். ’ஐயனே,
தாலிகட்டும் பெண்டாட்டி சந்ததிக ளேதுமில்லை
நானோர் தனியாள், நரை திரை தோன் றாவிடினும்—31-35
ஆன வயதிற் களவில்லை–தேவரீ
ஆதரித்தாற் போதும் அடியேனை; நெஞ்கிலுள்ள
காதல் பெரிதெனக்குக் காசு பெரிதில்லை’ யென்றான்
பண்டைக் காலத்துப் பயித்தியத்தில் லொன்றெனெவே
கண்டு, மிகவும் களிப்புடனே நானவனை –36-40
ஆளாகக் கொண்டுவிட்டேன். அன்று முதற்கொண்டு
நாளாக நாளாக நம்மிடத்தே கண்ணனுக்குப்
பற்று மிகுந்துவரல் பார்க்கின்றேன்; கண்ணனால்
பெற்றுவரு நன்மையெல்லா பேசி முடியாது,
கண்ணை யிமை யிரண்டும் காப்பதுபோல், என் குடும்பம் 41-45
வண்ணமுறக் காக்கின்றான். வாய்முணுத்தல் கண்டறியேன்.
வீதி பெருக்குகிறான்; வீடுசுத்த மாக்குகிறான். 46-47
பெண்டுகளைத் தாய்போற் பிரியமுற ஆதரித்து,
நண்பனாய் மந்திரியாய் நல்லா சிரியனுமாய்
பண்பிலே தெய்வமாய்ப் பார்வையிலே சேவகனாய்
எங்கிருந்தோ வந்தான், இடைச்சாதி யென்று சொன்னான்.51-55 (ப.321)
இங்கிவனை யான் பெறவே என்ன தவஞ் செய்துவிட்டேன் -56 (ப. 322)
சீனி. விசுவநாதன் பாரதியார் கவிதைகள் , சென்னை, பூங்கொடி பதிப்பகம்,(1998), 2001, , கண்ணன் பாட்டு, 4. ப. 320-322
17 In Hindi: Tu paayruka sagaru hai; itini shakti hame dena dhatha; jyoti se se jalathe chalo; romu romume basunae waale raam etc.
…ஊரிலேன் காணி இல்லை உறவு மற்றொருவரில்லை
பாரில் நின் பாதமூலம் பற்றிலேன் பரம மூர்த்தி
காரொளி வண்ணனே! கண்ணனே! கதறுகின்றேன்
ஆருளர் களைகண்? அம்மா! அரங்கமா நகருளானே!–தொண்டரடிப் பொடி ஆழ்வார், திருமாலை, பாடல், 26 (900) நாலாயிர திவ்வியப் பிரபந்தம். உரையாசிரியர்: இரா. வ. கமலக்கண்ணன். சென்னை, வர்த்தமானன் பதிப்பகம். வருடம் குறிப்பிடவில்லை. மூன்றாம் பாகம், p. 1224
..
உற்றாரை யான்வேண்டேன் ஊர்வேண்டேன் பேர்வேண்டேன்
கற்றாரை யான்வேண்டேன் கற்பனவும் இனியமையுஞ்
குற்றாலத் தமர்ந்துறையுங் கூத்தான் உன் குரைகழற்கே
கற்றாவின் மனம்போலக் கசிந்துருக வேண்டுவனே–ஜி. வரதராஜன், திருவாசகம்–விரிவுரை, பழனியப்பா பிரதர்ஸ், சென்னை, நான்காம் பதிப்பு, (1971) 1995, திருப்புலம்பல், ப. 564
காதலாகிக் கசிந்து கண்ணீர் மல்கி
ஓதுவார் தம்மை நன்நெறிக்குய்ப்பது
வேதம் நான்கிலும் மெய்ப்பொருளாவது
நாதன் நாமம் நமச்சிவாயவே!–ஞானசம்மந்தர்.
–quoted from memory.
18 When one bhakta of the Lord requested me to suggest a proper Hindu (Indian) term for Easter, I suggested ‘Mrutunjay puja’. Then he pointed out that this name is used even for Siva? So is it correct to use the same name for the Lord not hurting the sentiment of Hindus? In response I wrote, ‘Regarding the word “Mrutunjay” it is the name for Siva. But Siva as the god of destruction is called Kala Bairava. He can destroy and also bless his bhakta to overcome death like that we found in the story of Markandeya. So his bhaktas worship this particular form of Siva as Murutunjay to overcome (premature) death viz. to have a normal long and healthy life. But they never do the puja thinking that Siva has won victory over death as we found in Muktiveda. It is important to note that Siva never faced death or took any avatara like that of Vishnu. As we recognize that the Lord has overcome death by the resurrection I use the same term Mrutunjay to celebrate his VICTORY OVER DEATH. This shows how subtle and difficult is it in using Indian and Hindu terms to express our bhakti in the Lord. So while we can use Indian or Hindu terms to express our bhakti and theology, we should be very careful remembering the various contexts in which those terms are used.