Author: Sandhya Jain
Publication: The Pioneer
Date: November 19, 2004
The Shankaracharya of Kanchi, Swami
Jayendra Saraswati, broke a critical stalemate in the current controversy
over the merits of the Tamil Nadu ban on conversions by force, fraud or
inducement, by offering worship at a Dalit-run temple in Madurai (The Hindu,
12 Nov. 2002). The Veerakali Amman temple, which serves the religious needs
of eighteen villages and has a Dalit priest, lies in the Melur region where
250 Hindus were converted en masse by a Canadian priest of the Seventh
Day Adventists on 25 August 2002. Previously, about fifteen hundred Hindus
were converted in the neighbouring areas in January 2001. By giving the
villagers an unexpected darshan, the Shankaracharya gracefully shattered
several myths and assumptions about inequality and divisiveness in Hindu
society.
Speaking with his legendary forthrightness,
the seer told the gathering what many of us have always known, namely,
that Hindu dharma does not promote or envision discrimination and regards
people of all sections of society as equals. He rightly stressed that Hindus
have an age-longtradition of living amicably as a "family", as brothers
and sisters.Candidly accepting that there are always differences in society,
headvised the people not to foster discrimination on this count, as unity
has ever been the hallmark of the dharma.
The Shankaracharya has truly led
by example, with a view to blunting the criticism of evangelizing faiths
that social discrimination compels Dalits to embrace other faiths. Hitherto,
Hindus have been rebutting the argument by pointing out that the condition
of former Dalits does not improve upon leaving the mother faith, and that
persisting discrimination in the new faiths has led Christian and Muslim
groups to demand the extension of reservation benefits to ex-Dalits in
their fold.
Swami Jayendra Saraswati, however,
has risen above this cacophony to remind us that we cannot seek refuge
in such specious arguments, and that it is our duty to uphold the principle
of the brotherhood of man in our own lives. It is now enjoined upon each
one of us to be worthy followers of a worthy leader. Tamil society in particular
must rise to the occasion and accord the Dalits the personal dignity they
crave for; a beginning must be made by doing away with the degrading two-
glass system at village dhabas. In this regard, it may be worth noting
that the Swamiji's choice of temple was singularly apt. The Veerakali Amman
temple attracts devotees from all castes and is also a locally renowned
symbol of communal harmony as Muslims regularly join the celebrations of
its annual festival in January.
What is most exciting about this
new call from the bastions of the mainstream tradition is that it cannot
be set aside lightly as a maverick or fringe movement. Swami Jayendra Saraswati
followed up the Madurai initiative at Tirunelveli by categorically asserting
that Dalits have the right to enter any temple across the State, individually,
and offer prayers. This may not make sense to many urban citizens. But
what it means is that at many important temples, Dalits from outside the
region do enter anonymously along with other pilgrims, but local Dalits
who might be recognized would be barred or beaten for entering the precincts.
Now an orthodox Hindu leader with
unparalleled knowledge of the shastras has ruled that "appropriate action"
would be taken against those trying to prevent a Harijan from entering
a temple. And as the cosmic vision of the Hindus does not envisage the
shallow separation of religion and the public sphere, as Mahatma Gandhi
had intuitively understood, the Shankaracharya has rightly asserted that
religious leaders must increasingly participate in public life to foster
a social renaissance.
Given the encouraging signs emanating
from different parts of the country, it would appear that a major paradigm
shift is in the making. Later this month, Hindu religious leaders are slated
to meet at Kottakkal in Malappuram district, Kerala, to discuss whether
temples should open their doors to all visitors, irrespective of religion
(The Hindustan Times, 12 Nov. 2002). Historically, there are legitimate
reasons for both the imposition of the ban, and socially, there are valid
reasons for its revocation. A mature look at both sides of the coin would
go a long way to ensure community amity and national harmony.
Those who contend that conversions
are not an assault upon the country's native faith and living civilization
would do well to recollect that Hindu dharma has suffered grievously for
several centuries, and its temples have been the special foci of sustained
assault and injury. Simply put, this is the reason for the self- protective
ban on the entry of non-believers into temple precincts. Left historian
Sanjay Subramaniam has recorded the fortuitous escape of the famed Tirupathi
shrine from annihilation at the hands of the Portuguese. Can one imagine
south India without Tirupathi? North India was home to several such Tirupathis;
today it has only the Ganga. Yet, the priests of Tirupathi have welcomed
all devotees provided only that they declare faith in Sri Venkatesvara;
that is why it rankles to this day that Signora Sonia Gandhi should so
arrogantly refuse this courtesy at such a holy shrine.
Nonetheless, much water has flown
under the bridge, and communities have grown to the point that many individuals
wish to stake claim to a larger Indic heritage. Hindu tradition is by definition
inclusivist rather than exclusionary, hence deference to the sentiments
of non- Hindu devotees would be highly appropriate. The present move is
the result of the hurt felt by many at a perceived injustice to celebrated
singer K.J. Yesudas, a great bhakta of Guruvayurappan, who has been denied
temple entry on account of being born in a Christian family. The poet Yusufali
Kecherry, who has written some of the best songs in honour of Lord Krishna,
has also been excluded from Guruvayur because of his Muslim origins.
This seemingly innocuous issue came
to the forefront a couple of years ago when the Guruvayur Temple performed
a purificatory rite after the wedding of the son of Congress leader Vyalar
Ravi. The explanation offered was that Mr. Ravi's wife was not a Hindu.
But the incident proved unacceptable to the Hindu conscience and sparked
off the present reformation drive. Much can be expected from the conclave
as the chief of the Namboodiri sect has taken the lead in the matter and
major temples and social organizations are expected to attend the meet.
It seems reasonable to extend freedom of entry to all devotees (or for
that matter even heritage tourists from other faiths) provided that they
show proper respect to temple traditions and do not defile their sanctity.
And it goes without saying that this generosity must extend to less privileged
groups within the Hindu fold.
Change is already in the air. In
strife-torn Bihar, birthplace of Lord Mahavira, the apostle of non-violence,
authorities of Patna's famous Mahavira temple have decided to increase
the number of Dalit priests after a successful experiment launched nine
years ago. A former untouchable, Suryavanshi Das, was recruited as a priest
and has been successfully performing the traditional rituals along with
the Brahmin priests. His public acceptance is absolute. The temple administration
actively promotes equality among human beings and maintains links with
the Ramanandi community which practiced non-discrimination seven centuries
ago.