As the caste and communal cauldron gets nicely stirred up in Karnataka by the competitive padayatras of Hindu and Dalit seers, the noted Kannada writer, Devanoor Mahadeva, turns the mirror on Brahmins, in an important intervention at a seminar held under the auspices of the University of Mysore on Saturday.
I vividly remember an interview that Alanahalli Krishna did with Kuvempu many years ago.
Alanahalli asked Kuvempu: “Do you really believe that the Madhwa philosophy is a mean one?”
Kuvempu replied: “Mean? Most mean.”
Alanahalli had a hearty laugh over that, and the waves of that laughter still reverberate in my ear.
Kuvempu’s impatience with the Madhwa philosophy can be understood in the context of his broad humanist position. The “Nithya muktha, nithya samsaari, nithya naraki” (“One who is forever free, forever involved in worldly affairs and forever goes through the torments of hell”) philosophy of Madhwacharya holds that the human being and the world do not change.
It renders society static, devoid of dynamism, and makes a philosophy of hellish hierarchies.
Vishvesha Teertha is born in this context and is the head of a mut that propagates this philosophy. He seems to be trying to move out of the inertia, struggling to break the confines of the philosophy. It strikes me as the struggle of a little sparrow caught in a net and desperately fluttering its wings.
There are times that I feel that he ought to be with us, not out there. But when I ask myself if his struggle is truly from the heart and born out of a deep religiosity, I cannot confidently answer in the affirmative.
We begin to wonder if Vishvesha Teertha’s padayatra is a matter of religious faith or religious politicking when we juxtapose him with the vachanakaras who said “Keelingallade hayanu kareyadu”, implying that there is no redemption without defeating the ego, and moved closer to the lower castes with this deeply felt faith.
When asked if a man from the Kuruba community would ever be made the head of his mutt, Vishwesha Teertha lost patience and retorted: “You ask this only to Brahmins. Would you ask the same question to a Christian or a Buddhist institution?”
In fact, any man belonging to the Christian or Buddhist faith can ask his religious institution why he cannot head it. Those religions allow it. But is such a thing possible in a Hindu caste-religion? Did a Kanaka Dasa, who stood outside the door of the temple, not belong to your religion? Or is each caste a religion by itself?
What then is dharma or religion? It is, in fact, the hierarchy of higher and lower castes and practices associated with it. This is why we do not think it is petty when Vishwesha Teertha is not allowed to perform puja in Tirupati.
This is also why we fail to see the hypocrisy of a man who will command people not to convert to other religions without a hint of moral dilemma, but will never declare: “Do not covert to other faiths, I am willing to make you the head of my mutt.”
We are never struck by the cruelty of a system that has accepted exclusion as a tradition.
Vishwesha Theertha is all set to give “Vaishnava deekshe” (initiation) to Dalits. There are already several Dalit cult traditions which have long ago been initiated into the Vaishnava tradition. They follow the purificatory rituals of “madi” and treat their shankha-jagates (conch and cymbals) with reverence and do not allow others to enter places where they are kept. They look for brides and grooms within their own small community.
This has led to greater divisions rather than any coming together.
The seer’s padayatra might increase the population of such dasas among dalits, more people might blow conches and strike cymbals. People who have done this have never moved from their position as untouchables.
When such is the case, the Pejavar seer would do well to re-think his plans of giving “Vaishnava deekshe”.
Instead, giving “thrija” (third birth) deekshe to the twice-born Brahmins might be good for the unity, balance and health of our society. The present dwija initiation is intellect-centric. The Gayatri mantra that is central to dwija deekshe speaks of awakening the intellect.
Intellectual activities could also lead to deceptions, discriminations and a sense of superiority and inferiority. What the Indian society today needs urgently is an awakening of a sense of compassion and camaraderie. I request the seer to give this (the thrija deekshe), especially to the Brahmins, to awaken empathy.
My request should not be mistaken for arrogance. (I am sure U.R. Anantha Murthy would ask me to give him “thrija deekshe” if he were to hear of this new concept!)
India has given birth to many things. In fact we are masters in the business of giving births. We are people who have made rowdies of gods to keep the hierarchies of the four varnas, and the discriminations that come with it, intact. I am asking the Pejavar seer to inspire yet another birth and awakening.
We are, after all, a nation that believes in births and re-births.
Let me add to this logic with another theory: Those who practiced untouchability in their previous births are born untouchables in this birth, in order to experience it first hand. Those who practice it now will be born untouchables in the next birth. If there is any truth in re-births, this could as well be happening.
The Indian mind which has killed itself thinking up logical arguments to justify hierarchies, might as well indulge this logical argument for once to bring about unity.
I am getting tired and weary, but there is no end to this. I am living from time immemorial in the hope of finding love and equality. My dream is that the Pejavara seer’s padayatra would inspire at least a few young dwijas to turn trijas, marry outside their castes, and inspire the birth of a new humanity.
I hope my dream comes true.
Link: courtesy Mahamed Ismail
Translation: courtesy B & B
Photograph: Karnataka Photo News library
External reading: Untouchability: a sin and a crime