எழுதா கிளவி வேதம் : வேத சம்ரக்ஷணம் : Periyava Kural

Preserving The Vedas : Why It Is A Life Time Mission?
(From collection of invaluable and engrossing speeches of Maha Periyava…)

I have said more than once that the Vedas are to be learned by constant listening, that they are not to be learned from the written text. Let me tell you why. The sound of the Vedas must pervade the world. This is of paramount importance, not that the text itself should be maintained in print. Indeed, the Vedas must not be kept in book form. If the printed text is available all the time, we are likely to neglect the habit of memorizing the hymns and chanting them. There is not the slightest doubt about this. “After all it is in the book. When the need arises we can always refer to it. Why should we waste our time in memorizing the mantras? ” Thus an attitude of indifference will develop among those charged with the duty of maintaining the Vedic tradition.

Nowadays we have what is called the “Panchangakkaran“, that is the “almanac-man”. We understand his job to be that of officiating at the rites performed by members of the fourth varna. But from the term “almanac”-man” we know that this is not his main duty. The pancangakkaran or almanac-man is truly one who determines the five angas” or components of the almanac. Each day has five angas: tithi, vara, naksatra, yoga and karana. To find out whether a particular day is auspicious or whether a certain work or function may be performed on a particular day, all these five factors have to be taken into account. Today astronomers in Greenwich observe the sun, the moon and the stars to fix the timings of sunrise and sunset. Three or four generations ago, every village had an almanac-man who was an expert in such matters. He could predict eclipses, their exact timings, with the precision of present-day astronomers. He inscribed the five angas relating to the day on a palm-leaf and took it round from house to house to help people in their worldly and religious duties. In the past he had also another name “Kuttai Cuvadi”(meaning “Shortened Palm-leaf”).

How have the present day almanac-men(Panchangakkaran) forgotten their great science? With the advent of the printing press the almanac could be printed for a whole year and made available to people. There was no longer any need for the old, type of almanac to panchangam, an important part of astronomy, is now on the verge of extinction.

The Vedas would have suffered a similar fate had we stuck to a system of learning them from written or printed texts. Their sound would not have then filled the world and created all-round well-being.

Our forefathers realized that to put anything in writing was not the best way of preserving it since it bred indifference to the subject so preserved. One who recited the Vedas from the written text (“likhita-pathaka”) was looked down upon as an “adhama” (one belonging to the lowest order among those chanting the Vedas).

In Tamil the Vedas are known as the “unwritten old text”(ezhutakilavi). In Sanskrit the Vedas are also called “Sruti”, which means “that which is heard”, that is to say not be learned from any written text. Since listening to the Vedas as they were chanted and then memorizing them was the practice, preserving the Vedic tradition came to be full-time vocation. The teacher taught pada by pada(foot by foot) and the student repeated each pada twice. In this way the sound of the Vedas filled the whole place. It was thus that the study of our own scripture, with all its recessions which are like the expanse of a great ocean, was maintained in the oral tradition until the turn of the century. This treasure, this timeless crop that sustains our inner beings, has come to us through the ages as ordained by the Lord. There can be no greater sin that that of neglecting this treasure and allowing it to perish.

If the Vedic tradition becomes extinct there is no need for a separate caste called Brahmins. Nowadays the cry is often heard, “Brahmin, get out”. But do we hear cries like, “Potter, get out” or “Washerman, go away? ” If the potter and the washerman leave the village they will be brought back by force and retained. Why so? Because the community need their services.

So long as the Brahmin possessed sattva-guna(the quality of goodness and purity) and so long as he kept the Vedic tradition going and lived a simple life, others recognized his value for society. They regarded him with affection and respect and paced their trust in him. They realised that if society was not afflicted by famine and disease (as in the case today), it was because the sound of the Vedas pervaded everywhere and the performance of Vedic recites created a healthy atmosphere around and brought its own blessings.

This was not the only way in which the Brahmin served society. His personal example was itself a source of inspiration to people. They saw how he curbed his sensual appetites, how he lived a life of peace, how he was compassionate to all creatures, how he mediated on the Lord, how he performed a variety of rites strictly adhering to sastric rules and without any expectations of rewards. They saw a whole case living a life of selflessness and sacrifice. Naturally, they too were drawn to the qualities exemplified by its members. They emulated their example, observed fasts and vows to the extent permitted by the nature of their occupations. It is preposterous to accuse the Brahmin of having kept other jatis suppressed. There is a special way of life that the scriptures have prescribed for him and in remaining true to it he becomes a personal example for others desirous of raising themselves.

It is equally preposterous to suggest that other where kept down because they were denied the right to learn the Vedas. I have already spoken to you that preserving the Vedic tradition is a hereditary and lifelong vocation. Any calling must be pursued on a hereditary basis. Otherwise, there is the risk of society being torn asunder by jealousies and rivalries. The maintenance of the Vedic tradition is a calling by itself. There will be confusion and chaos in the system of division of labour if people whose vocations are different are allowed to pursue one common tradition. Also, as a consequence, will not the social structure be disturbed? Every vocation has as high a place on the social scale as any other. Why should anyone nurse the ideas that the pursuit of the Vedic dharma belongs to a plane higher than all other types of work?

Some castes are not permitted to learn the Vedas but there is no bar on their learning the truths contained in them. This is all that is needed for their Aathmic advancement. We need only one class of people charged with the mission of keeping the sound of the Vedas alive in the world. The ideas contained in them for spiritual uplift are open to all. The songs of non-Brahmin saints like Appar and Nammazhvar are replete with Vedic and Vedantic thoughts.

Were it true that Brahmins had monopolised Aathmic knowledge and devotion and kept others downtrodden, how would you explain the rise among the non-Brahmin jatis of so many great saints, not only the examples just mentioned above, Appar and Nammazhvar, but a number of other Nayanmars and Azhvars? The Nayanmars included men belonging even to jatis regarded as “low”. Where do you find men of inner enlightenment like Tayumanavar and Pattiinattar? Apart from the fact that there were among non-Brahmin men worthy of being lauded by Brahmins for other enlightenment and devotion, there were individuals from the fourth varna who established empires and gave new life and vigor to the Vedic dharma. That Brahmins exploited other castes is a recently invented myth.

I do not claim that Brahmins are free from faults or are not guilty of lapses. Nobody is free from faults. But on the whole the Brahmin has done good to society and has been a guide to all its members. That is why he was enabled to live with dignity all these centuries.

When other communities now see that the Brahmin no longer serves society in any manner, they raise the cry, “Brahmin, get out”. If they do not serve society and if all they do is to join others in the scramble for money, where is the need for a separate caste called Brahmins? It occurs to me that, if the caste called Brahmins serves no purpose to society, I shall be the first to seek its destruction. Nothing has any right to exist if it has no utility value. There is no need for a caste called Brahmin if the world does not stand to benefit from it.

Now there are “toll-gates” located in many places but often without any “gate”. In the past a toll used to be collected from people crossing the boundary marked by these “gates”. Later such a system was discontinued and no purpose was served by the gate. Nothing exists without a purpose. Now, if the Brahmin without Vedic learning has become as purposeless as the toll-gate without any toll actually charged, with what reason or justice can we say that he must not be thrown out?

The Brahmin today deserves to be reproved, if he expects to be treated with any special respect. Criticism, however, should be it. The Brahmin must be faulted for abandoning his dharma, but the dharma itself, the Vedic dharma, is another matter. It is not proper to find fault with the dharma itself and it is the duty of others to help the Brahmin practice it. the Vedic dharma must be sustained so as to ensure the well-being of the world. Other jatis must support the principle that there must be a caste whose hereditary calling it is to maintain the Vedic tradition. If they themselves have lost faith in the Vedic dharma, they cannot find fault with the Brahmin for having forsaken it. If they believe that the Vedic dharma is not wanted, then it would mean (according to their own logic) that the Brahmin is not committing any offence by giving up his hereditary vocation. It also follows that for the sake of his livelihood he will have too take up some other job, competing with the others for the same. So to hold that there is no need for the Vedic dharma and that, at the same time, the Brahmin should not do any work other than the pursuit of that dharma does not stand to reason. On the other hand, it is proclaimed that the Vedic dharma is all wrong and must cease to exist but, on the other, the man whose duty it is to practice that dharma is hated for trying to do some other work. Is this just? It is part of humanity to see that not even a dog or a jackal goes hungry and it is a dharma common to all religions. Even those who maintain that we do not need any religion speak for compassion and the spirit of sacrifice in all our actions. So it is not just to insist that a man must not pursue his hereditary vocation and that he must not, at the same time, do any other work but die of starvation.

Others can help greatly by making the Brahmin true to himself as the upholder of the Vedic dharma. I have heard it said that in the old days some Brahmins would go to the untouchable quarter and tell people there: “You and we, let us become one. ” Whereupon the untouchables would reply: “No. no. You keep doing your work. That is for the good of both of us. Don’t come here again”. They would prevent the Brahmins from approaching them again by breaking their pots in front of them, the pots which were their only asset. Though people then were divided in the matter of work and did not mix together, they had affection for one another and believed that each did his work for the common good.

Even today the common people are not non-believers, nor have they lost faith in the Vedas. I feel that they will continue too have respect for the Vedic dharma and that the propaganda of hate [against Brahmins and the Vedas] is all to be attributed to political reasons. People, I repeat, do have faith in the Vedas, in Vedic rites and customs and if the Brahmin becomes a little better [that is by being true to his vocation] all hatred will vanish. As I said before, instead of expecting respect from others, he must remain true to his dharma even at the risk of his life. It is my belief that society will not allow him to suffer such an extreme fate. But my stand is that, even if it does, he must not forsake his dharma. Whatever the attitude of others, whether they help him or whether they run him down, the Brahmin must uphold the Vedic tradition for the well-being of all.

What I have spoken for the Brahmin community applies in principle too other also. The duties about which I have to speak to them (non-Brahmins) are many. They too are eager to know about them and I am confident that, things are properly explained, they will pursue faithfully their respective dharmas. I must, however, be qualified to give them advice. It is generally believed that I have a special relationship with the Brahmin community. In the Matha a number of Vedic rites are performed. So, rightly or wrongly, the impression has gained around that I have much to do with the case whose duty it is to uphold the Vedic dharma. That being the case, a question will arise in the minds of people belonging to other communities if I speak to them on matters of dharma, even if it is assumed that they will listen to me with affection and respect. The question is this: “Brahmins are so much dependent on his support. Yet we don’t see them acting on his advice and correcting themselves. So why should he come to speak to us of our duties? ”

As a matter of fact, both are same to me, Brahmins and non-Brahmins. I am indeed more dissatisfied with Brahmins than with the others because they have abandoned the Vedic dharma, the dharma that confers the highest inner well-being on all. Even so, since it is believed that Brahmins are specially attached to me, I keep admonishing them to go back to the Vedic dharma with all their hearth, with all their strength. If Brahmins observe in practice a fraction of what is expected of them, then alone shall I be qualified to remind other communities of their duties. Brahmins must try as best they can to keep up the Vedic tradition. That is how they will help me to speak to other communities of their duties.

All mankind, all creatures of earth, must live in happiness. Everybody must practice his allotted dharma for the good of all with the realisation that there is no question of any work being “higher” than any other or “lower”. Preserving the sound of the Vedas must remain the duty of one class so as to ensure plenty in this world as well as to create universal Aathmic uplift. To revert to the question I put to you first. Leaving aside the vocation of the Vedic dharma, let us assume that the hereditary system is beneficial in respect of all types of work. But why should the preservation of the Vedic dharma be the lifelong vocation of one class? It is now established, as I conclude, that however it may be with the other vocations, whether or not they exist, whether or not there is a mix-up in them, the pursuit of the Vedic dharma must remain a separate calling.

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