Brahminism

[Guest guest]

--------------------------begin Dileepan's quote

 

 

This view is not correct. While character is certainly

important, I am sure it is not stated anywhere that it is

*the sole* criterion. By birth you are eligible, and by

character you become one. The converse is, if one is not

born a brahmin no amount of character will make him one.

There is a story in Mahabharatha to illustrate this.

Viswamithra is the only exception, but then he was intended

to be a brahmin by *birth*, but got switched. The convertion

was simply a matter of correcting the switch, not an outright

change of caste.

 

 

Emphasizing character to become a brahmin is troublesome.

Why can't one become a shudra by exemplary behavior, say

like Vidura, or better yet, Nammaazhvaar. It is this

Shudra's name that all Azhagiya Singars of Sri Ahobila Mutt

adorn in their titles with great pride.

 

Also, we often hear that the ultimate goal of all living

beings is to reach the place from where "shudras" emanated!

(adikkeezh amarndhu pugundhEnE -- nammaazhvaar) Thus, I

don't know why anyone would or should want to strive hard

to become a brahmin!

 

-----------------------------end quote

 

-----------------------------begin Srinivasan's quote

 

I appreciate Dileepan's bold and spirited reply on the above subject.

It represents our scriptural view better. However, it must be

emphasized that caste is immaterial for attaining the Lord. There is

ample support from the Bhaghavat Gita. On the other hand, I think the

views expressed by Tatachar and Mohan Sagar on the above suject are

politically correct, but unfortunately far from reality. For

example: How many arranged marriages that we see today are inter-

caste?

 

It is however possible that one day we may see a society (as it is

headed today) sans distinction including that of the Gods.

---------------------end quote

 

 

I stand corrected in my use of the term "solely" in my comments on Mr.

Tatachar's definition of a Brahmin. There definitely is more to

being a Brahmin than just character. And, I would also agree that

there is very little reason, within the context of SriVaishnavism, as

to why one would want to pursue the aim of becoming one. The intent

of my statement was to answer Mr. Sairam's question in a manner that

would not support the mainstream views of caste based on birth.

Perhaps, it would be wise for me to elaborate on my personal views on

the issue at this time.

 

When looking at Hinduism as a whole, the role of caste, whether it is

defined as a product of birth or gunas, plays an extremely important

role. The definition of what a Brahmin is, even when it is based on

gunas, is validated only when the position of Brahmin is recognized

as being the highest within the society.

 

When SriVaishnavism is distiguished from Hinduism, however, a

different picture comes into view. Through the exemplary lives of

our Azhwars, and the magnanimous attitudes of our Poorvacharyas, we

see caste as having little or no value. Indeed, it is the last thing

that the community is concerned about in its adorations of the Lord

and His devotees. This is also clearly visible in the unique concept

of Prapatti, which provides an opportunity for all human beings, from

all walks of life, to realize Him. Consequently, I feel that to be a

Brahmin, or even striving to become one, is meaningless.

 

To address Mr. Srinivasan's statement about arranged marriage, I

think that marriage within one's community can be justified if one

chooses to do so for the purposes of continuing the faith (not for

maintaining caste), just as a traditional Jew or Catholic in this

society would choose to find a partner within his/her own religion.

 

Daasanu Daasan,

 

Mohan

[Guest guest]

[from Varadhan (tananda -- Thirumalai Anandhaanpillai)]

 

---

 

 

The interesting discussion on brahminism & the role of

birth in our tradition reminds me of kulasekaraazhwaar's perumaaL

thirumozhi - 4th thirumozhi. In this thirumozhi, aazhwaar yearns to be born

as something that is always present on the hills of Thirumalai so that he

can be close to our Lord.

He does not even care as to what he is born as - sentient or insentient.

 

Personally, for me this thirumozhi is one of the most devotional

decades in the prabhandham. Reciting this thirumozhi makes one wonder as to

what is His design that made us all come to this country leaving behind the

joy of performing nitya kainkarya to our Lord in the divyadesams.

 

Aazhwaar starts in the first paasuram by yearning to be a stork that lives

in the temple tank -

'vEnkadaththu kOnEri vaazhun kurugaayp piRappEnE'

(kurugu = naarai = stork).

 

Aazhwaar then thinks that if he were born as a stork, there is a possibility

that the stork may fly out of Thirumalai hills. So, in the second paasuram,

he wants to be born as a fish that always resides in one of the water bodies

that are present in the Thirumalai hills -

 

'meenaayp piRakkum vidhiudayEn aavEnE'

 

A fish may be eaten by the stork or other beings that depend on the fish for

survival. Aazhwaar does not want to be taken away from the Lord. He wants to

perform kainkaryam to Him. In the third paasuram, he says

 

'pon vattil pidithudanE pugap peRuvEn aavEnE'

 

He wants to be born as the person who carries the pon vattil to the Lord

everyday.

 

He then thinks that if he were the person who carries the gold vattil, there

may be a chance that he might steal the vattil & be jailed for that (i.e taken

away from the Lord). In the fourth paasuram,he says that he wants to be a

shenbaga tree that gives the flowers that adorn our Lord

 

'shenbagamaay niRkum thiruvudayaan aavEnE'.

 

(Shenbaga flowers are special to our Lord -

periyaazhwaar says in poochootal - 'thEnil iniya piraanE - shenbagappoo chootta

varaay')

 

Well - some people may want to have a shenbaga tree in their homes & may uproot

the shenbaga tree and take it away from the holy hills - To avoid that, in

the next paasuram aazhwaar says

 

'thambagamaay niRkum thavamudayEn aavEnE'

 

He wants to be a shrub on the Hills of thirumalai.

 

The shrubs may be removed by people when they are cleaning up the hills-

So, in the next paasuram, he says

 

'annanaya poRkuvadaam arunthavaththaan aavEnE'

 

He wants to be a part of the golden peaks that adorn the Thirumalai hills.

Then he realises that some people may take away parts of the hills when they

are building new temples & wants to avoid that. In the next paasuram, he says

 

'kaanaaRaayp paayum karuththudayEn aavEnE'

 

He wants to a stream that flows on the hills of Thirumalai.

 

A stream does not flow year round and is dry during certain periods of the year

& also during the drought seasons - So, aazhwaar does not want to be a stream

now. In the next paasuram, he says

 

'nERiyaayk kidakkum nilayudaiyEn aavEnE'

 

He wants to be the pathway on which devotees walk to the temple.

There can be different paths to a temple & if the devotees take a different

path, then he will lose the fortune of being walked upon by the devotees.

So, in next paasuram, he says

 

'padiyaayk kidandhu un pavaLavaayk kaaNbEnE'

 

He wants to be the step to the temple

(aside: 'kulasEkarappadi' - the first padi in the temple at Thirumalai is named

so due to the above paasuram)

 

He then realises that since the step is to the temple of the Lord, people

may cover it with Gold, thereby taking away the opportunity for aazhwaar to

enjoy the sight of the Lord all the time.

 

Everytime he wants to be something, he sees some potential

obstacle that may take him away from the Lord. Aazhwaar gives up & in the

next paasuram says

 

'emperumaan ponmalaimEl edhEnum aavEnE'

 

I want to be some thing (anything) in the golden hills of the Lord.

 

All aazhwaar cares about is being born as something in the temple of thirumalai.

Such is the importance given to being born as a sentient being (leave alone

being born as a human being & then in a particular varna).

 

Pillai Lokaachaariyaar in SriVachanaBhooshanam eloquently discusses the

role (rather 'non-role') of birth in our religion at great length.

 

 

Daasaanu Daasan,

Varadhan