CHARADU PANDIGE

[Guest guest]

Hello Friends:

Friday March 14, Srivaishnava families around the country are

getting together to observe "Charadu Pandige" otherwise known as "Kargaladai". I

would appreciate if anyone in the group (Vasudha Narayanan perhaps ?) can

explain the significance of this festival.

 

Regards.

 

Keshava Prasad

[Guest guest]

Dear Bhagavathothamas:

 

Thanks to Kanaka and Mohan Sagar who showed some interest

in my posting about Charadu Pandige. I appreciate it and have further comments

to offer as follows.

 

Kanaka wrote:

 

"THANKS MR. PRASAD FOR THE EXPLANATION. WE ALSO MAKE UPPU ADAI AND THEY ARE

ALSO HAVE TO HAVE BLACKEYED PEAS [ COOKED FROM DRY ONES ] I could never make

them right and so i just offer eat some butter with sugar

and raisins to god and wear the charadu myself before i go to work . isuppose

everyone does it to their own cofort level .The only thing iwould like to know

is does anyone think that if you believe in the concept but unable to do it the

ritualistic way would that have the same blessings from the lord . this might be

a silly question but has been bugging me for a while re . all pandigais. thanks

, kanaka"

 

Dear Kanaka:

 

I described in my posting what I learned from others about the traditional

Charadu ceremony. Like any other traditional custom, this has background,

history and a protocol for its observance. Protocols ensure uniformity so that

everyone knows what to do especially when such observances occur in an assembly.

Protocols also provide a basis for giving rise to a sense of fulfillment and

also documentation so that future generations can learn and perpetuate the

practice if they choose to. The important aspect in observing any religious or

cultural ceremony is one's state of mind and focus of thoughts during the

ceremony. This can vary among individuals depending on their understanding of

the need for such a ceremony and their expectations as a result of such

observance. We all seek the blessings of the Lord for success in whatever tasks,

projects that we undertake to facilitate our living on this earth. This has been

a subject of extensive discussions recently on this forum. There are also

protocols such as "Thiruvaradhanam" offered to the Lord which are performed

because it is our duty as His devotees and there are no materialistic

expectations associated with them. Charadu ceremony like most such observances

in our religion, in a way combines the two aspects of our worship. By following

the tradition of offering the Charadu to Lakshmi Thayar first, we recognize the

presence of the mother of the universe among us and are fullfilling a duty as

Her sevakas. By doing so, we are left with a sense of accomplishment and also a

sense of expectation that our interests are being looked after. In this case,

it is preserving the good thoughts and feelings between a husband and his wife

or between a daughter-in-law and her mother-in-law or a young woman and the

future partner of her dreams depending on the circumstances. If we stop there,

we will be conducting ourselves in accordance with "Marjala Kishoranyaya"

(explained later). Many of the religious observances are more often than not,

an excuse to remind ourselves at least on an annual basis of not only the

special relationship that each one of us enjoys with Paramatma but also, of our

feelings and responsibilities towards one another in basic human relationships.

Though it is important to stick to the traditionally established protocols in

such ceremonies, it is more important however, to orient our thoughts and mind

towards what we expect to accomplish with such observances. It takes an effort

on our part and if followed, we will be conducting ouselves in accordance with

"Markatakishoranyaya" (read the posting further for an explanation). This is my

opinion and you may seek other explanations from the learned members of this

forum. Hope this answers your question at the least.

 

Mohan Sagar wrote:

 

"..........................................However, in my personal opinion, this

harmony should not provide us with cause to just throw aside the

distinctions between the two schools as passe and petty. There a number of

philosophical and epistemological issues in this debate that, at times, are

crucial to the understanding of our Sampradayam. Included in these is how the

two schools view prapatti, which all would agree is the essence of our religion.

While neither school should (or would) proclaim supremacy over

the other, I would concur with Mr. Sudarshan that a certain level of healthy

conversation would be helpful in furthering our understanding of the teachings

of our poorvacharyas............................................."

 

Dear Mohan:

 

Thank you for your observation. I took the example of "Vadagalai" and

"Thengalai" arguments only because they were currently taking place on this

forum and appeared to be a good example to make a case in point. My

understanding of how these divisions came about is as follows: A sectarian split

among Srivaishnavas took place after Sri Ramanuja attained "Thiruvadi". They

literally mean Northern and Southern schools of thoughts very much similar to

what exists in India as well as in the U.S. even today. The two sects developed

different view points of "Bhakti" and "Prapatti" for the soul on its way to

liberation. Both emphasised different aspects of scriptures for study,

interpretation and adoptation in matters of practical importance to Jeevatmas.

They even went to the extent of defining their own methodologies for observances

of traditional ceremonies, their social status in relation to others and so on.

Vadagalais who favored Sanskrit works and the path of Bhakti assumed self-effort

as a prerequisite to Prapatti based on the maxim of "Markatakisoranyaya" (The

maxim of young one of the monkey which has to make an effort to cling to its

mother in order not to be left behind). The Thenkalais on the other hand,

preferred Tamil works and the path of Prapatti (Self-surrender) for the

liberation of the soul based on the "Marjalakisoranyaya" (The maxim of the

kitten totally dependent on its mother to take care of it without having to

worry about its own abilities). Though there has been no known checks to

interdining, intermarriage and social harmony at home and temple, when it comes

to control of power in various aspects of society and affairs of the temples,

the division has been perpetuated even today. Yes, a lot of good has come

about with the division especially in the development of literature in both the

languages. But the division raises its ugly head time and again causing problems

and mistrust among humans just like the distincton between North & South

Indians, Northerners & Southerners in the U.S.

 

The solution perhaps lies in bringing about some sort of integration in thoughts

and deeds among the divisions so that the concept that all men and women are

created equal and we can totally dispense with the arguments about anyone's

superiority over the other, whether humans or Gods and Goddesses. Such reforms,

even if in a limited sense, not to hurt the progress of independent creative

efforts but only to cause social harmony, could be be instituted only by our

religious leaders in the past and can be tried by the religious leaders of the

present, to be rewarded with any degree of success. It is upto us their

followers, to bring the case to them. This was the point I was trying to make.

 

Adiyen.

 

Keshava Prasad.