PART I- MYTHS-Sec.1-Intro. 4 0f 4

[Guest guest]

Dear Bhagavatas,

 

With this posting, we conclude Section 1- Introduction to Part I on

Myths. Some anecdotes from our Scriptures with comments will follow

before we proceed with Miracles and Mysticism.

 

After going through the entire series, you may raise any queries and

offer any constructive comments to improve the quality of this

presentation.

 

Dasoham

Anbil Ramaswamy

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In the following pages, we allude to episodes randomly selected from our

scriptures. We hasten to assure you that it is not our intention to

explain the inexplicable or to defend the indefensible or justifying the

unjustifiable. All we seek is to figure out whether and if so what moral

values these episodes hold for us and whether and if so, how far they

are still relevent to the modern times.

 

It should, however, be noted that the inexplicability or indefensibility

or unjustifiability stem from the social mileu of the times when the

events occured which we from such a distant period of time are unable to

comprehend, much less appreciate. It is difficult for people of one age

to judge the customs and moral mores of another age so far removed from

their own times. It requires a good amount of imagination and

flexibility of mind even to understand and then to assess the merits and

defects of systems with which we are not familiar. For example, let us

take the conversation between Rama and Bharata, otherwise known as

RAMAGITA:

 

Bharata comes to the forest to plead with his elder brother, Rama to

return and take over the reigns of Ayodhya that rightly belonged to him

by virtue of the law of primogeniture. He advances several arguments

which Rama is not able to refute. But, finally Rama explodes a bombshell

saying " It was our parents' wish that I be banished for 14 years. How

can we transgress this wish?

" Matha Pitubhyaam uktoham,Katham Anyath Samachare?

(Valmiki Ramayana Ayodhyakaanda104-22)

On hearing this, Bharata becomes speechless and had nothing further to

plead against. This was because implicit obedience to the parents was

the accepted inalienable norm of behavior for children and even the

thought of disregarding would never cross the minds of children in the

Ramayana days.

 

Times have changed so much now that even consideration let alone respect

for elders and parents have become not only non- existent but also that

positive insult and elder abuse if not injury have become the hallmark

of the pseudo culture of modern society. In this background, the very

essence of the debate culminating on the note of obedience to the wish

of parents cannot be countenanced or digested now. The redeeming

feature, however, is that today's youths also get old much sooner than

they imagine and would realize their folly when their own progenies pay

them back in their own coin by a repeat performance towards them.

 

Apart from the yawning time - divide, the space - divide also plays an

important role in altering attitudes. For example, In the holy place of

Badarikaashramam on the lap of Himalayas flows river Alaknanda whose

water is so bitterly cold that as you dip your finger in the water, the

finger loses its sensibility. Adjacent to Alaknanda is a hot water

spring called Taptakunda ( meaning a boiling cauldron) the water of

which is always at a boiling point with a liberal dose of sulphur that

on being dipped, raw rice can get cooked. Nearby lies a rocky surface

called Brahma Kapaalam

( literally meaning the skull of Brahma). Orthodox Hindus trekking from

far south take bath in a mixture of the two waters, reach up to the

Brahma Kapaalam for offering obsequies to 14 generations of their dead

ancestors. At this time they are expected to wear only a dhothy wrapped

around their waist leaving the chest uncovered and shivering in the

spine chilling cold and gusty winds at that altitude. But, the priest

who is the master of ceremonies is fully clad from head to foot with a

closed woolen coat neatly buttoned up. What is worse is that even while

uttering the holy mantras, he never stops puffing up smoke from his

cigar. Smoking is taboo even normally, more so in a religious rite.

Nevertheless, the only priest available at the dizzy and cold heights

of the mountain range is condoned even by the devout- since they deem it

as ' Desa Aachara'- (the local custom). While the tourists come and go,

the priest remains day and night thoughout the year exposed to the

incessant cold. To keep himself warm to be serviceable enough, he has to

resort to the clothing and the smoking.

 

When even in Bharatavarsha known as Karma Bhumi ( place of action), such

a deviation from the strict codes of attire and habit find relaxed

dictated by circumstances, it is no wonder that the rigidity of the

codes get much diluted in far off places with similar climatic

conditions like in the U.S.A which is euphemistically called 'Bhoga

Bhumi'( Place of enjoyment)

 

It should be remembered that 'Exceptions prove the rule'. Just because

solitary instances like the above do occur cannot be made an excuse for

deliberately indulging in deviate behavior. Our tendency, however, is to

make the exception - the rule !

But, even today, we find quite a handful of orthodox Hindus who refuse

to compromise and consciously strive to live up to the norms prescribed

in th Sastras giving the lie direct to the claim of some that it is not

possible nor necessary to stick to the rules.

 

Therefore, we seek to highlight the value systems that governed the day

to day life of our forebears as revealed in the mythological episodes -

values which are as valid today as they were at the time they

flourished. We may benefit by following them, of course, mutatis

mutandis. to suit the compulsions of modern times and climes but without

eroding the values themselves.

(Introduction Concluded)

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