Who is a Brahmana? DR.NK.Brahminism and Youth

[Guest guest]

BRAHMINISM AND YOUTH

 

Dr. N. Krishnamurthy

 

1. INTRODUCTION

 

Is there an identity crisis among the Brahmin youth in Singapore?

Many of the youths’ apprehensions surfaced with surprising frankness during

the SDBBS Youth Seminar on May 23, 2004. They were confused on what was expected

of them as Brahmins, and how they might meet these expectations. Young parents

worried about their children’s development along the proper lines.

This article is based on my presentation at the Seminar, the question-answer

session that followed it, and my subsequent discussions with some parents and

vedhic scholars. I address my comments to the Brahmin youth of Singapore,

“youth†meaning teenagers to age thirty.

We shall refer to the ideal philosophy and way of life of Brahmins, as

“Brahminismâ€.

2. MODERNISATION OF BRAHMINISM

Secular reformers have simplified our difficult precepts, and abbreviated our

tedious practices. Many people accept them as a matter of convenience or as a

salve to their conscience. However, such reforms do not have the seal of vedhic

authority, and will not be accepted by pious Brahmin community elders.

On occasion, I too have propounded flexible approaches such as the “part-time

Braahmanaâ€[ii], believing that doing something, somehow, in the right

direction, is better than doing nothing. But in this essay, I shall restrict

myself to beliefs of our matah-adhipathi-s [monastic heads] in India, and to

practices of learned priests ministering to our religious and spiritual needs.

Within the Brahminic code, no one is authorised to modify vedhic injunctions. To

quote (in my best English translation from Tamil!) a great saint of modern

times, the late Jagadhguru Sri Chandra Sekharendra Saraswathi Sankaraachaarya

SwaamigaI[iii] of Kanchi Kaamakoti Peetam in India:

“I have no authority to change scriptures to suit today’s convenience,

policies, and practices.†[P. 780.]

Meaning no ordinary secular mortal can! We must just accept that for certain

worthwhile goals, there can be no short cuts and no substitutes.

Actually, my young Brahmin friends, on serious thought, you too would not want a

short cut.

Do you really believe you can simply go through one or two special religious

annual rituals organised by the Sabha or conducted at home, and consider

yourself a Brahmin for the rest of the year? Can you hope to be admired as one

by your juniors, respected as one by your peers, or accepted as one by your

elders? What would you be leaving for your future generations?

Would you want our great traditions watered down for expediency, to the point of

irrelevance? Wouldn’t it be like getting a degree from a non-accredited

university?

Shouldn’t you rather strive to meet the high standards set by authorities,

just as the students among you do in your studies, and the employees among you

do for your promotions?

Here, please note, we are not talking about the relative merits of alternative

paths to moksha [salvation]. Not arguing whether it is not enough to be a good

person and a good citizen. Not debating about superstitions and archaic customs

which have nothing to do with vedha-s. Not asking whether God discriminates

between different ways of worshipping Him (or Her or It).

God may not. But as long as we live amongst well-meaning folks with high

standards, and we wish to be identified with that group, we need to heed norms

that would entitle us to belong.

So I wear the mantle of an elder, voicing the deep concern of Brahmin elders, to

guide you in remaining a Braahmana. Taking the less popular but more scriptural

stand of explaining the only authorised path. Holding out encouragement for the

serious, and hope for the sincere.

3. THE FOUR VARNA-S

Hinduism identifies three “gunaâ€-s [qualities] in human beings:

Sathwa: Pure and serene, leading to knowledge and happiness

Rajas: Passionate and agitated, leading to desire and action

Thamas: Ignorant and lazy, leading to indifference and inaction

It then classifies people into four “varnaâ€-s [colours] depending on the mix

of these guna-s:

Braahmana, coded white for purity, was predominantly Saathwic. He (the male term

meaning either gender, unless specified differently) was usually a priest or

teacher.

Kshathriya, assigned red for courage, was highly Raajasic, with some Sathwa. He

was usually a nobleman or warrior (– today’s politician or policeman).

Vaisya, denoted by yellow for wealth, was also mainly Raajasic, but with some

Thamas. He was usually a merchant, farmer, craftsman, or clerk.

Soodhra, marked dark blue colour for service (a la “blue collar workersâ€),

was chiefly Thaamasic. He was usually a servant or labourer.

The composite of attributes and duties of a varna is its “dharmaâ€, its

ethics and way of life.

“Jaathi†[caste] refers to subsequent sub-divisions within varna-s,

according to their leader, craft, geographical location, etc. It has no

scriptural basis or sanction.

Which varna is superior?

Varna boundaries were strictly observed, but all were considered equally

valuable to society, equally necessary for its smooth functioning. The goal for

all was same, the paths different.

Even today, some kind of class system similar to the varna scheme persists in

most societies.

For instance, we accept the widely varying incomes, powers and privileges, of

say a doctor and a construction worker, because we know how each got to where he

is. How much study and training, time and money, it took for each to get there.

On the job, how much initiative each takes, and how much responsibility each

bears.

4. BRAAHMANA DHARMA

The word “Braahmana†means one who seeks “Brahmanâ€, the Ultimate Truth.

A Brahmin is expected to embody intense faith in God, self-control, austerity,

forbearance, moderation, compassion, honesty, knowledge and wisdom, and lack of

hatred and anger.

The man must be well versed in the scriptures, and serve as the kartha

[performer of rituals], as the woman, his “saha-dharmini†[partner in

conduct], must be the custodian of tradition.

Scripturally, a Brahmin’s duties included the following:

¨ Learn and practise scriptural tenets and religious rituals, in letter

and in spirit

¨ Train other Brahmins in their varna lore.

¨ Perform rituals for, and teach necessary religious skills to, other

varna-s

¨ Learn all useful skills, arts, and sciences, to teach and help others,

not for personal profit.

With such an exalted status, what were his privileges?

Nothing material or tangible. High moral and intellectual power, if it can be

called a privilege. People respected him for his knowledge and wisdom, and

sought his guidance. The Brahmin walked the straight and narrow path, of simple

living and high thinking at all times.

We have to search hard to find what today’s lay Brahmins can salvage of these

lofty ideals!

5. WHY STILL BE A BRAHMIN?

This is why I exhort our youth to continue to be a Brahmin, to become more of a

Brahmin:

1. Duty: Because it is your duty – To your parents and other elders who have

invested their love and time and energies on you. To your younger siblings and

peers looking up to you as a role model. To your children, whose future you hold

in your hands.

2. Pride: Because it is your birthright and your destiny. Because Brahminism

is founded on the oldest and most broad-based scriptures in the world, the

vedha-s. Because within and around the rigid rituals, there is so much that is

beautiful to understand and to practise.

3. Utility: Because of its rich religious and philosophical content. Whatever

we may call it, acquiring virtues such as discipline and moderation cannot be a

complete waste!

4. Service: Because while non-spiritual – often frivolous, even damaging −

youth activities thrive, the spiritual aspect of our life languishes, and you

can help correct the imbalance!

5. Stewardship: Because Brahmins are custodians of Hinduism's vast

knowledge and wisdom, designated to protect, preserve, and promote Braahmana

dharma.

6. Survival: Because, frankly, you are our last – and our only – hope!

You alone can keep the flame of Brahminism alight. Only you can replenish the

varna stock for the future.

6. THE VALUE OF BRAHMIN BIRTH

Saasthra-s and puraana-s are full of instances of how little birth alone counts

towards varna. If Brahmin birth is considered a great “punya†[blessed

gift], any implied superiority is only potential. Yet, Brahmin birth does offer

a better launching pad towards spiritual progress.

All Hindus are Soodhra-s at birth – in the sense of being amoral and

spiritually ignorant. Anybody born into the other three varna-s must claim his

birthright by training and behaviour. “Upanayanam†[sacred thread ceremony],

is the initiation for this outreach. That is why a Braahmana, Kshathriya, or

Vaisya is called a “dwija " , meaning “twice-bornâ€.

In the olden days, being born into a Brahmin family automatically guaranteed

full immersion into Brahmin dharma, the child being guided by generations of

elders in the joint family. So, birth was an easy way to identify and classify a

person, a convenient link to pass on knowledge, expertise, and (more

pragmatically) a family’s assets and growth potential.

But today, training in Brahminism is not automatic in a Brahmin family. Joint

families have gone nuclear. Parents may or may not be ready, willing, or able to

guide the youth.

On top of it, TV, computer and hand phone, drag youth and grown ups alike, along

easier and more exciting directions. The result is that many Brahmin youth do

not follow their dharma.

7. THE NEW BRAAHMANA

The Brahmin youth of today starts with the advantage of being born to Brahmin

parents.

Most of the long list of virtues that mark a Brahmin are good for all. But many

of them are difficult to quantify and to cultivate. We shall just assume that

every youth tries to be good.

As to how he fares in his dharma, there are two aspects: One, what he does amid

his peers in his career outside the home, and the other, what he does for

himself and his family at home.

Nowadays one’s career is not determined by varna. If the youth happens to be

in a field of study or work which involves sharing of higher knowledge and

pursuing exalted truth, as by priests, teachers, and research scholars, he is in

Braahmana dharma. Otherwise, however well he may work at Kshathriya, Vaisya, or

Soodhra tasks, it may not add much value here.

So, all he can count on are the nithya-karma-s [daily home observances] of a

Brahmin:

¨ Thrikaala sandhya vandhanam [thrice a day worship of the Sun God]

¨ Pooja, archana-s and homam-s [daily prayers and regular rituals]

¨ Vedha paaraayanam [recitation of the scriptures]

On the value of Gayathri manthra, the essence of sandhya vandhanam, the

Swaamigal says:

“The power of all vedha-s is enshrined in Gayathri. If one does not recite it,

recitation of any other chant will also not have any power.†[P. 850.]

Gayathri, the adoration of the sun as life energy for all mankind, can never go

out of fashion!

If further, the young man conducts other daily pooja or japam at home, and/or

participates regularly in the Sabha’s religious events, that would count for

additional credit.

On vedha study, this Paramaachaarya [Great Teacher] says:

“All Brahmins must learn as a minimum, Purusha Sooktham, Sri Sooktham,

Rudhram, and other vedha-sooktha-s.†[P. 980.]

“Whatever adult employed Brahmins may or may not do for themselves, they must

organise vedhic training for their sons without fail. [P. 438.]

Some Brahmins, and their children too, attend vedha classes organised by the

Sabha. This, if reinforced by chanting at home (aloud, to get pronunciation and

tone right), is laudable too.

8. SANDHYA VANDHANAM

The sandhya vandhanam is not the exclusive preserve of the Brahmin. It belongs

to all three dwija-varna-s. But it is the Braahmana who must be the authority

and resource for all in this.

Can our youth do sandhya vandhanam regularly?

Sure! After all, today we do so many more tasks, deal with more difficult jobs,

than earlier generations. We do them because we have to do them, or really,

because we want to do them.

So, first Brahmin youth must want to retain this last vestige of our culture.

Without conscious and decisive effort by them and by their families, the

accumulated spiritual strength of our ancestors will deplete and vanish, first

from families, then from the community.

Again, the supreme pontiff says:

“A family in which Gayathri has not been chanted for three generations loses

its Brahmin identity. That child cannot again become a Brahmin. " [P. 849]

It is not unduly alarmist to think thus. After all, when a rich man’s children

and grandchildren squander the family fortune, succeeding generations are

reduced to penury. The same erosion of values can happen to a long tradition of

classical Carnatic music, or other cultural assets.

How does one get actually get into the daily sandhya vandhanam routine?

The Swaamigal first prescribes preferred norms for this, and then in his

infinite wisdom, follows up with suggestions on absolute minimum standards for

the busy Brahmins of today:

“Every day, he [a Braahmana] must recite at least two syllables of vedha. If

he cannot do that, he should at least not omit Gayathri japam. He should recite

this chant thousand times daily. [P. 437.]

â€The sun is the presiding deity of Gayathri. Sunday is a holiday for all. At

least on that day, he can get up at 4 a.m. and repeat Gayathri a thousand times.

[P. 437.]

“At the very least, he must repeat Gayathri ten times at dawn, noon, and dusk

every day, even during the most pressing of times. [P. 438.]

“Those who have to go to office early and cannot be home in the afternoon may

do the mid-day argyam and japam 6 naazhi-s [2 hrs. 24 mins.] after sunrise. [P.

853.]

“Those who have to rush to morning shifts soon after waking must also do their

best. In the

evening, they must make up for any deficiencies of Gayathri.†[P. 980.]

These concessions are not the sweeping changes proposed by a rash reformer, but

a reluctant compromise offered by a compassionate religious head. He explains

his stand, and adds a warning tinged with some humour:

“I realise it is not quite right for me to suggest such short cuts. If I relax

a little, even the rest of the discipline will vanish quickly. But I am

concerned that if I insist on a very strict regime, all of it may be ignored.

That is why I have to suggest some compromise. [P. 438.]

“Those who cannot do all of it may offer argyam and recite Gayathri ten times.

If one thinks ‘So just these two are important? We will do only these.’ then

even these may be jeopardised. If people do only ten Gayathri-s on the excuse of

incapability and emergency, then they may end up always facing incapability and

emergency!†[P. 850.]

A further presumption here is that the young man dresses for the part, except

when impossible: Veshti and angavasthram, vibhoothi or thirumann on the

forehead, pancha-paathram and uddharani. It takes just an extra minute or two

for these preliminaries – try it![iv]

9. WHAT THE YOUTH NEEDS TO DO NOW

For the Brahmin youth who are ready to get going, here is my road map:

1. Decide to become a true Brahmin, a practising Brahmin. Be proud of being a

Brahmin.

2. Adopt and practise the basic principles of Brahminism (and of course,

Hinduism).

3. Set apart five to ten minutes a day, both morning and evening, for

essential prayers.

4. Attend family functions and festivals, and activities of the Sabha. Take an

interest in them, participate, learn their significance, enjoy them. You will

find so much of value.

5. Seek out the aged elders in your family – while you still can. If you

work it right, they may share their experience and wisdom with you. Who knows,

by the time your turn comes, you may have something of spiritual value to pass

on to your grandchildren!

For the extra five minutes you need, just set your alarm five minutes earlier.

Or save five minutes from other morning chores like shaving or bath. Or, review

the priorities, shift down some non-essential activity, pushing your and your

family’s spiritual survival up a notch.

Surely, five minutes more for your daily communion with God is not too much to

ask?

10. THE GENDER DIFFERENCE?

We have been talking mostly about observances for and by boys and men. What

about ladies?

Again, reformers have claimed that it is anachronistic to keep women away from

chanting Gayathri or learning the vedha-s. Many organisations have inducted

women into male

rituals.

But conformists insist that Hinduism sets out different paths for different

segments of society, all leading to the same ultimate goal. For both males and

females, our ancestors ensured spiritual progress, just as in the case of

varna-s, by division of labour rather than by duplication of effort, by

cooperation rather than competition between the genders.

Rather than pursue this controversial and complicated matter in a no-win

argument, we may review the positive aspects of the status quo, at least as far

as this article is concerned:

The pre-eminent position that the saasthra-s give to our women is well

documented.

Tradition-wise, the “saha-dharmini†wife is really the better half in the

family. In the matter of family traditions, it is the woman who keeps the

husband in line and the children in tow.

She makes all arrangements and food preparations for festivals and family rites.

She draws the kolam [sacred design] and lights the sacred lamp; marks

Krishna’s feet on the floor for Gokulaashtami; recites for the priest the

stars of the entire clan. At functions, she occupies centre stage and holds the

spotlight, dressed in colourful clothes and glittering jewellery.

Young ladies are automatically drawn into festivals and functions, pooja-s and

vratham-s by older womenfolk. Such interaction with experienced ladies brings

understanding of traditions, and a gradual maturing into family life. Our young

men have no such apprentice scheme.

Further, in Singapore, only young men have to undergo two years of National

Service. Does this make women the inferior sex? (Note, instead, they get ahead

of the men by two years!)

We accept this because authority says so. So too may women accept the vedhic

restrictions.

There are many observances in which women can join men. There are also many

pooja-s and vratham-s that women alone can perform. On the other hand, without

the wife, a dwija man cannot perform most ceremonial rites.

So, young ladies, not being able to do a few rituals men are required to do need

not become a bone of contention. Here are a few suggestions – if you do not

already practise them:

¨ You could learn at least one sloka about each main deity in the Hindu

pantheon, maybe more on your family God. This set of prayers may well be your

equivalent of

Gayathri.

¨ A daily devotional song or two at home will raise the family’s

spiritual and cultural tone.

¨ If you happen to be the lady of the house, or the eldest child (or only

girl!) in the family, you may remind, urge, or threaten, the males to do their

sandhya vandhanam … properly!

11. A FINAL WORD

I have tried to convince our youth that Brahminism is indeed worth preserving,

that with a little extra effort they can participate in and promote this grand

scheme.

But what about “true†hardship cases? When you really have no slack in your

schedule, and your time and energy are already stretched to bursting point with

important work? (Sure?)

Just because you can’t do it right or you can’t do it all, you shouldn’t

stop doing it altogether.

Don’t miss the daily date with God. Keep doing what you can, as and when you

can, but no tricks, no excuses.

In closing, I can do no better than end with a fervent exhortation from the same

great saint:

“You must feel the anguish that you are not doing your duty. You must feel the

passion to do your duty. Then it has a unique value. Then the all-merciful

Almighty will not ignore your efforts.†[P. 980.]

_________

--

Generally, “Brahmin†will be used as the popular term for

“Braahmanaâ€. The latter will be used where it would sound better.

[ii] Krishnamurthy, N., “On Being a Braahmanaâ€. 60th Anniversary Souvenir

Magazine, SDBBS, Singapore, 1984, p.13-17. Reprinted in the 75th Anniversary

Souvenir, SDBBS, Singapore, 1999, p. 13-19 [For softcopy by e-mail, contact me.]

[iii] “Daivatthin Kuralâ€, Vol. 2, Vaanadhi Padhippagam, Chennai, India,

1983, 1051p. [Page numbers cited after each quotation.]

[iv] If you have a problem with the terminology, actual chants, procedures,

etc., let us know. We will find a way to help you.

--- On Sun, 4/20/08, P.S.Swaminathan <maniaps wrote:

P.S.Swaminathan <maniaps

Re: Who is a Brahmana?

advaitin

Sunday, April 20, 2008, 3:30 PM

Dear Sirs,

I have been a silent member of this group. Due to other commitments I could go

through the group messages lately now only. I found the above posting of

Sri.S.N.Sastriji to be quite interesting.

In two separate emails I shall send an article that my uncle wrote 25 years ago

on a similar note and also a rejoinder that he penned few years back. I have

always enjoyed his writings which are traditional yet with a modern outlook and

appeal.

Hope these articles are of interest to (some) members (at least.)

Hari Om

Swaminathan

--- On Wed, 11/21/07, S.N. Sastri <sn.sastri wrote:

S.N. Sastri <sn.sastri

Whp is a Brahmana?

advaitin

Wednesday, November 21, 2007, 8:49 AM

Dear Shri Ram Chandran,

As suggested by you, I am giving below my article " Who is a

Brahmana " .

Incidentally, every one is addressing me as " Sastrigaru " , probably

thinking

that I am an Andhra. I am a Tamilian from Kerala. I do not know a word of

Telugu.

S.N.Sastri

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