Sharing Ramanuja with the West

[Guest guest]

Over the past few months, I have been corresponding by e-mail with HH

Sri Chinna Jeeyar Swamy regarding the many fascinating things that I

have learned through regular meetings of an informal inter-faith study

group that I am involved with. This group was established by Mr. Luke

Gordon, our Society's interfaith coordinator, and myself as a means for

exchanging ideas on the the teachings of ourRamanuja Darshanam in light

of other world religions. As this group has served as the impetus for

larger interfaith discussions, including one being planned next month

with HH himself, I thought that it would be beneficial to share these

discussions with all of you.

 

This was the first meeting of our group after the thought provoking

evening with Sri Velukkudi Krishnan Swamy about the universal message of

the Gita. Due to some unexpected obligations at the office, I arrived

slightly late but just in time to hear Mr. Gordon present a story from

an English collection of parables surrounding the mystical life of the

legendary mullah of the Sufi tradition, Sheikh Naseruddin. No one really

knows when this revered teacher lived on earth, indeed no one even knows

whether his unique and often-times humorous tales actually took place.

But, whatever be the case, his stories are filled with an earthy and

practical wisdom that would appeal to members of all religious

traditions.

 

The particular tale that Luke shared with the group described how the

Sheikh was once seen riding on a donkey facing backwards. His disciples

followed faithfully behind him, but were feeling rather uncomfortable at

the reactions of the people around them, many of whom were laughing at

this comical scene. With due reluctancy and respect, one of the

disciples took the couarageous step to suggest to the Sheikh that while

economic situations may have prevented the ability to obtain a horse,

it would perhaps be more suitable for a man of his calibre to at least

ride forward in a regal manner on the donkey, rather than making himself

the brunt of jokes of the public. To this, the Sheikh replied, " We are

not to be concerned with what image we project to the public. Ours is to

serve a Higher Good, one that would benefit even those who now mock us.

Here is the reason that I ride in this manner: Had I been riding in the

usual way, I would have my back turned towards all of you, fellow

devotees of God to whom I have utmost respect. If I had asked you to

walk ahead of me, I would have forced you to perform a disrespectful act

by having your back turned to your Teacher. This was the only way that

I knew of to have respect be shown to both Teacher and disciples. "

 

The group that had gathered to hear the story came to quick concensus on

the profound of the Naseruddin's words and actions. Throughout life,

human beings are pulled by their egos into upholding a self-image, an

image that is forged and shaped by what society considers as the norm.

The pull of societal expectations is so strong that we would even go

against what is considered good conduct if it means that we make

ourselves accepted or applauded by the masses.

 

A true spiritual aspirant must make the effort to shed this ego, to make

the sacrifice of foregoing on societal expectations, and follow what is

prescribed by his/her spiritual path. The easiest way to achieve this

is to simply obey the well meaning commands of the teacher. Mr. Russ

Judy pointed out that Christ states repeatedly in the Bible that if one

wants to show one's love and faith for Him, one must simply follow what

He has taught to the best of one's abilities. The ability to let go of

one's feeling of self-consciousness and isolation from the masses is the

first step in the process that leads to service to the Divine.

 

This led Luke and I to a discussion on the recent trend towards what can

best be described as " Cultural Hinduism, " a secularized approach to our

Vedic teachings that has come into vogue both in India and West through

films. This type of Hinduism involves " looking the part, " wearing

Indian-ish but not too traditional clothing, celebrating mainstream

holidays such as Diwali or Holi in large social or cultural gatherings,

and dancing and singing to westernized renditions of film and patriotic

songs at what were once pure religious ceremonies. This type of

" Indian-ness " has become so popular that is easily catching on even

among US-raised Indian youth, who at one time were clearly identified as

being totally opposed to anything even remotely connected with their

heritage. Luke shared how much of the development of this Cultural

Hinduism is analogous to the Cultural or Secular Judaism that came into

vogue after WW II, during the time that many Jewish immigrants struggled

to be accepted in the racially and religiously divided world of the late

1940s and 1950s. While the world has changed to allow for more

diversity, our image of societal expecataions and our need to conform to

it has not.

 

While this cultural connection to one's spiritual heritage does make it

easier for one to practice one's faith and feel accepted in the overall

society, it does little to elevate one's humanitarian or spiritual

awareness. The question remains as to how to make this deeper aspect

of religion - dedication to the practices and a respectful desire to

learn properly from the Teacher - more accessible to those who seek it.

 

adiye:n Ra:ma:nuja da:san

Mohan