Dalits: Kanchi leads the way

Author: Sandhya Jain
Publication: The Pioneer

The Shankaracharya of Kanchi, Swami Jayendra Saraswati, broke a critical stalemate in the current controversy over the merits of the Tamil Nadu ban on conversions by force, fraud or inducement, by offering worship at a Dalit-run temple in Madurai (The Hindu, 12 Nov. 2002). The Veerakali Amman temple, which serves the religious needs of eighteen villages and has a Dalit priest, lies in the Melur region where 250 Hindus were converted en masse by a Canadian priest of the Seventh Day Adventists on 25 August 2002. Previously, about fifteen hundred Hindus were converted in the neighbouring areas in January 2001. By giving the villagers an unexpected darshan, the Shankaracharya gracefully shattered several myths and assumptions about inequality and divisiveness in Hindu society.

Speaking with his legendary forthrightness, the seer told the gathering what many of us have always known, namely, that Hindu dharma does not promote or envision discrimination and regards people of all sections of society as equals. He rightly stressed that Hindus have an age-longtradition of living amicably as a "family", as brothers and sisters.Candidly accepting that there are always differences in society, headvised the people not to foster discrimination on this count, as unity has ever been the hallmark of the dharma.

The Shankaracharya has truly led by example, with a view to blunting the criticism of evangelizing faiths that social discrimination compels Dalits to embrace other faiths. Hitherto, Hindus have been rebutting the argument by pointing out that the condition of former Dalits does not improve upon leaving the mother faith, and that persisting discrimination in the new faiths has led Christian and Muslim groups to demand the extension of reservation benefits to ex-Dalits in their fold.

Swami Jayendra Saraswati, however, has risen above this cacophony to remind us that we cannot seek refuge in such specious arguments, and that it is our duty to uphold the principle of the brotherhood of man in our own lives. It is now enjoined upon each one of us to be worthy followers of a worthy leader. Tamil society in particular must rise to the occasion and accord the Dalits the personal dignity they crave for; a beginning must be made by doing away with the degrading two- glass system at village dhabas. In this regard, it may be worth noting that the Swamiji's choice of temple was singularly apt. The Veerakali Amman temple attracts devotees from all castes and is also a locally renowned symbol of communal harmony as Muslims regularly join the celebrations of its annual festival in January.

What is most exciting about this new call from the bastions of the mainstream tradition is that it cannot be set aside lightly as a maverick or fringe movement. Swami Jayendra Saraswati followed up the Madurai initiative at Tirunelveli by categorically asserting that Dalits have the right to enter any temple across the State, individually, and offer prayers. This may not make sense to many urban citizens. But what it means is that at many important temples, Dalits from outside the region do enter anonymously along with other pilgrims, but local Dalits who might be recognized would be barred or beaten for entering the precincts.

Now an orthodox Hindu leader with unparalleled knowledge of the shastras has ruled that "appropriate action" would be taken against those trying to prevent a Harijan from entering a temple. And as the cosmic vision of the Hindus does not envisage the shallow separation of religion and the public sphere, as Mahatma Gandhi had intuitively understood, the Shankaracharya has rightly asserted that religious leaders must increasingly participate in public life to foster a social renaissance.

Given the encouraging signs emanating from different parts of the country, it would appear that a major paradigm shift is in the making. Later this month, Hindu religious leaders are slated to meet at Kottakkal in Malappuram district, Kerala, to discuss whether temples should open their doors to all visitors, irrespective of religion (The Hindustan Times, 12 Nov. 2002). Historically, there are legitimate reasons for both the imposition of the ban, and socially, there are valid reasons for its revocation. A mature look at both sides of the coin would go a long way to ensure community amity and national harmony.

Those who contend that conversions are not an assault upon the country's native faith and living civilization would do well to recollect that Hindu dharma has suffered grievously for several centuries, and its temples have been the special foci of sustained assault and injury. Simply put, this is the reason for the self- protective ban on the entry of non-believers into temple precincts. Left historian Sanjay Subramaniam has recorded the fortuitous escape of the famed Tirupathi shrine from annihilation at the hands of the Portuguese. Can one imagine south India without Tirupathi? North India was home to several such Tirupathis; today it has only the Ganga. Yet, the priests of Tirupathi have welcomed all devotees provided only that they declare faith in Sri Venkatesvara; that is why it rankles to this day that Signora Sonia Gandhi should so arrogantly refuse this courtesy at such a holy shrine.

Nonetheless, much water has flown under the bridge, and communities have grown to the point that many individuals wish to stake claim to a larger Indic heritage. Hindu tradition is by definition inclusivist rather than exclusionary, hence deference to the sentiments of non- Hindu devotees would be highly appropriate. The present move is the result of the hurt felt by many at a perceived injustice to celebrated singer K.J. Yesudas, a great bhakta of Guruvayurappan, who has been denied temple entry on account of being born in a Christian family. The poet Yusufali Kecherry, who has written some of the best songs in honour of Lord Krishna, has also been excluded from Guruvayur because of his Muslim origins.

This seemingly innocuous issue came to the forefront a couple of years ago when the Guruvayur Temple performed a purificatory rite after the wedding of the son of Congress leader Vyalar Ravi. The explanation offered was that Mr. Ravi's wife was not a Hindu. But the incident proved unacceptable to the Hindu conscience and sparked off the present reformation drive. Much can be expected from the conclave as the chief of the Namboodiri sect has taken the lead in the matter and major temples and social organizations are expected to attend the meet. It seems reasonable to extend freedom of entry to all devotees (or for that matter even heritage tourists from other faiths) provided that they show proper respect to temple traditions and do not defile their sanctity. And it goes without saying that this generosity must extend to less privileged groups within the Hindu fold.

Change is already in the air. In strife-torn Bihar, birthplace of Lord Mahavira, the apostle of non-violence, authorities of Patna's famous Mahavira temple have decided to increase the number of Dalit priests after a successful experiment launched nine years ago. A former untouchable, Suryavanshi Das, was recruited as a priest and has been successfully performing the traditional rituals along with the Brahmin priests. His public acceptance is absolute. The temple administration actively promotes equality among human beings and maintains links with the Ramanandi community which practiced non-discrimination seven centuries ago.