| Hinduism is the main religion of India and Nepal. Does it declare anything that does not agree with our reason? Certainly it does. Sometimes, its statements completely discard our commonsense. The statement that 'the idol of Ganapathi drinks milk' is an example. Did anybody question it? None, Installation of an idol and invocation of the so called Devine force in it are common among Hindus. It is actually the installation of Devine force into an image of God. Ganapathy idol (carved in stone) is an example. Can our intelligence agree with the invocation of Devine power in a piece of rock carved in stone by man. Never. Because God is the creator. This piece of rock is also one of his creations. He has billions of other creations. Why should he withdraw himself into a particular creation? (i.e., a piece of rock) How can it be justified? He himself created faeces and alcohols. |
Why doesn't God; the protector and the spirit deity of all, choose himself to sit perpendicular? How can the God who is unable to sit straight protect the devotees?
"When human beings become aged, they lose their life force or soul and they die. Sometimes Astrologers, through their astrological calculations, discover damages to the spirit in an idol. But they don't say that God is dead. Isn't it meaningless to worship a spiritless deity or God? There is no means to check whether a deity has lost its spirit or not. We have to invent a 'spirite-scope meter' to measure the presence of God in an idol.
There are two famous temples near my house. One is Siva temple. The other is of a household deity. Meanwhile, in the astrological calculations with God, it was discovered that Lord Siva had lost his vigor due to the disturbance of a ghost which had entered the idol of Siva. Nobody knew the reason for this hurried astrological calculation. Perhaps, the devotees might have thought that Siva idol had lost its life vigor.
"If Siva, the deity of fury or destruction opens his majesty's third eye, the whole universe will crush into pieces. By discovering the secret of an ordinary man's ghost could affect and torment such a powerful God of fury, the astrologer made the devotees Himalayan fools and later left the place with a huge remuneration. Later, spending thousands of rupees, the devotees saved 'Siva' from the clasps of the evil spirit and again, considering him as all powerful and as the fulfiller of their wishes, they started to worship him. Who knows what happened to the thinking capacity of humans?
Again; a gentleman decided to sell a part of his land. But none was ready to purchase it because there was a 'Mandapa' (the raised holy platform). It was of Bagavati, one of the goddesses. The owner of the land played a trick. In the local temple of the household deity, there was scope and space for one more deity. Now a days most of the temples have been undertaken by local committees. The gentleman approached the temple committee and suggested an idea of evoking the 'Bagavati' in to the temple pedestal and he offered all helps to this. The central committee was highly pleased and satisfied that they got one more deity without much effort. Everything went right. One more platform was raised in the temple of the house accommodate deity. Devotees became very happy. When Bagvati was evacuated, the owner could sell the land for a good price.
This incident happened six years ago. Meanwhile, there too happened an astrological calculation with gold. This revealed a big blunder committed by the devotees and the temple committee.
Though the rich gentleman had delivered 'Bagavati' to them, the offerings were by mistake made to 'Durga', another deity. Theologians and astrologers discovered that due to the power of offering and hymns chanted, the force of Durga had started to pervade the idol of Bagavati. But there was solution.
Experienced priests were called and hymns from Vedas were chanted for seven consecutive days. To chant mantras or Vedic hymns under the leadership of experienced priests for 7 consecutive days to invoke the spirit of Durgah which affected Bagavati and to drive it back to some other Durgah idol in any of the Durgah temples were the solutions suggested by senior clergy. Special sheds and preparations were arranged instantly. I was a witness to all those activities which lasted for seven days and nights. Later, I heard that they spent 13 thousand rupees for the whole business of deity replacement.
If the astrologer is right, we can conclude that Bagavati can gradually be changed to Durga and Vice versa. Man can transform any god as he likes. God appeared where men called. Keralaites at 'Mayoor Vihar' in Delhi were heard to have taken Guruvayoorappa to their dwelling place. They took not Sri Krishna but Gururvayoorappa to Mayoor vihar. Srikrishna is not enough for them. They need 'Guruvayoorappa' (Krishna at Guruvayur) himself for making money! Actually they are playing pranks on the god, that is the real meaning of all these concepts" (MKS Nambiar - in Yaktivicharam 1989 Sept.).
Though written by a rationalist, can we neglect the above said lines? When this religion displays a lot of idols under different names like Bagavati, Durgah, Srikrishna, Siva linga (ie an idol in the shape of penis) Vishnu etc and declares that devine spirit is invoked and driven out from this and that idol, what do these mean? What does it mean when a religion says that the entrance and exit of Devine spirit happens sometimes by mistake and is thrown and dissolved later? What does this religion do when it says that devine spirit can be weakened or strengthened? The above mentioned writer calls it as playing pranks with God. But actually isn't it a sort of playing pranks with the thinking capacity of Millions of Hindu believers? Are these kinds of the deformities and infirmities suitable for divinity and divine spirit? Then, how can believers escape from these types of insults? Yes.. The only solution is not to believe in these types of playing tricks with the divine spirit. Try to realize that there is no divine spirit in any idols. An Idol is only an idol. It is only a piece of stone, a cake of clay, a plastic object, powder or dry oil. When any substance is dry it absorbs water. When a boy after urinating, holds a piece of stone on the tip of his penis to clean it, the drops of urine soon absorb to it. It is based on a common natural principle. The same happened in the case of Ganapathi idol's milk consumption. Instead of pouring milk into its mouth, even if you pour it on its legs, the same will happen. It is not a proof for divinity.
The myth of Ganapathi's drinking milk led a number of people to a sort of senseless-ness. Like that the thripputharattu' (Arattu is the ceremonial bathing of an idol in a river) in chengannur temple too worries the believers of this religion. Bellow, you can see a thinking man rejects it.
'Once, a doctor's letter about Thripputharattu' in chengannur temple and my opinion of it were published in rationalists weekly.
The doctor wrote that he could doubtlessly realize that 'Bagavati idol in the temple was having menses. He said one Madam Carnel Munroe had discovered that the blood seen in the clothes on the idol had been the original human blood. Devotees jostled with each other to get a piece of the blood stained Devine attire.
After a careful study of the incident, rationalist MC Joseph declared that the head priest applied the menses blood of his wife or daughter or the 'Thali' of the temple (Lady who sprinkles holy water) on the idol's costume. That is the 'thripputh'. Doesn't your intelligence whisper to yourself that Mr. Joseph is right? (K.M. Velayudhan, Yuktivicharam 1989 Sept.) Look how man's intelligence is mocked at when it is said that a particular god drinks milk or a goddess is having menstruation. Menstrual blood is flowing from the stone statue or its Devine spirit? Then how can't it have a uterus? Menses proves the presence of many inner organs including womb in a woman. It certainly points to embryo and ovary. Then, why don't the devotees wait for the delivery? Won't the Bagavati idol deliver a child once? We can't withdraw shrink ourselves back from everything saying that it is part of religion or belief. That which completely disagrees with our intelligence should be discarded. Historic background and our logic always question the existence of these kinds of temples.
See a few lines from "Through the main Temples of Kerala" written by Kunchikkutan Ilayatu, a person who worked as an official in most of the temples in Kerala. "With Aryan domination or Aryanisation". 'Kavu' (dense wood where Kaali and the serpent are worshipped) was turned in to temples. Budhism was expelled. A large number of Budhist monasteries were turned into temples. Thus Brahmanism was strengthened. Brahmins were powerful enough even to frighten Budhists away. It is evident in the pornographic songs and floor dances in cherthala and Kodungalloor temples. Those were sung actually to abuse and frighten Budha believers away. Later, Aryans gave a devine halo to this to make the people follow. They propagated these pornographic hymns (?) by spreading the news that the goddess Bagavati would be pleased if those were sung yearly. (Page 16)
The lines above are not the words of an atheist. Not a kshatriya or a sudra but a pure and pious Brahmin who dwells in an 'Illam' (House of Brahmins) named 'Aradhana' reveals the wantonness of his forefathers. Brahmin religion is not an answer to the question, 'which religion?' That is the message given by Sri. Kunhi Kuttan Ilayathu, a real devoted Brahmin.
Just as the stone of Ganapati was forced to drink milk and as the stone of Bagavati was made to have menses, the stone of Karthyani Devi was turned to the enjoyer of the indecent pornographic songs sung by the devotees. Does a stone statue have feelings or passions? Who knows?
Sri. Ilayathu gives a message which keeps most of the Hindus in Kerala away from the existing temples because certain idols have been installed in almost all the temples. But those idols do not meet the needs of today's devotees. In many of the temples, idols were installed thousands of years ago by Budhists or Jaina believers. Later, they were forced to run away. Sri. Ilayatu says about chettikkulangara Bagavati temple: "Budha monasteries and temples faced a major decline with Aryanisation and later they were converted to Hindu temples. Their idols of worship became Hindu gods and goddesses. Even today we can see Budha influences in chettikulangara temple.
Doesn't it mean that a Hindu, who stands before Bagavati idol with folded hands should remember that they have been worshipping an idol installed hundreds of years back by Budha believers? Weren't the Brahmins renaming that Budhist idol as Devi? Isn't it the same as a mother asking her child to call somebody else's father as its own father? Before the boy becomes matured, he may address that stranger as his own father, but when he knows the reality will he repeat this mistake?
See how Sri Ilayathu introduces Ochira Para Brahma temple. Though it is called 'Parabrahma' temple, neither a temple nor a srikovil (Sanctum) exists there. But a sort of Budha touch or influence pervades everywhere. It does have an appearance of Budha monastery. Devotees get a kind of mud as 'prasada' (remnants of offerings supplied by the priest). Practice of supplying medicines had been a custom in ancient Budha monasteries (page 13). Aren't the Hindus who visit that temple actually offering prayers before a Budha deity?, Would they be ready to ask such a question to themselves and to their conscience?
Sri Ilayathu says that Brahmins couldn't bring Kadampuzha temple under their rule and control though Brahmin domination asserted its sovereignty over a long period. This is one of the very few temples ruled by non-brahmins even at the time of that much Brahmin influence. (page 21)
Sri. Ilayathu says about Siva temple at Taliparamba. "The management of this temple had been under the control of the royal family even at the time of the never unquestionable Brahmin dominated social setup. That might be the reason behind the spread of the legend that 'Brahmins wouldn't ascend the 'Mandappa' (raised platform) of Taliparamba Temple. Same custom is followed even today. (Page 21)
About Guruvayoor temple: "It is believed that Sri. Sankaracharya Swamikal was the person, who rearranged the 'Pooja' (regular offering) rules, customs and practices according to Brahmin order of worship and thus laid foundation for the beliefs which are existing today. (Page 35)
Do the Hindu believers who visit today's Brahminised temple at Guruvayur remember that unpleasant past? Didn't the same happen when Krishna's teacher (Guru) and the God of air brought the stone of Vishnu worshipped by Krishna's father Vasudeva and mother Devaki from Dwaraka to Guruvayur? Yes. Capture first and create legends to support next.
About Tanikkudam temple: "By the end of 9th century 'Nayars' (one of the sub castes) became a rich caste in the society. Those who worshipped 'Shilakanda' the deity of power until then were the people who belonged to the ancestral groups of today's 'Parayas' Asaris (carpenters by profession), Pulayas and Kuruvan (All, some of the sub castes among Hindus) By supporting Namboothiris (Brahmins) Nayar Lords tried to accumulate more wealth and land in the name of temples.
Later it led even to a clash between Nayars and Nambootiris. A lot of stories describe the incidents of Nayar people frightening Nambootiris away from their villages. That is why Nambootiri houses (illam) are not seen near the temples.
Nayars were the priests at Tanikudam temple even at a time in which non-brahmins had no right to hear vedic mantras (Kolangara family). Those priests preferred 'mantras' to 'tantras'. They limited their prayers and offerings in 'tantras' or rituals. Later, when the offerings here were brahminised, the ritual practices of kolangara Nayar were thrown out, not only from the sanctum sanctorum but also from the surrounding areas of the temple. Now, they are satisfied with their offering made near the altar. But 'Velan' was still kept at a far distance. He offers prayers to Devi deity out side the temple by performing 'Kalasa' ceremony to please the gods of hills. Nobody knows what background truths are hidden behind all these customs and practices.
A Hindu brother cannot say which god or deity stays at Tanikudam Temple. Parayas or Pulayas will say that there dwells the 'Murthy' installed by their ancestors hundreds of years ago. They will surely declare that none can remove their Murthy from there. Only the 'Murthys' that please with the rituals established by our forefathers remain in the temple. Brahmin`s Murthys can not enter the sanctum sanctorum. Then, what about Brahmin opinion? Certainly they will say that since the deities of aborigines and Nayars have been frightened away� their own deity exists at present. This is the nature of beliefs and practices of this religion. At a juncture, the writer expresses the possibility of having an installation of Budha murthys at Tanikudam temple. When the importance of 'Kuthirakkettu' is considered, there is nothing wrong in suspecting that this temple might have been a Budha monastery years ago. Now, we realize that the concept of god in this religion is too narrow. When a particular caste installs their tribal idol or murthy in to a stone, they do not consider other human beings or they do not ask themselves whose responsibility is the protection of other human beings. They believe that their murthy will protect them because they are the people who have installed it. Strangers and their murthys are strangers. They believe that the people who have been frightened away do have their own gods. They do not believe that their gods protect those who belong to other castes. Here comes polytheism. According to Namboodiri, he has his own murhty and Nayar, his rival has another murthy. Same is the belief of pulaya. His heart never admits that one and same god will protect the whole universe. The narrow mindedness of a wife who frowns at her husband who buys some presents to his nephews can be read out from the minds of each caste. Namboothiris allow Vishnu to took after the Ganges, Yamuna or Chaliyar. But they are not ready to let their gods to care about Nayagra or Suez Canal. According to Namboodiris, Vishnu who should protect Nambootiris alone, has no role in the middle east. If the inhabitants of coastal areas of the Nile want 'Vishnu', believers won't be willing to hand over the deity. It would be unthinkable for them to leave Vishnu towards the middle east. Same is the case of Pulaya gods. Here, unity of the world remains a distant dream. Faith which fails to consider human beings as one and the same race is actually far away from rational thinking. When we believe that our God himself is the power which protects the people all over the world, there, the religion is not narrow. Even when humans have differences of opinion, it should be admitted that they are of the same creator. Faith in so many Gods is really sharpening the knife to cut human unity. When a man realizes the fact that all humans irrespective of religion, caste or creed, are actually the creations of the same god. He becomes a person having a universal outlook and a sense of world unity.
Our intelligence does not admit narrowness or confusion in the case of God. It rejects a God who is subject to any control in the name of religion or nationality. Anand asks: Where is the intelligentsia turning to?
Towards development or decline? Can we call those who form organizations that declare the rituals, symbols and practices which once appeared to save a particular culture good when it began to decay our intellectuals? Do we have to admit that those rituals provide us a national self. Why should we be so bold to think that a drama is not 'ours' if it doesn't play a 'theyyam' or koodiyattam in it? Human ambition flies fast with time and goes beyond boundaries. The effort to fix ourselves in the same place and draw a narrow world is a retreat from modernity or a backward movement. (Adapted: Essays of Anand vol. 2, page 56, sept 1984).
It would be more meaningful to ask the above question to Mr. Murali Manohar Joshy, Sri. P. Parameswar, Mr. Malkani and Mr. Arun shoory, who have strongly been arguing for the inclusion of Rishi legends or epics and ancient rituals or hymns of old Rishis in the modern curriculum. Intellectuals move forward or back ward? Should we fix ourselves in the same narrow circle drawn by undeveloped thoughts? How can we advance with time and fly beyond boundaries if we confine ourselves among the tribal gods or goddesses who, we believe, would protect one particular tribe or class of people. When a Hindu tries to tether a cow for his tribal god and argues for the prohibition of butchery, isn't he confining himself to a narrow world? Krishna does not mind the importance of cow meat in Canadian foreign export. Why does a Hindu neglect a cow in America? The idea of God cow relation limits itself within the boundaries of India alone. What happens outside? Outside India, more importance is given to the necessity of food and cow meat too is considered so.
See Mathrubhumi daily Jan 9 - 2004:
Mad cow Disease: US killed 450 calves. Washington: America started destroying cattle massively to prevent the spread of mad cow disease. The presence of the disease was identified when the brain of a butchered cow in a butcher shop in Washington was tested. "In 1986, when the disease first appeared in Britain, 2 lakh cattle were affected by it. To prevent the spreading of the disease Britain destroyed 45 million cattle that year.
Now the readers have to think. Mr. Advani says that they will attempt to pass a low of a law in the parliament to prevent cow slaughter. Suppose Mr. Advani was the British Minister for health affairs and protection of animals during 1986. What would he do? The 45 million disease affected cows should be killed. Was it possible for him to kill them because of the presence of Lord Krishna in them? But could he spare them? Which would he opt? Which would he neglect? Were Krishna and the germs of the disease present in all those 450 lakh cattle?
See Siraj Daily. Jan 11, 2004.
Mad cow disease. Test to be expanded.
Torento: Canadian Govt. sources stated that the next five years it would spend. 9.25 crore (rupees) to conduct mad cow disease test in the cattle in the country.
Test was decided to be expanded on account of its failure to regain confidence among the consumers of Canadian beef in and out Canada. According to a survey in last May, Canadian cattle trade has suffered a heavy loss of Rs. 150 crore. 30 countries have prohibited the import of Canadian beef since the disease was first discovered there. It became a set-back not only to Canadian and American cattle trade but also to the business of the whole North America.
Let us come back to India. What will we do with the thousands of cows if mad cow germs are discovered in the states where cow slaughter has been prohibited? Shall we keep them alive and look after or kill?
Now, we understand that this religion doesn't have a universal view, when it faces such matters. It confines its looks to a narrow pit. To be frank, believers have to reject polytheism and idol worship. Never put a statue in houses, offices or vehicles. Nor worship a picture. Belief in various Gods, never promotes unity. Refrain from invocation of divine spirit in to idols, which is actually a mockery towards God. Everyone needs religion, but this much pitiable is the condition of Hinduism. Mr. Anand who says he believes in Gods for one god is cancelled with the presence of the other (Basha poshini July 1999) has to ask himself the same question which he asked in 1984. "Intellectuals are sitting turning their back or front to reality? If the intellectuals turn their back to reality how little and narrow will the matters be when we reach the year 2000 from 1980. In idol worship, an ordinary man who fails to uplift himself to the far heights of philosophies, gets an opportunity to fulfil his concept of God" (Anand - in Hunters and Guests, Page 27)
So, idol worship doesn't suit Hindu theologians like Vivekananda or Sankaracharya because according to Hindus they were capable of reaching the heights of intellectuality. But the illiterates who live in dirty slums, tribals and low castes worship idols. This backward stride makes this civil engineering graduate fall in the so cheap a level to divide human beings into another two castes. Never misunderstand when the ghosts of caste system hurry around the new oracles or theoreticians who strive hard to reinstall caste system which lost its base and foundation after independence .
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