Anugraha bhashanam (gracious speech) by our Kanchi Acharya, Sri Sri Bala Periyava on 30th August 2020, at the peak of the COVID-19 viral threat in India and elsewhere. He delivered the address online. The occasion for the bhashanam was the Bhiksha Vandanam that Sarma Sastrigal and his disciples were offering during Chaturmasyam, which is done every year at Kanchipuram, and was done online that year because of the pandemic.
His words were aimed at answering a very important question, a question many of us keep asking ourselves: what is my role in this life as an Indian, as a Hindu, and as a Brahmin if I am one by birth? As you read and reread his speech, it is believed that you can get the answers.
Here is a translation of Bala Periyava’s speech.
Today, at Chinna Kanchipuram in Tenambakkam, the day started with the Surya Namaskaram by the students of the Veda Patasala here. Today is Dwadasi too. There have been two programmes – Tulasi pooja conducted by the students of the Patasala and Prakriti Vandanam organised by the RSS in which vriksha poojanam has taken centre stage.
A lot more attention is being paid to the worship of nature in recent times and various programmes have been organised towards this end. I recall a book – Marangaley Pillaigal – published some time back. It explains what our Hindu Sanatana Dharma says about Mother Nature.
The Sastras have been formulated for the good of society. The society should be a healthy one. It should be governed with intelligence, prudence, responsibility and patience. It should engage in dharmic acts of charity and kindness. It should spread goodwill and happiness.
This is being done by many these days through social media. Many books dealing with Vedic practices are also being published. Spiritual awareness is being offered in small doses so as not to become overwhelming. The strength of social media should be used for such good purposes alone.
Talking about our dharma now and defining it clearly has become necessary as we seem to have forgotten our dharma and our precise roles – as Indians as Hindus, as Brahmins.
First as Indians, do we know the history of our motherland? For thousands of years ours was a society run with great orderliness and refinement. Hinduism is strong and at the same time tolerant. Despite invasions from all sides – the Portuguese, the French and the British – we have, in the manner we hold our breath while reciting the Gayatri mantra, held on to our culture and managed to preserve it. This is one of the great achievements of Indians as a nation. We must go on doing this.
Secondly Hindus, despite speaking different languages, being engaged in different jobs, and belonging to different communities, have continued to this day to follow old traditions like worshipping Ayyanar, Saptakanni Amman and village deities. We continue to decorate the neem tree with turmeric and vermilion before offering worship and go around the peepal (sacred fig) tree with a Pillayar or Naga placed under, as a mark of obeisance to Mother Nature for all that she gives us in abundance.
The foundation of Hindu tradition stands strong: we still have belief in rebirth, in pilgrimage, in the observance of special days of the month and the celebration of festivals. From Kanyakumari in the south to the banks of the Ganga in the north, daily rituals (anushtanams) are followed by many.
Other auspicious practices too have not been lost over time. The cow continues to be sacred to the Hindus. The practice of ladies wearing tilakam (bindi), and men sandal paste or vibhuti on the forehead continues. Doing Nama Japa (the chanting of God’s names) is prevalent everywhere. All these practices of the Hindu religion continue down to the present day with minor diferences. And religion is not confined to the temples but has permeated every aspect of day-to-day living.
The beauty of Hindu religion is that it can be seen in everything around us – in a blade of darbhai grass, in an irukam flower, in a neem or peepal tree, in the navadanyam. Hinduism is intrinsically intertwined with nature. Mountains, the sun and the moon are also parts of Hindu tradition. On a full moon day, millions chant Lalita Sahasranamam. Though this is mostly done by individuals in their homes, even this individual display of bhakti binds the Hindu society as a whole.
Surya Namaskaram (the worship of Sun God) is also done by countless people at the time of sunrise and Indians all over the country bond together by this common act. No matter which Veda is followed, no matter which region one lives in, no matter whether one is rich or poor, educated or not, such practices are common denominators that bring Hindus together. Hinduism is a religion based in respect and love for nature, and almost equates it to love for God.
Over time, especially after Independence, other issues have taken centre-stage and the roots of the Hindu tradition have been shaken. Just as a storm uproots a tree, suspicion and other destructive forces have been tempests that Hinduism has had to contend with. If this tree is rooted firmly in the soil one need not fear strong winds or storms. We are today in a situation where threats to Hinduism are coming from different quarters and even countries which border us. It is imperative that we work in unison towards safeguarding our Hindu tradition and spreading its tenets.
Thirdly, I have to talk about our role as Brahmins. Brahmins have to play the role of communicators or coordinators in society. We can even regard them as teachers. Their task is to bring the Hindu society together. Through their expertise in astrology, in Ayurveda, in administration, in finance, in teaching and in being family vadhyars, they are capable of directing families along the right path by being available to give advice and solutions for problems of all sections of the society.
Brahmins have to think of the whole world as their milieu and not just their little community. Universal brotherhood is their first priority. They occupy a central place, right at the heart of the Hindu community.
But to be available to the whole of humanity one has to first of all stabilise one’s own status and stand on firm ground. To Brahmins the Vedas, through the aspects of bhakti, japa, namavali, pooja etc. offer this stability. Brahmins have to follow the religious practices of their forebears including rituals like Panchayatana pooja, to keep alive our hoary traditions and carry them forward to subsequent generations.
In the Bhagavad Gita, the Lord says: Brahmana rakshitena, rakshita Vaidiko dharmanaha (meaning Brahmanatva when protected protects, in turn, the Vedas). Veda rakshanam has to be done both from within and without. The outward expressions of tradition and culture based on our Vedas and Sastras form the heritage of the entire nation.