Views on the Varna System
Aharyashri responded to Goenkaji’s comments with a query — “What if someone belonging to the other varnas (than Brahmins) also seeks enlightenment? From where will he/she get the higher knowledge?” Goenkaji argued, “They could read the Holy Scriptures like the Ramayana, Mahabharat, and Puranas. Vedas have emerged from God Brahma’s voice. It requires a certain level of purity and illumination of mind and the power of sadhana to grasp it. Therefore only dwijas (who have done substantial sadhana of Gayatri after thread- ceremony) would have the ability to attempt reaching the super realms of knowledge. Original Vedic knowledge is scripted in the form of abstract hymns. After years of sadhana and research under a noble Guru, only sagacious minds would be able to decode such abstract knowledge. The scriptures like Puranas, Mahabharat, and Ramayana preach the essence of knowledge necessary for illumination of ordinary minds in a narrative style via allegoric literature and stories.”
When he completed explaining his point, Acharyashri said -“You may be right in your viewpoint. I consider that no one should be prevented from gaining the ability to attain pure knowledge. I think if the study of Veda-Shastras (Vedic texts) is not propagated and the ancient texts are not made easily available to the seekers, eventually, this treasure of divine knowledge may be practically lost. I agree that powerful sadhana and long-term study under adept guidance would be required for correct decoding and proper interpretation of the abstract hymns of the Vedas. But every seeker should be given a chance to attain that ability without any constraint of varnas. In any case, there should be a problem with the Upanishads. Their teachings can be grasped without ambiguity or chance of misinterpretation. Moreover, there is no constraint on who can possess and read the Upanishad texts, etc. What is your opinion about widening their availability?”
“I would not be able to take any decision in this regard. I follow whatever the swamis and hermits associated with the Gita Press guide” – Goenkaji responded.
They exchanged views on several socio-religious notions in the context of what the Shastras (ancient Indian texts) convey. The topics included the issues of untouchability too. Goenkaji’s convictions appeared influenced by fundamentalists’ interpretations: “Driven by modernity, some people are going to break Shastric traditions. They are fighting to open the doors of temples (sacred shrines) for everyone. How can those prevented by the Shastras from entering a temple be allowed to worship there? Such practices in the name of freedom and rationality will destroy the varna system” – he said.
“I have had the opportunity of reading the original Shastric texts. I could not find any mention in the Shastras that people belonging to certain varna or social strata cannot go to the temple or pray and offer devotional worship there” – Acharyashri made him aware of the facts. Then Goenkaji referred to some religious masters and hermits who have been supporting the restraints in the name of Shastras.
Now Acharyashri explained to him in greater detail – The “Shrutis” (Veda and Upanishads) are the original Shastras reflecting realizations of eternal wisdom. The knowledge inscribed in these is perennial and holds the key to divine bliss, absolute enlightenment, and ultimate evolution. What you are referring to is an interpretation of the teachings of some “Smritis,” which are like doctrines suitable for a particular kind of people over a specific period. They need not be relevant beyond a specific phase of cultural civilization. For example, the teachings of “Manu-Smriti” might have been suitable in some period of ancient history, but it is neither justified nor relevant today. The notion of social hierarchy and discrimination you are talking about had emerged and spread in medieval times of religious misconceptions and socio-cultural devolution. Several types and versions of the Smritis have been written by the sages and religious leaders of different times. It’s time that the saints and religious scholars of today rewrite the “Smritis” and “Puranas” in a new light to propagate the values and disciplines that are essential for the upliftment and welfare of the human society today.”
His crisp explanation was so logical and authentic! Shri Jay Dayal Goenka had now been convinced that Acharyashri’s views were concurrent with the original teachings of the Shastras. But he was hesitant in advising the swamis and hermits who were like his spiritual guides till now. His upbringing as a trader’s (businessman’s) son was such that he had never felt the need to read any sacred text himself.
Although it was hard for him to change the convictions assimilated since childhood, he could not deny the eventuality that with the expansion of transport and communication facilities, people from different walks of the society, from different parts of the nation will come closer and mix so well that it will be difficult to judge who belongs to which strata of society or which caste; thus the roots of caste- system will gradually loose grounds on its own.
He thanked Acharyashri and asked him to send a message whenever and whatever help was required towards the inaugural function and after that for the activities of the sadhana center at Tapobhumi. Shriram told him that we are all working for the service of humanity and the resurrection of religion, so there is no need for any other support. Your goodwill and friendship will be strong support. Goenkaji picked up his turban that he had kept down while paying respect
to the saint-sage (Acharyashri) in the morning. He wore it on the head said pranam to Acharyashri before leaving. Acharyashri wanted to see him off till the gate, but the visitor stopped him, saying that there is no need for any formality; in fact, under such strict fasting, he should walk as little as possible.
Angelic Envoy from the Himalayas The date of the purnahuti (completion of yagya) of Sahasranshu Brahm Yagya and Pran-Pratishtha (ceremony of consecration of idol) of Gayatri was coming closer. Nearly three thousand persons were expected to participate in this day-long sacrament. Many more sadhakas wanted to come from outside, but therewere instructions that only one or two representatives from each place should go here, and the remaining volunteers should continue with their Gayatri Upasana and its propagation in their localities/towns.
The groups of volunteers who had gone to collect the holy water and soil of different tirthas had also started returning. All these and other volunteers had reached the Tapobhumi premises by the evening of June 19. Several of the invited saints had also arrived. Swami Omkaranand and Swami Premanand, a Sannyasi of Arya Samaj, had arrived two days ago. The concerned committees of local parijans were busy making arrangements of their lodging and boarding and giving necessary information and instructions regarding the main program that was to begin the next day.
Acharyashri could not move aroundeasily, as he had become weak physically after the prolonged Jala Upawasa. His body weight in this period had reduced by 8 kg. His body temperature had also risen that day. But his inner strength and energy had enhanced tremendously. His eyes were shining like a diamond. He often used to keep them closed. As such, he used to speak less, and except for essential instructions and discussion with savants, he had remained silent most of the time during this upawasa. Because of this and the weakness of his physical body that was sustained only on air and water for the past 24 days, he was finding difficulty speaking loudly. The people who were assigned the duties of conducting the sacraments and other programs for the grand event were hesitant to ask him whether he would be giving a speech during the main function tomorrow. Some members went to seek his advice before finalizing the detailed program schedule. He told them that he might not speak himself. Instead, he would give his message in writing that could be read by one of them on his behalf.
Although his body had gone weak, and he had a fever, Acharyashri’s eyes had become so sparkling that people could see the light emitted from these from a long distance. He, therefore, kept the eyes half-closed, as ordinary people standing in front would not have been able to bear the powerful radiance.
As planned, the Gayatri Yagya began in the morning on June 20, 1953. Five fire-altars (Yagya-Kunds) were made in the open ground (where the Yagyashala of Tapobhumi stands today) in front of the temple. The yagya was to continue forthree days. Pandit Lalkrishna Pandya was the head priest to conduct the proceedings of yagya-rituals. In addition to the yagya, chanting of Gayatri Sahasranam, Purush Sukta, Mahamrityunjaya mantra, and Durga Saptashti, 125000 times recitations of the Gayatri Chalisa were also being carried out by some groups of sadhakas in the Tapobhumi premises at different times of the day.
Two types of special fire-flames were to kindle the yagya- fire: one was produced through arani-manthan, and the other was brought from “Triyugi Narayan” — the pilgrimage site on the heighs of the Himalayas regarded as the tapasthali of Lord Shiva and Parvati. This Himalayan agni (fire), brought by a siddha-yogi, was lighted there for nearly eight hundred years. Its arrival in the yagyashala of Gayatri Tapobhumi that day was also miraculous.
Acharyashri took out some samidhas (dry, thin wood pieces) of Shami (scientific name Prosopis cineraria) and Palash (Butea monosperma ) for the process of arani-manthan. No one knew since when he had kept these in the Akhand Jyoti Sansthan! Mataji had brought these wood pieces at Tapobhumi on this yagya day. The sadhaka couples sitting around the yagya kundas were asked to put a cotton batti (wick) soaked in ghee in the middle of the samidhas arranged inside the kundas. Everyone was instructed not to use any matchbox or lighter to light the fire. Acharyashri told them that this is a special yagya for a specific spiritual purpose, so the fire will be ignited only by the spiritual experiment of using sublime energy-currents from the transcendental domains of Nature.
People present there were eager to watch this unique phenomenon. They were also curious about the other type of special agni thatwas brought from the Himalayas. Who had got it? Where was it kept? Some dedicated sadhakas recalled that last evening one enlightened Sadhu was seen standing near Acharyashri. He was wearing an old but spotless clean cheevar. Nobody had seen him entering the Tapobhumi premises. His personality had a divine charm. The parijans who were fortunate to witness this astounding event saw some illumined aura around his body.According to Shri Kedarnath Singh, who had come from Patna, Shri Janaki Sharan Das from Ayodhya, Shri Chandrakant from Jaipur, Shri Ramakant Joshi from Poona, and a few others who were present there, the Sadhu was holding a kamandal that was slightly bigger than they had seen earlier. They saw something glowing like embers inside the kamandal. Acharyashri got up from his bed and stood straight immediately after seeing the Sadhu. It was a pleasant surprise for them to see this sudden spark of energy in Acharyashri, whose body had become so weak because of Jala Upawasa of 24 days and fever that he was hardly able to sit a few minutes ago! Acharyshree paid respect to the Sadhu. Then, pointing at the kamandal, the latter told him that this pious agni from the Himalayas should also be enshrined in the yagya-kundas, which will be kindled by arani manthan. This is asiddha agni; it should remain lighted forever. He then took out the fire and kept it in a copper pot there. The sadhaks standing around were feeling beatified watching this.
The Sadhu went out and disappeared after a few moments. Later on, Acharyashri informed the curious parijans that he had come from the unreachable cores of the Himalayas, where many siddhas have been engaged in tapa-sadhana for hundreds of years. Acharyashri did not say anything more about the fire at that time. Several years later, while narrating his supernatural experiences in the Himalayas, Acharyashri disclosed that his angelic Guru had taken him to these mysterious siddha-lokas in the Himalayas where he got the opportunity to see the rishis of ancient times doing yagya. His Guru informed him that these siddhas remain in the subtle body forever and can also appear in the physical body at will (as Acharyashri could see them). They continue doing tapa- sadhana to balance Nature’s creative powers and protection of the world and alleviate the sufferings of living beings.
[To be continued…]