top of page

By:

Someshwar Gurumath

17 December 2024 at 9:53:55 am

We Need the Ritual, But Not the Ritualist

The purohita is often condemned as a symbol of Brahminical patriarchy until the same critics suddenly discover the uses of tradition. Purohita! Ah, here he comes, the Manuvadi, the alleged emblem of Brahminical hegemony, the agent of ritual hierarchy, the custodian of oppressive Sanskrit, the representative of “upper-caste privilege,” the last surviving relic of an allegedly fossilised social order. Give him a few more academic labels and he can probably be blamed for everything from...

We Need the Ritual, But Not the Ritualist

The purohita is often condemned as a symbol of Brahminical patriarchy until the same critics suddenly discover the uses of tradition. Purohita! Ah, here he comes, the Manuvadi, the alleged emblem of Brahminical hegemony, the agent of ritual hierarchy, the custodian of oppressive Sanskrit, the representative of “upper-caste privilege,” the last surviving relic of an allegedly fossilised social order. Give him a few more academic labels and he can probably be blamed for everything from patriarchy to global warming. He is the Brahminical gatekeeper, the custodian of ritual power, the agent of Sanskritic domination, the beneficiary of graded hierarchy, the reproducer of caste consciousness and, naturally, the fellow who has apparently been sitting in the same corner for a thousand years waiting to oppress somebody. The vocabulary is impressive. But what exactly do these grand terms mean when applied to an ordinary purohita? Tyrants with Mantras Brahminical hegemony, what a magnificent phrase! Brahminical hegemony makes him sound like the head of an invisible empire. Ritual hierarchy makes him sound like Hitler, keeping Jews in concentration camps. Sanskritic domination makes learning Sanskrit sound like the Taliban destroying the ancient Buddha statues. Gatekeeping suggests that he personally holds the keys to an enormous fortress called Hinduism. Reproduction of caste consciousness gives him the extraordinary responsibility of bombing the shelters of other communities every time he recites a ritual mantra. The vocabulary is certainly impressive; the purohita, apparently, is no longer a man performing a ritual but a one-man army of oppression. Now turn the page. Across Bharat, there are several temples where non-Brahmins serve as purohitas. They recite mantras, perform puja, conduct rituals and carry forward the traditions entrusted to them by their respective communities. So, if the mere act of reciting a mantra is supposedly an instrument of “Brahminical hegemony,” what happens when the person reciting it is not a Brahmin? Does the mantra suddenly lose its hegemonic power? Does the ritual hierarchy take a day off? Or does Sanskritic domination politely step aside and say, “Sorry, wrong person”? Perhaps the reality is a little more complicated than the vocabulary suggests. Hindu ritual traditions have never been a single, uniform system with one type of ritualist standing at its centre. Different temples, communities, sampradayas and regional traditions have had their own ritual specialists. The moment we acknowledge this diversity, the neat caricature begins to fall apart. Double Standards Our beloved former CM of Karnataka, Siddaramaiah Ji, what a man! He challenged Brahminical patriarchy, dismantled the Hindu Sanghi sect, and established AHINDA politics, becoming the great empire-maker of the AHINDA kingdom. He invited Banu Mushtaq to inaugurate Mysuru Dasara at Chamundi Hills! what a progressive leader! And now, according to posts circulating on X, this highly progressive leader invited Hindu priests to perform Gana Homa, Vastu Homa, and Griha Pravesha at his residence according to Hindu traditions. But wait, this man invited purohitas? The very Brahminical gatekeepers, custodians of ritual power, and agents of Sanskritic domination? “Oh, Siddaramaiah Ji! Perhaps he was inspired by his high-command leader Rahul Ji, who has publicly identified himself as a Kaul Brahmin. But then, one wonders, why stop there? If a purohita was invited for the Griha Pravesha, why not invite Rahul Ji or Banu Mustaq Ji as well? Udhayanidhi Stalin has made his well-known remarks on Sanātana Dharma, while his 2020 visit to the Dharmapuram Adheenam to seek blessings remains a rather curious footnote. The contrast is difficult to miss: Sanātana may be criticised in public, but a traditional Hindu institution can still be approached for blessings. And then there is U. R. Ananthamurthy. Through Samskara and much of his public intellectual life, he subjected Brahminical ritualism, orthodoxy and Hindu social practices to relentless literary and intellectual scrutiny. Yet the irony becomes particularly striking at the end. When his own final samskara had to be performed, the rituals were conducted according to the Madhva Brahmin tradition, with Vedic chants and a team of priests. Contemporary reports stated that these rites were carried out in accordance with his wishes. So, apparently, the purohita who can become the villain of a literary critique can still become rather important when one’s own final journey arrives. The Brahminical ritual world may be questioned, dissected and challenged in intellectual discourse, but when it came to his own samskara, Ananthamurthy wanted the Madhva tradition to perform the very ritual that would accompany him on his final journey. And then there is Prakash Raj. A vocal critic of Hindutva politics and someone who has repeatedly questioned what he sees as majoritarian and Brahminical politics. Yet when his wife visited Kukke Subramanya seeking the deity’s blessings, he reportedly responded that she was a devotee and that he respected her faith. Fine. But then comes the obvious question: why should her devotion deserve respect while the devotion of millions of ordinary Hindus deserves ridicule or suspicion? Is her faith somehow more respectable because she happens to be his wife? Are the emotions of ordinary Hindus who stand in the same queue, fold their hands before the same deity and place their faith in the same tradition somehow less worthy of respect? If one genuinely believes in respecting another person’s faith, perhaps that principle should not stop at the family doorstep. And then cinema adds another layer of irony. In Seethamma Vakitlo Sirimalle Chettu, Prakash Raj plays the father, and Lord Rama appears in the film’s concluding emotional sequence. So the cultural symbols that can become targets of ideological criticism can also become perfectly acceptable when they enter a temple, a family story or a commercial film. One may reasonably ask: where exactly does ideology end and professional convenience begin? Perhaps the gods have discovered that ideological boundaries become remarkably flexible when faith belongs to the family and Itihasa belongs to the box office. Sadly, this is the situation, faith is respected when it is personal, but ridiculed when it belongs to millions of ordinary Hindus. Perhaps the real test of progress is not learning to respect one’s own circle, but learning to respect the faith of those outside it too. Casual Ridicule Sadly, this is the situation we have created. People become extremely cautious when it comes to criticising certain communities, religions and religious leaders, carefully choosing every word lest it offend someone. But when the subject is the purohita, that caution mysteriously disappears. On Facebook and other social-media platforms, slang, ridicule and even abusive language are casually thrown at purohitas, as though the person performing a religious duty has somehow become an acceptable target for public humiliation. The most striking part is that this is often done in the name of being progressive. So, I have a simple question for them: if you do not believe in the system, why do you have to ridicule the person who performs it? If you do not accept the ritual, don't participate in it. If you don't believe in the mantra, don't recite it. But why turn the purohita himself into an object of abuse? For many, purohitya is more than a profession; it is a lifelong dedication to learning mantras, preserving rituals and serving a devata and community. India’s ritual traditions are equally diverse. Across villages, temples and Grama Devata traditions, numerous non-Brahmin communities have preserved and performed their own forms of worship for generations. Respect should not depend on whether the purohita is Brahmin or non-Brahmin; the responsibility itself deserves dignity. The purohita is not merely a man standing before a fire, but a human being carrying tradition and responsibility. We may question a ritual or reject a belief, but disagreement need never become humiliation. (The writer is a Bengaluru-based author and scholar. Views personal.)

Bharat’s Jetson Cities, Light-years Away from Nature

Writer: Chaitanya Giri
Chaitanya Giri
Jan 18, 2025
5 min read

Updated: Jan 20, 2025

Jetson Cities

One thing is for certain: our Bharatiya cities, the big metros and towns, are fast becoming like the ‘Jetson’ cities. For those who are unaware of Jetson cities, these were first shown in the famous Hanna-Barbera cartoon series, the Jetsons, set in the 2100s, where cities are air-tight glass globules tethered to the ground, and the only way to get in and out are the flying cars. Yes, we, the city-dwellers, aspire to tall skyscrapers, spectacular bridges, world-class tunnels, swooshing metro trains, and we are building Jetson-like flying cars. A few HD drone images here and there, during the day and at night and around twilight, and we are content that our cities have become the cynosure of our own eyes. We want our cities to be brightly lit, with neon signs, laser shows, and large billboard videos. We would then fulfil our inner desire to have a city on par with Tokyo, New York, and Shanghai.


Our buildings, designed for the next 30 years, are well air-conditioned, shielding occupants from a soupy dust bowl of brown smog, soot, particulate matter, and fine dust. It is said that most new home buyers invest at least 10% of their property’s price in enhancing the interiors, soundproofing their homes, using air purifiers and conditioners, and disconnecting from the outside world for that much-needed solace. Indeed, large builders promote their projects as close to nature amidst tranquillity. However, there is always another builder eager to get one plot of land ahead of yours to enjoy that nature. To be truthful, access to nature now comes at a premium - even the skies.


Let’s assume the working-age population is occupied in the leisure of our Jetson cities, but how many of their young school and college-going kids have seen the long arm of the Milky Way galaxy from their cities? How many have witnessed a comet zooming by? How many know about endemic plants with medicinal properties? When did they last see a chirping house sparrow? How many know that the nearest sewage drain was once a freshwater stream? When did they last find their suburban beach prettier than the resort beaches of Maldives?


The intent to ask these questions is simple: Bharat is currently at a crossroads. Pundits are enthusiastic about a cultural renaissance on the horizon. Corporate leaders, on the other hand, want us to invest hundreds of hours each week to pay our dues to the growth of the national GDP. But no one asks, if a cultural renaissance is to occur, who will generate the new understandings and insights of nature that arise typically during such a period of human advancement? No one is actually asking, for whom are we building the nation if there is no time for children, or worse, if there is no time or intent to have children. In the process of growing rich, we are about to become old. By 2047, 65% of the population under the age of 35 will grow beyond 35 all at once, and we’d have an enormous population in advanced ages with a tapering young population, a graph that looks like a banyan tree. Unfortunately, that young population will have no access to the knowledge that nature has to offer, neither flora and fauna nor the seas and the skies.


Our urbane lifestyles need tempering. Such tempering can occur only if we ensure the revival of natural sciences during this period of cultural renaissance and nation-building. Let’s not rely solely on the educational system. With Indian Knowledge Systems, constructive changes are underway, and academic curricula are poised to improve for the greater good. However, true knowledge arises only when parents and grandparents introduce children to nature. Genuine understanding also develops from extracurricular activities in schools and colleges that encourage kids to observe, journal, and act on their discoveries. On the positive side, our country’s forest cover is increasing, as announced by the government. However, efforts must be made to ensure that every school or college, whether in Mumbai, Vijayawada, Gorakhpur, Ratlam, Thrissur, Bhuj, Faridabad, Imphal, Manali, Cuttack, or Ajmer, guarantees that their students are well aware of the endemic nature of their surroundings and are regularly observing and recording data on whatever interests them. Let kids observe rivers and understand the volume of water that flows through them. Let children learn about the decline of house sparrows in their cities and what steps should be taken to revive their populations. Let them study the bees in their nearby groves and recognise the vital role these bees play in nature.


Of course, you need to learn AI, robotics, fintech, the next generation of management courses, and all the engineering bells and whistles. However, we must not leave the next generation with inadequate comprehension and skills for understanding nature. We must ensure that nature conservation is not merely lip service or a tool for politicised green activists. This can be achieved if natural sciences are given the respect they deserve at the school, undergraduate, and postgraduate levels.


Indeed, I am a plebeian, and you might feel that you, too, could write a rant about the plight of our urban lives. Urban development and municipal experts have many solutions to propose, but few are willing to take action. However, that is not the issue I wish to highlight. I aim to illustrate a much larger concern—that Indian city dwellers are disoriented and devoid of nature, lacking a guiding star to lead them toward a brighter future. Our cities of Mumbai, Delhi, Bengaluru, Ahmedabad, Kolkata, and Chennai have taken on characteristics reminiscent of Jetson-like cities. We show little regard for the Nagar Devata, Gram Devata, and Van Devata, who have protected the cities, towns, and forests that once surrounded us. We wait for formal governance to clean up our beaches, rivers, and ponds without making sufficient efforts to prevent pollution in the first place.


For those striving to grasp spirituality not through the Puranas and Aadi-Granth but through new-age podcasts, I recommend watching Vinay Varanasi’s podcast on Bhagavan Vishnu’s Dashavatar. If it is clear that Bhagavan Vishnu does not tolerate disregard for Bhudevi or Mother Earth, why do we, the devotees of Bhagavan Vishnu, continue to pollute our Mother Earth—her air, soil, waters, and sounds? Or have we taken Elon Musk's words at face value, assuming our next destination is Mars after destroying Earth, only to ruin Mars later, even worse than its current clinically sterile state? If that is the case, then bear with me when I say this: these Jetson cities stand on precarious pillars of ego, victimhood, apathy, and consumerism, waiting to be toppled either by the true harbingers of order or by false prophets. Therefore, teach the next generations to observe nature, appreciate our coexistence with other species, and venerate the forces of nature. By doing so, we humans will be good, at least for the next thousand years. If not, prepare for a bleak future by the end of this century.


(The author is a Space and Emerging Technology Fellow at the Centre for Security, Strategy and Technology, Observer Research Foundation, Mumbai. Views personal.)

Comments

bottom of page