Give back my religion

For quite some years now I have been missing the major festivals and this year too it was no different. Not being in one’s hometown on such important occasions is missing many things. The get-togethers, reunions of schools, many social functions and some poetry collection releases generally are organized during this season between Dashain and Tihar. This time they are all there for me to be witnessed only through the internet. Not to mention the missed religious rituals.

Now since the major festivals are over, some of the issues that had been tickling me could get some attention. I realize that every year many interesting issues are raised about the rituals and the festivals. I have vaguely kept a track of a few this year and they definitely evolve into a pattern. Early in the season, a well-renowned young female writer questioned the significance of Teej in her column and many others have written about animal sacrifices.

I am sure there are others I have missed. But is it just a rebellious nature of a new generation or is it a genuine revelation? Have we been carrying things with the stamp of religion too far?

All the religious rituals I have ever performed, undergone or witnessed are similar. A priest is the master of the ceremony who dictates what is to be done and chants some mantras in Sanskrit. We just follow his instructions. Occasionally, as told by him, we pour water and offer flowers to a specified symbolic god or put some money in a Duna (a plate made of leaves) which is later carried by the priest.

Sometimes, I have dared to ask them what it means whatever they utter. Most of the time they are in so much hurry that they pay no heed to my genuine query. Many a time, I have got reactions to suggest that they have taken my inquisitiveness as intentional insubordination or even derogatory spoof. Because of this attitude of the religion-mechanics, I for long carried an impression that most of them themselves did not know the real sense but simply mugged up and rattled it out. And this belief hasn’t changed much even today.

Later when I studied some Sanskrit I understood that what they read were prayers on our behalf. Surprisingly, we do not understand a single word of the blessings that are being asked for us. Worse is in our marriage rituals, we do not understand the promises we are making to each other!

Even hilarious is that every time a priest says “ma: ma:”, the slot in the religious prayer shloks supposed to be replaced by the name of the individual on whose behalf the offerings are being made, I remember the momos (and I am sure many others do specially when the over committed priest arrives only at the noon or later for a puja that has to be done empty stomach).

While I was in the process of writing this article, I happened to have a discussion with a Nepali Yog Guru of the Iyengar faction. For those who are interested in exploring, Iyengar is a great exponent of the science of Yog and was the person who actually made it known to the Western world. But, he is a great criticizer of Baba Ramdev. So was this Guru, his devout follower. I had to convey him my views which were not completely in agreement with his fundamental beliefs.

I thought of mentioning this incident here because I am certain the same arguments will be given against the case I am making.

If we look back at history, Buddhism gained ground in India because the Hindu priests had estranged the religion from the masses. Buddha spoke the language of the people, simplified rituals (the face of the religion) and took it back to the masses.

What Baba Ramdev has done to Yog needs to be done to our religion. We need to translate the scriptures in the language of the people. And when the priest (anyone who can read) will chant the mantras in Nepali, only then probably we will be able to say the wheel has turned a full circle in religious matters.

In the Hindu religion, the rituals and prayers were probably formulated in Sanskrit when it was the popular language or at least the only written language at that place and time. With time, other languages evolved, religion forayed into new frontiers and got intermingled with new cultures. But the scriptures remained unchanged.

When I argued in favor of Baba Ramdev, the central idea was the concept of reaching out to masses. He himself may not have pursued Yog like Iyengar and may not be teaching the intricate postures that can take the breath away of Hollywood Superstars but he has made it a part of everyday life of the people. And Yog slowly is becoming part of the culture again. People, young and old, fat and slim, healthy and chronically diseased, are all rising early in the morning to follow him do breathing exercises on TV.

A perfect case study of utilization of the media and publicity for the right cause at the right time. For future, when he has not kept his political intentions hidden, I keep my comments reserved.

But what he has done to Yog needs to be done to our religion. We need to translate the scriptures in the language of the people. And when the priest (anyone who can read) will chant the mantras in Nepali, only then probably we will be able to say the wheel has turned a full circle in religious matters.

Some may argue that much essence will be lost in translation. May be that’s true. And may be the mystic value of the rituals will be lost. But what we will gain will be far more important and significant than what we will lose. The religion will regain its touch and connection with the grassroots, the people, who are the sole reason of its emergence, evolution and eminence.

dinkar.nepal@yahoo.com