Samskar & KarmaKand   saMskar evaM kma- kaND

The ethos of Karma Kanda

         by Pundit Vidyadhar Mishra 

Part 1 

SSDMP intends to promote a sound training course for our practicing as well as prospective Purohitsª working under the aegis of SSDMP. The aim of the course is to professionalise the tasks of the Purohits. This can be achieved by giving our Purohits a basic education in the various facets of Sanatan Dharma.

Karma Kanda has for too long been associated with the tolling of bells and blowing of conches. If a person can blow the conch properly he is regarded as a good Purohit at least in the opinion of the layman. Sanatan Dharma has been dormant for too long and not surprisingly we have a whole generation of Sanatanists who are not aware of the basic rope of this Great Faith.

For the last twenty to twenty five years the debate on Sanatan Dharma has been revolving around one issue only, the Caste System. In a sense it will not be wrong to say that above 90% of the adherents are laymen in matters of the faith. If Sanatan Dharma is surviving in spite of this we must say Thanks to God.

The blame for this deplorable state of affairs has always been laid at the feet of the unqualified, not much educated Priests. We have always entertained the erroneous belief that Dharma is the affair of the Priest only.  As if, we the ordinary man and women have nothing to do with Dharma. Our Dharma is limited to the performance of the routine rites and rituals like Jhandi, Katha, Durga Puja, and wedding ceremony and death ceremony as they may arise.

Although it is not mandatory for the Hindu* to attend the temple regularly, nothing prevents him from making it a duty to attend his temple at least once a week. If a survey were to be carried out at random in any given town or village, it will not be surprising to find that less than one percent of the Hindus attend temple at least once a week.  To beat it all, even members of the Managing Committee do not attend temple functions regularly, when in fact all the functions conducted at the temple are supposed to be organised by them.

We are living in a multi-religious society albeit in a secular State. If there is something wrong in the administration of our religion or temple, the onus of redressing it rests with us and not with politicians or the State. Politicians by their very conducts are the enemies of Dharma. Of course, there are few exceptions, but those who make false promises and sell dreams that are never realised are the enemies of Dharma. Politicians should therefore be kept away from the Institutions of Dharma.

It should be the concern of every Sanatanists to consider what he can do to bring out Sanatan Dharma from its somnambulant state and make it a very active and lively religion, as it ought to be. We do celebrate festivals like Holi, Diwali, Ram Nawmi, Durga Nawmi and Mahashivaratree, with lots of fervour. If only we could prolong this spirit for the entire year.

This can be achieved if we can educate our Sanatanist folks. To do so we must start by educating our Purohits. To devise an educational scheme for our Priests we must know what we want our Purohits to do in the Temples and in Society. In short what will be the role of our Purohits and what do we expect from them.

How do we qualify a Purohit?

As mentioned in the footnote the term Purohit is of a wider meaning than Pujari. To be a Pujari in a temple does not require a very big qualification. It is sufficient to be a born Brahmin+ and to be conversant with the routine rituals of the Temple. A Purohit on the other hand has to be someone who is well conversant with the rites and rituals of Sanatan Dharma.  He must also know when it is propitious to perform a religious ceremony or not. He should be able to read and interpret the scriptures. In addition a good Purohit is judged by the following qualities

Acaar and Vichaar, Rahan and Sahan, Ahaar and Vyohaar, Sanskaar and Siksha, and above all his Kula parampara and caritra. These are the points that separate Shri Sanatan Dharma Mandir Parishad from other Sanatanists organisations.

Very often people have the tendency to compare a Purohit with a manual worker, like say a painter, plumber or taxi driver. When we need the services of these workers we need not bother about their characters, family background, level of education etc. For us if they can do the job it is sufficient.

When a Purohit is called upon to perform a religious ceremony, our first concern should be the safeguard of our Dharma. By his mere conduct a Purohit can either promote our Dharma or he can destroy it#.  People are advised to be very particular when it comes to the selection of Purohit.

It must be underlined that in the local context, we make no distinction between a Pujari and a Purohit. Many of our Pujaris have the qualities enumerated above and do conduct religious ceremonies outside the temple.

It has also been observed that people have a tendency to call on different Purohits to perform different religious functions. This is not correct. For the sake of consistency in Dharma a household should keep only one Purohit for the various religious functions. It is not meet to have different Purohits for different religious functions. . In cases where the Purohit is indisposed he should recommend someone to replace him.

A Purohit can be replaced if he is found to have become incompetent on the ground of old age, sickness etc. And of course if the household has come to realise that he is a faked Purohit and not up to the standard. Once a Purohit has been discarded he should never be called again

The terms Purohit and Pujari will be used interchangeably from now onwards.

It is our good fortune that we are living in a secular State. However, we cannot expect the State to appreciate these qualities in a Purohit. As far as the State is concerned even a non- Hindu can aspire to become a Purohit. Politically, we cannot oppose such a view, but from a purely religious point of view, just like the State cannot impose any religious convictions on any of its citizens, it cannot impose a Purohit on any one.

With this view in mind, SSDMP reserves the right to select candidates for the course of Karma Kanda according to its own criteria.

Part 2

Status of our Pujaris

We need to review the Status of our Pujaris. They have for too long been the neglected part of Society, l’enfant pauvre. When we speak of status, obviously we are referring to the earnings of the Pujari. In some of our best temples, a Pujari earns around Rs 4500/ monthly. Compared to the Civil service, their status is in no way better than that of a messenger or office attendant. Yet we expect a lot from our Pujaris. For any ill of the community, they are the first to be blamed. How often do we hear that the Pujari has not done his homework? When an individual or a family converts to another religion, or a girl elopes with a member of another community, it is the Pujari who is to be blamed. Because the pay we offer to the Pujari is so derisory that we are not able to attract the best candidate for the job.  

As an employee of the temple, the Pujari is entitled to the end of year gratuity (one month bonus). This is the due of the Pujari but many temples do not bother to pay even that. Most probably on the ground that the subsidy they receive from the State does not cover the end of year bonus. 

Temples should be able to raise enough funds not only to pay a decent allowance to their Pujaris but also to carry out some social activities like caring for widows and orphans of the Community.

The task of the Pujari is not an easy one. It must be recognised that the subsidy received from the State is meant only as a financial aid to run the temple.  Mauritius is perhaps one of the very rare countries in the world where the State gives religious subsidy. In many temples either part of the subsidy or the entire amount is used to pay Pujaris. The condition of work is also very rigid. The Pujari is required to work from 6.00 to 11.00 in the morning and from 4.00 to 6.00 in the evening. If he has to perform a service outside the temple, then he must do it between 11.00 a.m. to 4.00 p.m.  How many people will like to perform a Katha or Jhandi during these hours?  

Moreover, Pujaris do not have security of employment. They can very easily be dismissed from their job. They are not given enough incentives to improve their academic qualifications. In many temples the treatment of Pujaris is in no way better than that of household servants.  When the President or any member of the Managing Committee comes to the temple, the Pujari must go out of his way to look for a chair or bench for him.   

Given such conditions of work, what can we expect from our Pujaris? Pujaris are not necessarily Sants and Mahatmas, they are ordinary human beings trying to earn a living just like any other individual in Society. In many instances they are family men with family responsibilities. We cannot expect that Pujaris will continue to serve temples selflessly in the name of religion. It is when the Pujaris are not treated well by their temples that they have to ask for a specified fee for services they carry out for individuals and families outside the temple. It is justifiable that they have to make the two ends meet at the end of the month. People are quick to brand such Pujaris as greedy.

We all realise that our economic condition is not easy. The cost of living has risen considerably over the last ten years. If ten years ago we were offering the Pujari Rs200 to 300 for a Jhandi, is it justifiable that we should continue to offer him the same amount today. Just consider what was the price of a gas cylinder then, the price of 1Kg milk (Anchor or Red Cow), the water charges and electricity bill, and the bus fare from your place to the nearest town or village. 

If we care for and value our religion then we must also care for and value our Pujaris. Both at the individual level and also at the temple level we must see to it that our Pujaris are being decently treated. If as Sanatanists we do not have due regards and respects for our Pujaris then who will have respects for them.

Part 3 

The role of the Pujaris

Pujaris should always remember that they are the torch bearers of Sanatan Dharma. They must have faith in Dharma and in God.

Ordinary people view them as the embodiment of Dharma. Their conducts in everyday life have to be exemplary. When employed by a temple they must see to it that they discharge their duties with responsibility. If a temple is to be opened at 6.00 a.m. they have no reason to delay even by a few minutes. They must be the first to offer prayers in the temple. No devotee should be allowed inside the temple until the Pujari has completed his daily oblation. 

Their work at the temple should be irreproachable. They must remember that they are not only serving the Managing Committee or the devotees attending the Temple, but that they are serving the Supreme Lord and Dharma. The Managing Committee and the devotees may not reward the Pujari according to his merit, but the Supreme Lord will certainly reward him.  

Their very conduct should inspire faith among the devotees. They should command the respects of both the Managing Committee and of the devotees.  

They must appreciate the underlying spirit of Karma and Dharma. All Sanatanists by their very existence are bound by these two fundamental concepts. If the Managing Committee or the devotees are not playing their parts according to the scriptures, this does not mean that the Pujari must also go against the scriptures. 

On the contrary, he must show his deep attachment to Dharma. The Pujari must see to it that no one has the ground to complain about him on the question of Dharma. 

An ideal Pujari is one whom nobody should be able to reproach on the question of Dharma.  

Upurohit Karma ati manda, ved purana sumriti karai ninda.

The work of a Purohit is not a dignified one, and the scriptures do not hold it in esteem.

         (Ramcaritmanas – Uttar Kanda 47/3)

He has to be very well conversant with the scriptures. The study of the scriptures is a never-ending one. Srimad Bhagvad Gita, Durgasaptashati, Ramayan and Satyanarain Vrat Katha are very popular among Sanatanists. The Pujaris must ensure that they have a very good command of these texts.  

When ordinary people are having any sort of problem, they seek their Pujaris for religious solace. Pujaris have to be up to the level to guide them through their difficulties.

Pujaris should be able to build up the faith of ordinary men and women by religious discourses. They must have very strong characters and be fearless.

They should be able to discharge their duties without fear or favour. They must always uphold the truth. Pujaris being religious leaders should be able to arbitrate in disputes opposing devotees with other devotees or members of their families. They must be impartial in their dealings and whatever rulings they give must be in accordance with the scriptures.

Many people attending the temple are ignorant of the basic tenets of Dharma. Pujaris should very courteously show such people the correct way of offering prayers. The correct dressings they should wear when attending temple etc. Pujaris should not directly address ladies on such issues as dresses. Their wives or older ladies attending the temple should be ask to do so. 

If any Pujari find any of the above conditions too difficult to put into practice, then such Pujari should consider himself unfit for the job and is better advised to give it up.

Part 4

Conclusion 

Last but not least, Pujaris must always bear in mind whatever daan and dakshina they receive from their Yajmaan, such daan and dakshina represents the praischitta of the Yajmaan. When Yajmaan gives to the Pujari he does so for the atonement of his sins which he may have committed either knowingly or unknowingly. It is not a special favour that he is doing to the Pujari. Intelligent Pujaris should see to it that they do not ask the Yajmaan for more than what he offers.

By his religious conduct a Pujari should be able to consume such praischitta and thereby destroy the sins of his Yajmaan in the same way, as fire is able to consume anything that’s offered.  

Under the sub heading: how to qualify a Pujari, the qualities of a Pujari have been enumerated. Pujaris having these qualities are qualified to take daan and dakshina. 

Daan and dakshina given to unqualified Purohits not only destroy the Purohits but it destroys the Yajmaan as well.

There is an interesting anecdote taken from the Mahabharatas.

A King, Kaamchand once fell in love with a woman of ill repute. The King was so much in love with her that he even proposed to marry her. Obviously, the woman should have no objection to marry him to become the Queen of the Kingdom. However, she laid one condition to the King before agreeing to marry him.

The woman told the King that because she had an ill famed past she knew that she would definitely go to hell after her death. However, to atone for her sins, the King should call the best qualified priests to perform her last religious rites and give to them generously donations so that she may be absolved from all her sins and go to heaven.

To the King this was a petty condition and he accepted it without any fuss. They were both married and lived happily for several years. On the appointed time of Fate the Queen cast off her mortal garbs. The King was very much affected but remembering the promise he had made to her started preparing for the rites.

The King took out all the gold and silvers from his Treasury and began preparing them for donations to Brahmans. His servants saw that the whole Treasury was about to be emptied for the sake of a woman of ill repute to be given to some unknown Brahmans. They decided why should they not put on the garb of Brahmans and conduct the rites for the deceased and thereby obtain all these riches.

Sooner said than done, they went to the Ghat of the Ganges and waited for the King to arrive. In the meanwhile they began discussing among themselves how they should proceed with the rites. A learned Brahman who happened to be passing by overheard them and soon realised their foul scheme.  

As soon as the King arrived, he went forward and warned him of the imposters. The King was much infuriated and as soon as he discovered that they were his own servants he ordered their executions.

The King was very pleased with the Learned Brahman and prayed him to conduct his religious ceremony. The Brahman was only too pleased to comply and overwhelmed with the amount of daan and dakshina he received. It was like receiving a lifetime earning for a single job.

When the Brahman died and appeared before Dharmaraj (the God of Death or Dharma), Dharmaraj ordered that he be taken to hell. The Brahman strongly protested. He had spent a lifetime serving Dharma, upholding the truth and he has always been performing religious rites and rituals.

Dharmaraj pointed out that what he said was correct. But having partaken of the daan and dakshina of the ill-famed woman, he was bound to suffer for her. That woman because of her bad deeds was destined to have faked Brahmans to perform her religious rites. By interfering in the work of destiny and doing the rites himself he had to suffer. As far the ill-famed woman she got heaven by having a good Brahman eating her praischita

This anecdote should serve as a lesson to our Purohits. They must never impose themselves on Yajmaan at the expense of other Purohits albeit faked ones. People get the Purohits they deserve. No one has the business of passing any judgment on the qualifications or competence of a Purohit until he is asked to do so.

If a person who is not well versed in religious rites and rituals seek the guidance of a Purohit, then the Purohit must guide him honestly.   

It is true that there is lots of money in Karma Kanda and it is because of the money that so many of our youths are opting for the job. Genuine Purohits should see to it that they do not turn Karma Kanda into a vulgar commercial activity. The driving force of Karma Kanda should be Dharma and not money.  It has been observed that some Purohits have discarded their poor Yajmaans and that they have only rich Yajmaans. Having only rich Yajmaan by itself is not bad but having only rich Yajmaan to the detriment of the poor does not augur well for Sanatan Dharma. This is when we begin to lose our adherents to other sects and semi-religious groups.

If we were to compare with other religious groups of the country, then we must be ashamed of the fact that we are the most hopeless religious group in this country. We hardly care for the down trodden of our community. Charity is a vain word for us. No matter how much we may earn, it is never sufficient to satisfy our personal greed. How often does an average Hindu contribute towards a religious association or gives charity to the poor?

Worse of all, when taking Artee in religious ceremonies, how often we find people dropping in 20cs and 50cs coins in the Artee tray. Offer a beggar in the street corner such an amount and see if he does not throw it on the face of the donor. But in the opinions of such people the Purohit is even worse than the beggar. Not to speak of the Siddha that is given to the Purohit, a handful of rice, a handful of pulses, two or three spoons of salt, two potatoes, one onion and some sugar. Agreed in the past say some thirty or thirty five years ago this kind of Siddha was given to the Purohit. At that time majority of us were living in a state of abject poverty, such Siddha was acceptable then.

But today when we are economically well off, it is better not to give Siddha rather than to give such kind of meagre Siddha. 

It must also be recognised that many people are adamant on the question of making donation to religious associations as in the past there have been unscrupulous people who have managed such fund. How these funds have been utilised has remained unknown to this day. At the same time it has been seen that the same individuals have been enriching themselves in the name of the poor and destitute.

To redress the whole situation is a big challenge. A delicate task awaits those who wish to take up the challenge, a challenge that will not be without blame. It is high time for the Hindu community to take stock of the situation and to implement whatever corrective measure may be desirable.     

The hopeful thing about our Community is that so long as we are in ignorance we keep on committing blunders. Once we learn about our mistakes we do not repeat them. 

If Karma Kand is the affair of the Purohit then Sanatan Dharma is the affair of all its adherents. Anyone who claims to be a Sanatanist has the right and obligation to know what Sanatan Dharma is. If he does not know then he must go out of his way to find out.