Dakshinatya Sarasvats, Divided Between Religious Mathas and Religious Practices
One _________________ Source Material. On the west coast of India lies a long strip of land, hundred yojanas long and three yojanas wide, bound by sea on the west and the Sahya mountains on the east, reclaimed by Bhargava Parashurama when he was banished by Kashyap Muni to settle in the extreme end of Aryavarta. A historian should neither be intimidated by legends in ancient texts nor be bewildered by the deterioration of the ideals enshrined in classification of the society, based on attributes and performance of actions, nor be shocked by perverse norms paraded as Yuga Dharma, because of his firm conviction that the fundamental essence of Dharma is ever inviolable, only the external form changing with period, places and persons. Though Sarasvats, like many others claim to be Brahmins, it is hazardous to expect in Kali Yuga that functions assigned to Brahmins like ‘Worship of the Luminous ones, of Teachers, of the men of wisdom, purity, uprightness, self-restraint, austerity, learning, serenity of mind, speech, action, performance of action without expectation of any rewards . .’ would be fulfilled by them in entirety. But this should not prevent them from reflecting about their attributes and whether the functions performed by them are commensurate to them. During the efflux of Time, some may need to be re-appraised and compromised temporarily in times of distress, as contemplated by Dharmashastras, while propounding the principle of apaddharma. But complete unconcern or disregard or unconcern can neither be justified nor be condoned for Sarasvats, if they claim to be Brahmins. This book is, therefore, addressed to those bold ones who can reflect and question the brahminhood foisted on them, when they are known and recognized more for their commercial enterprise than for their wisdom.
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