In the process of Indian speculations, a phrase called "karma' entered the vocabulary. This has to do with finding a "cause" for our local condition. The assumption is that our pleasure and pain must have a "cause" and such "cause" is supposed to be the product of our accumulated "karma". "karma" is loosely translated as "action". It gets complicated because seemingly "bad" actions might escape punishment in life. People who were not suitably punished, must return back in life to accept suffering. Such "return back" may never end unless one gets completely "cleaned" out of the "karma." This has been the old theory of reincarnation in Hinduism.
So, how does one know if the "karma" was bad? The known deliberations are summarized in a book called "the Gita", the contents being credited to the legendary philosopher SriKrishna. The historicity of SriKrishna is debated, but the power of the statements in the Gita has startled the seekers and philosophers everywhere. It is the most popular philosophical text dealing with human conduct and life. It has been translated and read in all languages and literature. As rendered by the poet Vyasa, it is beautiful Sanskrit poetry. I love it.
The Gita centers around a term called "yoga." An empowering concept, it rests on the observation that we have an inner conscience which "knows" the right "action" at any time. Our access to this inner conscience is the process of "yoga", loosely translated as "connectivity." When the "connectivity" is robust and unyielding, we are driven by the "cosmic will." The "cosmic will" is what sustains the universe. Our deviation from it creates noise. This noise results in "karma."
All people who operate in life are assumed to die with some "karma." This assumption may not have much merit but is an ordinance by the priests. To contest against the ruling is to become a total renunciate. A remedy advocated in the Gita is to think of the world first before indulging in action. My father was a good example of it, but I did not interview him on his way of life. I am glad that the Gita gives a way out. In other religions, one is stuck! Concepts of perpetual "sin", or journey to "hell" are not good theoretical constructs.
Several hundred of us had assembled in the courtyard of the monastery to hear the names of our assigned priests. We had to state where we came from and the name of our "gotra." "gotra" literally means "cow-herd" and is used to define clan. The logic here is that we are products of a few early men who were "chosen" to create the human race. Unlike Christianity the human race does not converge with Adam and Eve, but with several individuals who might bring diversity. Islam throws away these intermediaries. The Buddha thought it better not to ask.
In this Hindu hierarchy I come form a "noble" heritage. Puri is a sacred place, Brahmin is the highest among the castes, and my ancestors had engineered our "gotra" to be superior to many. "Bharadvaja" was a vedic writer and was a prolific composer. My mother always reminded me of such "gotra" particularly to use in the rituals. I had avoided the use of this supremacy in my wedding ritual, but was asked to use it now in order to conduct the liberation ritual for my parents. I did think of my mother and her many tips! "gotra" is a cultural identity.
The anxiety level in the courtyard was high. The staff person was elderly. He appeared tired possibly conducting such exercise every day. He would scold people if they responded late when called. The street noise had increased. The sequence of the call was by the time one registered. People had no expectation when their name might be called. Most could be confused and disorganized through travel. There was little mercy. The person appeared as the first gatekeeper to the liberation ritual.
Another question that the person asked on interview was the amount of money one was willing to part for the ritual. This is where the monastery was "protecting" the pilgrims from arbitrary exploitation. It appeared as though the degree of service might depend on one's desire to spend. I made a modest call of Rs 250 in Indian currency which was a bit higher than the numbers I was hearing. I thought it was a brahmin-to-brahmin giving. I could help a fellow "caste member" who might have a family to support!
We were transported in several vans to a river bank that had special concrete structures constructed for the ritual. My group had a white-dressed guide with us. He let us meet a tall man who had assumed the authority to handle rituals for people from Puri. I was curious to know what gave him such privilege. I asked. He responded that his family had been handling this for generations. There was no how or why. We had a quick cash transaction. He instructed that we could pick up the ritual articles from the store next door.
The liberation ritual was now delegated to the white dressed man and he asked me to collect water from the river. The river was dry with a narrow stream several hundred feet away. Many were religiously following the procedure and collecting water in various utensils. After negotiating the steps and coming up, I was confronted by a huge bull. Bulls are considered holy in Indian faith. At this location it was more special because they are considered "witnesses" of the performance of the ritual. They are privileged to snatch food from people the uninitiated hands. People who know offer them food before walking away. The bull had a menacing presence in that confined space.
We were seated in an inner courtyard in a row. The white dressed man officiated the group ritual. He chanted a few Sanskrit verses and asked us to knead the flour that was part of the ritual article package. We had to create small spheroids from the kneaded flour and keep them on the banana leaf that was given to us. They are supposed to be the offerings to the deceased. Normally the offering should be of freshly cooked rice. It was replaced by the flour spheroids for convenience. The assumption is that the unseen "psychic bodies" would be "hungry" and they "appreciate" being offered food. Each offering accompanied flowers, water and chanting with obeisance. The ritual is a function of one's faith and sincerity.
Dr Laxmicharan and Soumya sat on a bench on the side and oversaw the operation. Various people then showed up with big bound registers. They got busy recording the names and addresses of people engaged in the ritual. Each register belonged to a particular area and could act as a genealogical chronicle for a family. The possession of the register declared the privilege for the priestly group to conduct the ritual for the people in the particular area. For some reason I was not followed up. Possibly they knew that I lived abroad.
After completing the priestly ritual in the courtyard, we stretched out a bit. I sat on the bench with a respite. Then we were asked to go the neighboring Temple where we would drop off the offerings. I was warned earlier that every activity in this new area was associated with an expected fee. Dr. Laxmicharan gave me some money to dispense with as the occasion might warrant. As I discovered, the situation was atrocious. I had to complain.
