Two words can be considered as the foundation of the Indian rule of conduct. The first is called "ahimsa," sometimes translated as "nonviolence." The conceptual understanding of "ahimsa" rests in non-injury, complete elimination of injurious thoughts from the mind. This is extremely hard as we operate in life. Our basic procurement of food is a process of competition. We do injure objects under the pretext of survival. "ahimsa" demands that one does not kill or encroach into other living systems. It is an utter positive attribute that we must give back anything we take in. The thought is planetary or even cosmic. We must watch everything we do. The second is "satya," translated as "truth." There is a particular joy associated with a condition of truthfulness. Expression of heartfelt impressions without pretension may pass as the expression of truth. Because the society might not like to be observed in its true color, one could refrain from speaking in order to conserve truthfulness. It demands unbiased observation and unselfish expression. Truthfulness is the stepping stone to human freedom leading to creativity and objective view of the surrounding. Because of the objective view, a truthful person is respected. Fearless truthfulness can create enemies and many succumb to torture and death because of the unpretentious attitude. The early Vedic Indians championed these values and suggested that practice of these was possible in the society. People with right aptitude can be supported by the society such that they do not engage in physical injury to objects nor they would have a need to be untruthful. Such people in turn must also reduce their needs such that they can operate with what the society may charitably offer to them. They can then proceed on scholarly pursuits in analyzing and discovering ideas without looking for credit or ownership. The highest of such people were called "Brahmana" meaning one who knew the "Brahman." "Brahman" is a concept where one accepts that everything in the universe needs our respect and everything is inter-connected. The original Brahmanas set up schools for their children such that the children can grow up into the ideals of being a Brahmana. Rigorous schooling was followed by scholarly exercises before one was accepted to be supported by the society. The process of nurturing and discipline did help produce some of the beautiful literature that the world has witnessed. We only have a limited corps of material available retained through oral renditions and reproductions. Vast amount of literature still remains to be excavated from the archaeological sites and monasteries. The analytic history of India and the evolution of the society in India are not fully researched. Not enough work has been done to dig for manuscripts or artifacts in order to reconstruct history. What we infer is that the beautiful foundation of the society could not be maintained and the society deteriorated. With the increase in population, the society of mutual support degraded into guilds of service providers. The Brahmanas became another "caste" in this new set up. They reduced themselves from "knowledge-makers" to "rule makers." They made rules where they tried to protect themselves and their group's interest. It was the beginning of oligarchy in the world.
The original word in India for "caste" was "jati", a signature for the family where one was born. Simple birth in a family took precedence to the talents one might cultivate. Such regimentation came in full swing around 600 BC, which also happened to be the pinnacle of knowledge exploration in India. For the next thousand years, two groups of "brahmana"s existed, a group who went for scholarship and continued to create new material. The second group made a living by being service providers doing rituals of wedding, death and other activities. This group injected superstitions in order to make the processes more complicated and create a value for them. The philosophy of India transformed into the religion of Hinduism. With Islamic invasions, this process got more defensive. And the British in their pretensions, tried to segregate Indian population in caste barriers through administrative procedures, tax structures and other divisive ideas. What I was seeing in Gaya, were the remnants of the British model where a "caste" offers services for "fees". The new democratic governments have not found time to cause reforms on these deranged social institutions. Indian society now is corrupt and continues to remain scared. The religious structure in south India is a little better than the north. The north has seen the terror and the sword.
I was led to a big open hall and was seated on the floor. I was carrying the plate of offerings with me. Now came the barrage of arbitrary people whom I must pay. I gave away what I had got. I had missed Dr Laximicharan and Soumya on my way to the new location. I had no further access to money. I personally felt that the money transaction in the name of liberation was unethical and wrong. I rebelled inside. The white dressed person was guiding me to pay the money and he did observe my irritation. He was probably a commission beneficiary in the process. The tall man whom we gave our original money was nowhere to be seen.
The logic was that I would finally offer the plate and the contents inside the next Temple which is called the Vishnupad Temple. As I got up and moved, a young person confronted me for his share. I requested the white dressed person to give him Rs 10 until I located my friends. The young man threw that bill down and said that he would block my entry to the Temple unless I paid a minimum of Rs100. This act of this self-centered young man bothered me and I was enraged. I raised my voice and shouted that it was my right to move freely in a public religious shrine. I made it a point that I must enter the shrine freely. I told him in loud voice that I could teach him his profession. Hearing the noise, other priests did gather. They led me in to the sanctum.
I went inside and dropped off the plate in a circular stone pit that had imprints of two large feet. Here the logic was totally wrong. Vishnu is supposed to be the Indian God who nurtures life. Vishnupad means the "feet of Vishnu". Who would know the size of his feet? Why should he have feet? Has anyone seen him? The level of superstition had reached arbitrary limits. Young men like my previous person were telling stories to the assembled ladies about the sanctity of the feet. The entire process was hopeless and pitiful. I felt sorry for those young men and the unfortunate victims who possibly traveled hundreds of miles and were subjected to imaginary made up stories.
As I came out from the shrine, I was invited by a senior priest to a meeting. I thought they would counsel me for my irritation. But they were sincere and apologetic. I told them that they had a special responsibility to serve people who make long journeys to perform a ritual. I had to make the pitch that they were demeaning to themselves and to the entire priestly profession by being mean to the people they should serve. I requested them to eliminate people who might not have "service" as a goal in their life. The priestly work is not a job but a service. They listened, they nodded their head. The head priest complimented me. I do not know if it would make a difference. I was advocating on behalf of my father.
