04-18-2007, 10:33 PM
i have some information on "upakarma" relevance for present age by Major (retd) H Subramaniam, BLR. Of course, the content is from a group post, submitted by another member, who took consent from him. I am not sure if I can post it here. I may be able to send it by email.
But, I think, imho, I can produce the more non-sectional parts affront here.
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RELEVANCE OF UPAKARMA IN THE PRESENT AGE
We have come a long way since the Vedic times. The world has evolved much in the millennia that have lapsed. The way of life, culture and âconcept of valuesâ of all communities of this land have also undergone considerable changes. The Brahmin community is no exception to this. We have, by and large, abandoned our primary or the prescribed occupations, namely, studying and teaching the scriptures, and have, for various reasons, taken to different occupations and diverse ways of life. It is obvious that the community is undergoing a âDiasporaâ (i.e. a great dispersion) necessitated by several factors. The Varna Dharma and Ashrama Dharma have become totally unacceptable to the present social as well as political setup. Consequently, the rites and ceremonies relating to the above concept of Dharma are also becoming redundant. From a pragmatic approach or a purely commercial point of view, these rites may be irrelevant and hence they certainly could be dispensed with. But, the question arises, âIs everything in life to be reduced to purely temporal level and valued only from a commercial point of view or on monetary basis only? Is it prudent for a community to dispense with its traditions, culture and its very ethos overnight? Though these rites appear quaint today and do not produce any tangible gains, can it be said with certainty they will be so in the future too? That posterity will not need them! One should not forget the fact that, the world, though undergoing rapid changes and is evolving new paradigms of behavior and concepts of values, these phenomena are cyclic in nature. Do not doctrines, theories and practices denounced as absurd, baseless and even potentially harmful to the community or humanity at one time, not only get credence but also acceptance subsequently in light of new discoveries, changed conditions and concepts? The Varna and Ashrama Dharma, no doubt, due to its gross misuse in the past and misunderstanding in the present, has developed a repugnant odor. But, there is no denying that, in the basic human psyche, there exist four shades, indicating clearly distinct tendencies and aptitudes. This is a fact that has been established scientifically which the rest of the world has to accept, though reluctantly. This may give rise in the days to come, again to a new class of âcustodians of knowledgeâ and its dissemination to the rest of the community, which are the very essence as well as the root of the Brahminic culture and ethos. This being so, by giving up totally our traditions and practices, will not we the Brahmins end up in a cultural vacuum without any roots? We see in every other religion, community and ethnic group a conscious and consistent effort to assert their identity, revive what little they have as their culture and even what has gone into disuse. They also take every effort to preserve and resuscitate their own culture and traditions and take pride in them. This being so, are the Brahmins going to obliterate their very identity and merge with the main stream as non-descripts? When the members of this community are being marginalized and even ostracized for misdeeds committed in the past by their ancestors, and/or during the interim period by their predecessors, when âVarnasankaraâ and Diaspora are trying to obliterate the very identity of the community, is it not all the more essential to identify and preserve the essence of its culture for its successors? For the generation yet to come? Yes; we do owe this to posterity!<!--QuoteEnd--><!--QuoteEEnd-->
But, I think, imho, I can produce the more non-sectional parts affront here.
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->
RELEVANCE OF UPAKARMA IN THE PRESENT AGE
We have come a long way since the Vedic times. The world has evolved much in the millennia that have lapsed. The way of life, culture and âconcept of valuesâ of all communities of this land have also undergone considerable changes. The Brahmin community is no exception to this. We have, by and large, abandoned our primary or the prescribed occupations, namely, studying and teaching the scriptures, and have, for various reasons, taken to different occupations and diverse ways of life. It is obvious that the community is undergoing a âDiasporaâ (i.e. a great dispersion) necessitated by several factors. The Varna Dharma and Ashrama Dharma have become totally unacceptable to the present social as well as political setup. Consequently, the rites and ceremonies relating to the above concept of Dharma are also becoming redundant. From a pragmatic approach or a purely commercial point of view, these rites may be irrelevant and hence they certainly could be dispensed with. But, the question arises, âIs everything in life to be reduced to purely temporal level and valued only from a commercial point of view or on monetary basis only? Is it prudent for a community to dispense with its traditions, culture and its very ethos overnight? Though these rites appear quaint today and do not produce any tangible gains, can it be said with certainty they will be so in the future too? That posterity will not need them! One should not forget the fact that, the world, though undergoing rapid changes and is evolving new paradigms of behavior and concepts of values, these phenomena are cyclic in nature. Do not doctrines, theories and practices denounced as absurd, baseless and even potentially harmful to the community or humanity at one time, not only get credence but also acceptance subsequently in light of new discoveries, changed conditions and concepts? The Varna and Ashrama Dharma, no doubt, due to its gross misuse in the past and misunderstanding in the present, has developed a repugnant odor. But, there is no denying that, in the basic human psyche, there exist four shades, indicating clearly distinct tendencies and aptitudes. This is a fact that has been established scientifically which the rest of the world has to accept, though reluctantly. This may give rise in the days to come, again to a new class of âcustodians of knowledgeâ and its dissemination to the rest of the community, which are the very essence as well as the root of the Brahminic culture and ethos. This being so, by giving up totally our traditions and practices, will not we the Brahmins end up in a cultural vacuum without any roots? We see in every other religion, community and ethnic group a conscious and consistent effort to assert their identity, revive what little they have as their culture and even what has gone into disuse. They also take every effort to preserve and resuscitate their own culture and traditions and take pride in them. This being so, are the Brahmins going to obliterate their very identity and merge with the main stream as non-descripts? When the members of this community are being marginalized and even ostracized for misdeeds committed in the past by their ancestors, and/or during the interim period by their predecessors, when âVarnasankaraâ and Diaspora are trying to obliterate the very identity of the community, is it not all the more essential to identify and preserve the essence of its culture for its successors? For the generation yet to come? Yes; we do owe this to posterity!<!--QuoteEnd--><!--QuoteEEnd-->