How we imagine ourselves as a nation matters !!!!
Through our History text-books taught in schools and
colleges, we were made to believe that there was constant and bloody conflict
between Saivites & Vaishnavites in India. Little did we realize that it was
European History, grafted to Indian soil with modifications to suit the Indian
imagination. In Europe bloody fights had erupted between Catholics &
Protestants, though both believed in The Bible. Even now such war like
situation exists in Northern Ireland. They, Europeans and their Indian
compradors wanted us to believe that we were equally or more violent,
than European’s themselves, justifying their rule of this country. The wanted
us to believe, they only brought forth order and peace in this country.
The following is an account by a Missionary, commissioned by
the
The greatest tragedy is that our own people believe
that Saivaites and Vaishnavaites, were at each other’s throat in the
past, and based on such misconception even artistic works are created
which then creep into the popular imagination, and gets rooted as a historic fact. . Eg. The first song visuals in
Kamal’s Dashavatharam movie.
Even Saint Ramanuja’s hagiography suggests
bad-blood between Saivaite King vs Vaishnavite Saint. The rift between the
saint and the King, if ever it had happened would not had been a
carry-over of the Saivaite vs Vaishnavite quarrel.
Read the following MISSIONARY ACCOUNT which throws clear
light on the purported bloody conflict . It also provides information about the
social situation existing then (1792-1823), and showing the absence of any CASTE
DISCRIMINATION :-
“By the diksha the new member acquires a perpetual
right to all the priveleges of the sect into which he has been admitted.
Persons of all castes can become Vishnavites and after their admission
can wear the namam or distinctive mark on their foreheads. Neither Pariahs
or even Chucklers are excluded; and it has been noticed that the
lower castes are particularly numerous in this sect.
I do not think there would be any greater difficulty in
becoming a member of the Siva sect, but as on initiation the members undertake
to entirely give up eating meat and drinking any intoxicating liquor, the lower
castes, who do both unhesitatingly, find the conditions too hard. Consequently,
only high-class Sudras and scarcely any Pariahs belong to this sect. It is no
uncommon thing for people to change from one sect to the other, according as it
suits there interest, or even out of spite or caprice. Either sect will take a
convert from the other without asking any questions or making any difficulty.
Sometimes one comes across missionaries scouring the country with written
professions of faith in their hands, and using various means for gaining
proselytes to their respective sects. In some parts a remarkable peculiarity is
to be observed in reference to these two sects. Sometimes the husband is a
Vishnavite and bears the namam on his forehead, while the wife is a
follower of Siva and wears the lingam. The former eats meat, but the
latter may not touch it. This divergence of religious opinion, however ,
in no way destroys the peace of the household. Each observes the
practices of his or her own particular creed, and worships his or her god in
the way that seems best, without any interference from the other. At the
same time, each sect tries its best to magnify its own particular deity and to
belittle that of its rivals. The devotees of Vishnu declare that the
preservation of the universe is entirely due to him, and that to him Siva owes
both his birth and existence, since Vishnu saved him several times under
such circumstances that
The devotees of Siva, on their side, maintain obstinately
that Vishnu is of no account, and has never committed any but the basest
actions, which only disgrace him and make him hateful in the eyes of men. As
proofs of their assertions they point to several facts in the life of this
deity, which their adversaries cannot deny, and which certainly do not redound
to his credit. Siva, according to them, is sovereign lord of all, and therefore
the proper object of all worship.
According to the Vaishnavaites it is the height of
all abomination to wear the lingam. According to their antagonists,
whoever is decorated with the namam will be tormented in hell by a
sort of fork similar in form to this emblem. These mutual recriminations often
end in violent altercations and riots. The numerous bands of religious
mendicants of both sects are specially apt to provoke strife. One may
sometimes see these fanatics collected together in crowds to support their
opinion of the super excellence of their respective doctrines. They will
overwhelm each other with torrents of abuse and obscene insults, and pour
forth blasphemies and imprecations, on one side against Siva, on the other
against Vishnu: and finally they will come to blows. Fortunately blood is
seldom shed on these battle-fields. They content themselves with dealing
each other buffets with their fists, knocking off each other’s turbans, and
much tearing of garments. Having thus given vent to their feelings, the
combatants separate by mutual consent.
That these religious dissensions do not set the whole
country ablaze, or occasion those crimes of all kinds which were for centuries
the result of religious fanaticism in Europe and elsewhere, is due no doubt to
the naturally mild and timid character of the Hindus, and especially to the
fact that the greater number compound with their consciences and pay
equal honour to Vishnu and Siva. Being thus free from any bias towards
either party, the latter serve as arbitrators in these religious
combats, and often check incipient quarrels.
There is no doubt, however, that these controversies were
wont to excite general ferment in several provinces at no very remote date.
Those who are acquainted with the character and
disposition of the Bairagis and Goshais of the north, and
of the Dasari, Andis, Jangamas, and Pandarams in the south, are
fully persuaded that it would still be quite easy for two ambitious and hostile
princes to arm those fanatics and persuade them to come to blows if they raised
the standard of Basava (the bull) on one side, and of Hanumanta
(the monkey) on the other.
In these religious squabbles, which still take place
occasionally, the Vishnavites appear to be the more fanatical and fervent, and
they are almost always the aggressors. The reason is, that this sect draws most
of its members from the very dregs of society, and so takes a delight in
creating troubles or disturbances. The followers of Siva, on the other hand,
who belong to the upper classes of the Sudras, are much more peaceable and
tolerant. (Kamalahassan’s Dasavatharam thus gives wrong ideas to the people.
In the movie the Saivite King is the tormentor)
The majority of the Hindus, and particularly the Brahmins,
take no part whatever in these religious squabbles. The latter act on the
principle of paying equal honour to the two chief deities of the country, and
though, as a rule, they appear to have a preference for Vishnu, they never let
a day pass without offering in their own houses a sacrifice to the
lingam, which is Siva’s emblem.”
(Pages 118 to 121, Chapter IX – The different Hindu Sects-,
Book – Hindu Manners Customs and Ceremonies by Abbe.J.A.Dubois. Dubois, a
Christian Missionary, who labored for THIRTY-ONE YEARS in India.He was in
India from 1792 to 1823.)
Read also ,about RELIGION (sub-heading) in
http://en.wikipedia.org/wiki/Chola_dynasty
http://en.wikipedia.org/wiki/Dasavathaaram#cite_note-42
Quote "Kamal Haasan came up with an original storyline and approached a number of directors, to direct it, when K. S. Ravikumar accepted the offer."
http://www.behindwoods.com/tamil-movie-news-1/may-08-01/dasavatharam-07-05-08.html
http://www.behindwoods.com/tamil-movie-news-1/may-08-01/dasavatharam-02-05-08.html
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