Tag Archives: Hindu

Untouchability/ Impurity

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The idea of unaccountability has always been part of Hindu culture but it also changed the way everything changed over time. If we look at real idea of unaccountability then it is completely karma based and anyone can become untouchable or impure by doing certain karma at anytime in their lives but at present certain communities are considered 24 hours untouchable. The best examples in my city are the people who work at cremation sites.There is so huge discrimination against them that the community doesn’t seem to have any hope. Even they don’t consider themselves as someone who can even dream of changing their lives.

I still remember when I worked with CBC a few years ago on a documentary project which was about filming a young Doam (the caste of people who work at the cremation grounds) whose father was still involved in the cremation ground but the son was either studying computers or working at a multinational company and at one moment we thought that it was impossible to find someone in such condition because no family had ever sent their kids to the school. Anyways, something magic happened and we found an amazing person for our episode, in fact it was the best story of the series.

Something really in interesting happened with me last night which made me write this story and really made me think if there is any impact of education on Indian society or not? Are we still stuck with that crazy system of unaccountability/ impurity / discrimination of the basis of somebody’s caste? And the worse thing is that nobody wants to think about the real idea and just want to go with the present system. One of my friend’s father died yesterday and I went to the cremation ground with my two friends who are my age graduate living in so called educated Indian city.

Both of my friends were really concerned about getting touched by anyone at the cremation ground because it would have made them impure or untouchable. The idea of impurity associated with cremation says that whoever participates in the funeral becomes impure until they have taken a bath again. They were planning to keep a distance from all of the family members, even my friend. They warned me also to not get touched by anyone but I did not know how to make it happen. I was going to my friend father’s funeral and I knew that at least I was going to hug him or touch him to show my sorrow and support in this difficult time.

Anyways, I arrived at the cremation ground and saw my friend standing alone and looking at his father’s funeral. That feeling of seeing my friend was so strong to me that I could not stop myself by going close to him. My other friend’s, who were concerned about getting touched, also came with me. I was talking with my friend and suddenly I noticed that two other friends who had come with me were gone now. They were standing kind of 20 meters away from me. Suddenly the friend who father had died started crying and now I could not stop myself by putting my hand over his shoulder. We were standing like this for a while and then I went to my other friends and we returned back home.

But the most interesting experience for me when I started my motorbike to drive back home. It was the same motorbike I had used to reach at the cremation ground with two other friends but now they did not want to ride it. We were three on one motorbike with me being the driver and my other friends were asking each other to sit on the bike first so that they don’t touch me. Anyways, they also came on my bike and we all drove back together. The next day one of those friends came to me and said that he had to change his clothes and take a bath before entering in home only because I touched someone at the cremation ground and they got touched by me.

I thought about it a lot and was wondering if this idea of impurity is more important than showing your support to a friend who is facing a death of a family member? Anyways, I think I just did not do anything wrong, in fact I did not do anything, it was just my human feeling which made me touch that friend. I also want to respect traditions but definitely can’t compromise with my social duties.

Purification in Varanasi

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I encountered a group of more than 15 French tourists on a train recently, and I was struck by the sight of so many of them with freshly shaved heads. Most of them were quite young, and it seemed unusual to see so many bald heads together. Curious, I asked one of them why they had chosen to shave their heads, and they explained that it was part of a ritual for purification. They mentioned that they were aware of the tradition where many Indian pilgrims shave their heads when they visit Varanasi, and they decided to partake in this practice themselves.

When I asked if they felt purified, they described a sense of amazing happiness, inner peace, and a release from stress. Despite their enthusiasm, they seemed to have a limited understanding of the reasons behind the practice, only noting that it was done for purification. I inquired where they had their hair shaved and learned that it was done at Dashashwamedh Ghat. I personally would avoid getting my hair shaved there, as I’ve found that the barbers at the ghats don’t always maintain the highest hygiene standards. While their razors are changed frequently, the actual razors aren’t always properly cleaned, which is concerning.

I used to think that Westerners were very particular about hygiene, but this experience made me question that assumption. It was quite a sight to see this group, and as we parted ways, I commented to the girl I was speaking with, “You are very brave, and you have a lot of brave people with you.” Whether or not they truly felt purified, I was intrigued by their experience. If I were to consider such a ritual, I would certainly bring my own razor to ensure proper hygiene, rather than relying on the ghats’ barbers.

End of life – Sadhus and Sanyasis

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According to Hindu Dharma, there are four stages of life known as Ashrams: Brahmcharya, Grihastha, Vanaprastha, and Sannyasa. The Brahmcharya Ashram represents the student phase, which ideally ends by the age of 25. While one can continue to study beyond this age, marriage is generally expected to follow. The Grihastha Ashram begins at 26 and lasts until around 50, during which individuals are expected to marry and build a family. Vanaprastha, the stage from 50 to 75, is a time for preparing for the final stage of life, Sannyasa.

During Vanaprastha, individuals are expected to fulfill their familial responsibilities, such as marrying off their daughters and helping their sons become self-sufficient. They should also start preparing for Sannyasa by engaging in meditation and rituals. Sannyasa, which starts at around 76 and continues until death, involves renouncing worldly attachments and living a life of asceticism. Sannyasis, or renunciates, do not stay at home but reside in monasteries, which are available in every Indian city, where they live free of cost.

To become a Sannyasi, individuals must perform various rituals, the most significant being the symbolic renunciation of their physical body. They often stand naked in the river while reciting mantras, symbolically discarding their worldly self. Though they remain physically alive, they perform all the rites usually done posthumously, signifying their detachment from earthly life. Consequently, Sannyasis’ bodies are never cremated; instead, they are submerged in the river. Once they have entered Sannyasa, they are bound by strict rules.

These include prohibitions against handling money, dealing with fire, cooking, and consuming flavorful food. They must beg for their sustenance, purify their food by washing it, and repeat the name of Lord Ram 21,000 times daily. They traditionally wear orange clothing, symbolizing their devotion to Hinduism. Brahmin Sannyasis carry a staff, which is also submerged with their body upon death; no other caste members receive this staff. Sannyasis typically reside in monasteries with other Sannyasis, dedicating most of their time to repeating the name of Lord Ram.

They might receive occasional visits from their families, but generally lead solitary lives. During my work with researchers, I met numerous Sannyasis, and their stories were consistently surprising. Most expressed a profound eagerness for death, often stating that they hope to meet their end soon. I once spoke with a 70-year-old woman who had lived in a monastery for 30 years, waiting for death. She was the first female Sannyasi I had encountered. She explained that while females do not undergo the same rigorous rituals as males, they follow similar rules and live in separate sections of the monasteries.

She came to Varanasi with her husband, who had tuberculosis. After his death, she continued to live in the monastery, awaiting her own. Despite the unconventional nature of her life, she was deeply content and looked forward to her final moment. In contrast, I also spoke with a male Sannyasi, around 70 years old, who had embraced Sannyasa at 35 due to personal tragedies. Though he appeared quite ill, he too was happy discussing his impending death. I found it intriguing how people could be so content discussing their end.

Another Sannyasi I met had turned to Sannyasa to escape legal consequences. Accused of multiple murders, he sought refuge in Varanasi and became a Sannyasi to evade the authorities. He continued to live a relatively comfortable life, with family visits and monetary support, which was contrary to the austere image of Sannyasa. My experiences with various Sannyasis revealed a wide range of motivations and circumstances. Many seemed to view Sannyasa as a form of penance or a path to liberation. Despite a recent decline in the number of Sannyasis, Varanasi remains a unique destination where people come to conclude their earthly journeys.