A COMMENT DELAYED BUT NOT DENIED, I STILL HOPE!

I think I have to take the absence of any comment from my Sulekha-friend belonging to the Islamic religion as a comment. So let me complete my communication in this matter: [I propose to ask some questions and give my plain simple answers to them. I would like all the interested Sulekhites to give their answers to these in the form of comments. Even they can, I need not say, express their views on the points not binding to my questions.]

Q1.. At what level – purely personal/ family/ social community/ nation/ world – should we place our religious/spiritual affairs?

A. Historically religion had to play in all the above levels because material life was influenced by religion for good or bad. Now the situation has changed completely. Religion has nothing to do except when its agents interfere without propriety on material affairs.

So, according to me, religious/spiritual affairs are entirely a personal matter of the individual. World [International]/ Nation/ State/ Community/ Society/ and even family, should not do anything to infringe the right of the individual in this matter.

Q.2. Should the religious functions/ celebrations/ rituals/ prayers/ customs……be followed intact as per the age old traditions?

A. Almost all the religious activities as above evolved and settled many many hundreds of years ago. The socio-economic factors that formed the base of the community and individuals were connected directly or otherwise with agriculture. It will be almost impossible and/or foolish to attempt to follow them that way. E.g.: The Pratha;, Madhyahnika and Saayam Sandhya vandanams of Brahmins[ requiring more than 10 minutes each], Niskar of daily half a dozen times of Islamic followers, ritual prayers by Christians requiring not less than half an hour morning and evening, similarly for other religions and sects. If a religious individual gets a permanent prick in his conscience for not being able to fulfill them in the required traditional way, it will affect his personality and work in the society.    

Q.3. So how can we see the suggestions/ instructions/ orders/ commands as to how the individual should/ should not alter them? Have they [organizations/ groups] any moral and/or legal right to do so?

A. Being in a democratic society everyone has the right to propagate the relevant views for consideration without wounding the feelings of those in the opposing camp. But it should never stoop to the level of an unwelcome command or threat hidden or direct. 

Q.4. Can any type of moral/physical force used by them be considered immoral/ criminal in modern civil democratic societies and Nations? Are the individuals subjected to external pressure deserving legal protection from the Government? 

1. Being purely an individual affair, if one wants to go by the tradition or organizational instructions he can do so, out of free will. If any body uses direct or indirect force, it should be considered criminal and appropriate course of action be initiated to safeguard individual freedom. The government, community and society should create an atmosphere of friendliness and freedom of choice..

Q.5. If one is a believer in all aspects of religion/ spirituality, but feels and experiences difficulties in going ahead with the traditional rituals and other performances in the situations of his life which was very much different from what it was a centaury or more ago, CAN he reframe the rituals etc. in a way suitable to him as far as his purely private religious affairs are concerned?

A. Yes! He is entitled to do so.

Q. Can the traditionalists find fault with the above?

A. Yes they may! but in a democratic way. They may propagate their views with in the civil democratic way ONLY. They have no right to intimidate the reforms using physical and official forces. I would even say that the civil society and the democratic government should see that the individual’s  right of choice is safeguarded practically.

Q. As a test case for the above, how should we see [may be in a superficial way] the controversies on the dress-decorum at the Guruvayoor Sree Krishna Temple or prohibition on ladies of certain age group to worship personally at Sabarimala Sannidhanam. Same way what should be or should there be dress restrictions for the Islamic women in Public places?

A. Actually these examples are boarder-line cases. They are simultaneously individual and social/ communal. Any change suggested should not be imposed. All concerned should subject it to a thorough review in the changed circumstances. The purity of spirituality should be redefined, if required.

I am aware that though the above questions are rather superficial, there is a tendency to approach it with a hidden nostalgic sentimentality that impedes the proper forward looking approach. It is hoped that the concerned Sulekhites will express themselves in this regard.