Hindu priests
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The archak(a)
Role of archakas in a temple tradition
To understand the role of archakas, it is vital to have a clarity regarding the role of temple itself. For thousands of years, Hindu temples have been the centers of a village or town around which all important village/town activities like education, arts, science, economy and ecology flourished. Temples stood as best examples regarding how the mundane was considered only an extension of the sacred. To a Hindu, there is no artificial compartmentalization of the sacred and the mundane. To him, sacredness pervades everything, including the mundane. And a temple is the best example that demonstrates this Hindu worldview.
Unlike the Abrahamic religions, temples are not simple places for congregation of people for the purpose of prayers in Hinduism. Instead, temples are the very abode of the deities, who are invoked in the idols using complex and intricate ritual procedures and are requested to take residence in the temples. In other words, the Murti constitutes the body and the temple itself constitute the home of the deities. Hence, temples are sacred energy centers, which are pervaded by the energy of the deity.
The central role of a temple, then is to facilitate the access of the energy and the essence of a deity to common masses. Devotees go to the temple for a variety of reasons like seeking solutions to daily problems, seeking inner peace, or simply to be in the presence of the deity and meditate upon Him/Her. Irrespective of the reason, the devotee connects with the essence of the deity and taps into the spiritual energy present in the temple by the process of “Darshana”- Seeing the deity. This facilitating of the “Darshana” of the deity to the people constitutes the very purpose behind the existence of a temple. And to accomplish this purpose, it is very important to make sure that the sacred energy and the essence of the deity continues to pervade the confines of the temple and the temple remains spiritually conductive for such inhabitation of the deity.
It is to accomplish this all important sacred task, that an archaka is appointed to a temple. In other words, the archaka performs the most critical task in the functioning of a temple. It is his duty to not only invoke the deity, when the temples are consecrated for the first time, but also to perform daily worship by adhering to all stipulations laid out in the shastras, including maintaining a very high level of Shaucha (ritual purity at levels of body, prana, and mind). These daily worships are critical because they not only reinforce the essence of the deity residing in the temple, but also restore the sacred energy within the confines of the temple. The subtle energy within the temple decrease with time if they are not restored. Similarly, they are susceptible to imbalance due to mix up with different kinds of energy that people visiting the temple may bring with them. Daily worship properly performed by a competent archaka aims to rectify this by restoring the lost energy and reinforcing the essence of the deity using the power of Mantra and ritual. Thus, the function of the archaka within a temple is sacred and not mundane in nature. Therefore, the competency required to become an archaka must also be with respect to the sacred and not mundane.
Competencies required to be an archaka
Manu Smriti [1.88] says learning and teaching of scriptures, giving and receiving of charity and performance of Yajnas for oneself and for others are the duties of Brahmanas. Since, Puja is a tantric counterpart of Vedic Yajna and both involve complex and intricate rituals for invoking and worshipping the deity with many parallels among them, Manu’s instructions could well be understood as being applicable to Tantrika puja. That is, it is the Brahmanas, who are competent to perform worship for others i.e. act as archakas.
Now, to properly understand the purport of the above statement, we may have to digress a little into what actually does the term ‘Brahmana” imply.
Unlike the loose usage of the term “Brahmin”, mostly as a reference to a caste community, which have for generations identified themselves as “Brahmanas”, the term “Brahmana” itself found in the scriptures have a very specific and technical meaning, which is often missed in both theory and practice. In the scriptures, the term Brahmana, like other Varna designations, is understood as a reference to the Svabhava/inner temperament of an individual and the corresponding duties to which he becomes competent because of that inner temperament [Bhagavad Gita 4.13, 18.41. Bhagavata Purana 11.17.13]. There is also a recognition of the fact that this Svabhava of the individual is inherent in him/her right from the birth, because it is the prarabdha karma (the fruits of actions performed in past lives that has become ripen to give results), which determines a particular birth. It is this final aspect regarding Svabhava or Varna being inherent from birth due to prarabdha that has been most misunderstood as a reference to “birth into a family” [2] and in the past had in turn given rise to distortions in the form of Jati system based on birth into a family, which was later reformulated into rigid caste system by the British [3]. Towards this end, we need to make a difference between a person born into Brahmin caste and a person who is a Brahmana from Svabava (Varna) and Karma.
So, let us return back to the question, what does the term “Brahmana” imply and what makes one a Brahmana. From above, we gathered it is the Svabhava and Karma that makes one a Brahmana. Regarding the Svabhava of a Brahmana, Vajrasuchika Upanishad (verse 9) says he alone is Brahmana who has realized Brahman. Adi Shankaracharya in his commentary on Bhagavad Gita (18.41) says a Brahmana is one in whom there is a predominance of Sattva. Manu Smriti (2.87) says a Brahmana is one who befriends all. Bhagavada Purana (11.17.16-19), goes a step ahead and lists following qualities as defining a Brahmana: peacefulness, control of mind and senses, austerity, cleanliness, satisfaction, tolerance, simple straightforwardness, devotion to God, mercy, and truthfulness. Regarding the natural duties (Karma) that flow from Svabhava, we already say how Manu Smriti lists studying and teaching of scriptures, performance of Yajnas for oneself and others and giving and receiving charity as the duties of a Brahmana. Similarly, Bhagavad Gita (18.42) assigns: control of the internal and external organs, austerity, purity, forgiveness, straightforwardness, Jnana (Knowledge of the scriptures), Vijnana (experiential understanding of what is presented in the scriptures) and Astikyam (faith and conviction in God and scriptures and involves performance of proper worship and rituals) as the duties of Brahmana. Vadhula Smriti (verse 201) says the body of a Brahmana is not meant for enjoyment, but for great spiritual performing austerities. Kashinath Upadhyaya in his Dharma Sindhu says, one who is merely born in a Brahmin family, but is devoid of Vaidika Samskaras (Upanayana etc.) and does not practice study of Vedas and other duties, is an “Abrahmana” i.e. not a Brahmana. Similarly, he who is born in a Brahmin family and has undergone Vaidika Samskaras, but does not study Vedas and practice other duties, is designated as a Brahmanabruva i.e. Brahmana only in name.
In other words, only he who has Brahmana Svabhava i.e. inner temperaments listed above and who practices the Brahmana duties like study of Vedas, performance of Yajnas, worship etc. listed above, is to be considered as a Brahmana.
Non-Brahmin priests
The Mahabharat
Brahma Dev, an author, quotes the Mahabharata: "Neither. birth, ceremonies, learning, nor progeny are qualifications for brahminical status. Only brahminical conduct isthe basis for brahminical status." (Mahabharata, Anusasana Parva 143; quoted in "Foreign . Born Brahmins: Substance over Formality; http://www.shastras.org/).
Several non-Brahmins became-Brahmins
Compiled by London Swaminathan;
Post No.848 dated 18th February 2014
See what Sarvapalli Radhakrishnan, a great scholar, philosopher and former President of India, says about non Brahmins becoming Brahmins:
“Caste divisions are based on individual temperament, which is not immutable. In the beginning there was only one caste. We were all Brahmins or Sudras. A Smriti text says that one is born a Sudra, and through purification he becomes a Brahmin. People were divided into different castes according to social needs and individual action.
The Brahmins are the priests. They should have neither property nor executive power. They are the seers who constitute the conscience of society.
The Kshatriyas are the administrators, whose principle is reverence for life.
The Vaisyas are traders and craftsmen, men of technical ability who aim at efficiency.
The routine workers, the proletariat are the Sudras.
They take no interest in their work as such, where they carry instructions and contribute only a fraction. They lead a life of innocent impulse and adopt traditional ways.
“Hinduism has a bewildering variety of racial elements at all levels of development. The four orders supersede the original racial elements. It is a classification based on social facts and psychology. The recognition of the spirit in man is the essential feature of Hindu religion, and in this respect all men are equal.
In the Mahabharata , we are told that the Yavanas (Greeks), the Kiratas, the Dardaras (Dards), the Chinas (Chinese), the Sakas (Scythians), the Pahlavas (Parthians), the Savaras (Pre Dravidian Tribes) and several other non Hindu peoples, belonged to the one or the other of the four classes. These foreign tribes were absorbed into the Hindu society.
“The great empire builders, the Nandas, the Mauryas and the Guptas were according to the orthodox view, low-born. The Gupta emperors married the Licchavis, who were regarded as Mlecchas.
The basis of the Varna dharma is that every human being must try to fulfil the law of his development.
Non Brahmins who became Brahmins:
“While it was the intention of the scheme to develop the requisite spirit and tradition in the members of the classes by a proper employment of the forces of heredity and education, it was not viewed in a rigid way. In special cases individuals and groups changed their social class.
Visvamitra, Ajamidha and Puramidha were admitted to the status of the Brahmin class, and even composed Vedic hymns.
Yaska in his Nirukta, tells us of two brothers Santanu and Devapi , one became a Kshatriya king and the other a Brahmin priest.
Kavasa, the son of a slave girl Ilusa, was ordained as a Brahmin priest at a sacrifice.
Janaka, a Kshatriyas by birth, attained the rank of a Brahmin by virtue of his ripe wisdom and saintly character.
The Bhagavatham tells us the elevation of the Kshatriya clan named Dhastru to Brahminhood.
Jatyutkarsa is provided for. Even though a Sudra, if you do good, you become a Brahmin. We are Brahmins not on account of birth or the performance of rites, not by study or family, but on account of our behaviour. Even if we are born Sudras, by good conduct we can raise ourselves to the highest status.
“The human being is always becoming. His essence is movement, not arrested movement. Megasthenes gives us a division different from the caste groupings. He puts the class of statesmen and officials at the top and hunters and jungle men as the sixth division.
Patanjali refers to Brahmin kings, and Manu to sudra rulers. There were Brahmin soldiers in the time of Alexander, as there are today.
“Manu’s unfortunate references to Sudras were perhaps motivated by his opposition to Buddhism. Manu limits the right to study the dharma sastras to Brahmins, while Sankara holds the members of all castes can read them.
A famous verse of Mahabharata makes out that we are all born Brahmins, and happen to belong to different classes on account of our conduct and occupation.
The Bhagavad Gita points out that there are only four Varnas based on natural aptitude and vocation, and two classes of persons, divine (Deva) and demoniac (Asura)”.
From the book Radhakrishnan Reader- An Anthology, published by Bharatiya Vidya Bhavan.
King Baliraja’s wife was Sudeshna. Bali persuaded her to produce a son through Dirghatama. She had five sons named Anga, Vanga, Kalinga, Pudrya and Suhya. Each of them started a separate dynasty and ruled over different parts. This anecdote describing how Kshatriyas kings were sometimes born of Brahmana fathers, was related by Bhishma to Satyavati to support his suggestion that a Brahman be invited to produce sons in the wives of Vichitravirya who had died childless (MB 1/104)
Yajur Veda prays for all the Four Castes:
“Give lustre to our Brahmanas
Give lustre to our Kingly men
Give lustre to our Vaisyas and Sudra” (Y.V. VS 18-48)
Buddha and Asoka on Brahmins:
Buddha has one full chapter on Brahmins in The Dhammapada. That was the last chapter, probably to emphasise their importance. He admired the ascetic virtues of the Brahmanas. Buddha talked about building a new type Brahminhood irrespective of one’s heredity.
Emperor Asoka showed respect to Brahmins by mentioning them first and then other sects like Sramans etc. in his edicts. (E.g Girnar Edict No-13).
Buddha had two Brahmin Teachers :
Gautama’s search led him to become the disciple of the Brahmin ascetics Aalaara Kaalaama and Uddlaka Raamaputta who instructed him in their own doctrine and discipline.
Brhad- aranyaka Upanishad
Knowing him, the atman, the Brahmins relinquish the desire for posterity, the desire for possessions, the desire for worldly prosperity and go forth as mendicants (bhikshacaryam caranti)iii-5
Brahmins in Ancient Tamil Nadu
There were two types of Brahmins in ancient Tamil Nadu, those who followed the Srutis (Vedas) and Smritis (Law Books) and others who did not follow the Vedic strictures. Prof. V R RAMACHANDRA DIKSHITAR in his commentary on The Cilappatikaram (Purancheri iruththa katai lines 37,38) adds the following details:
“A community of Brahmanas , but coming low in the social hierarchy. They are said to be ‘ambanavar’ who took to the profession of acting and dancing. As they did not pursue their swadharma society regarded them as inferior. The position which the Brahmanas held in the society in the age of the Cankam classics is clear. There was the Vedic Brahmana engaged in reading and teaching the Vedas and also in performing Vedic sacrifices. He evoked respect from every one. There was the laukika Brahmana who strayed from the prescribed path and took to professions other than those enjoined by the law of the land.
“In the Akananuru (24) we have the expression ‘velaparppan’ meaning Brahmana engaged in making bangles. Among the laukikas come the ‘ambanava’ also. The term ‘ur parppan’ in South Indian inscriptions is another reference to the laukika members of the Brahmana community. This only shows that in addition to the Vedic Brahmanas there also existed Brahmanas who took to worldly professions, and to whom society did not give the same status as that enjoyed by the Vedic Brahmanas”.
My comments: Nakkirar was a well known Tamil poet of Sangam Age. Though he was a Brahmin ,he did not follow the Brahminical customs. He was making bangles cut out of white Chanks (conches). When he questioned another poor Brahmin by name Dharumi in the Royal Court of Pandyas, Shiva himself came in support of the Brahmin poet. But Nakkirar challenged even Lord Shiva. When Shiva laughed at his challenge, he asked him “At least I belong to the sect of Bangle makers. You don’t even have a clan, or caste or creed.”
(Sangu Aruupathu Engal Kulam, Sankaranaarkku Ethu Kulam? In Tamil)
This shows that there were a s group of Brahmins doing other types of jobs. This historical incident was referred to in Thevaram by Appar and in Tiru Vilayatal Purana by Paranjothi.
Quotes from Katha Sarit Sagara (Largest Story Collection in the World)
On Brahmanas:--
Brahmanas are always soft hearted (Story of Vararuci)
Brahmanas can accomplish all things in the world by means of ceremonies in accordance with the scriptures (Story of Devasmita)
Brahmanas who live by chanting Samaveda are the home of timidity, boorishness and ill- temper (Story of Vidusaka)
