Considering that Sreemad Bhaagavatam is looked upon
as a test for scholars (vidyaavataam bhaagavate pareekshaa),
what should anybody think of the innocent village
folk listening dedicatedly to the scholarly talks
and expositions? What a great culture does our land
host!
Though there was a festive atmosphere in the venue,
Naimishaaranyam in Paralikad, with an array of stalls
displaying books and literature by many ashrams, medical
assistance centre, telephone booth, reception and
prasaada distribution counter, etc, there was absolute
silence and sublimity prevailing within the pandal
where people sat listening to the talks with rapt
attention. Perhaps my frequent appearances on stage
and reminders about the sanctity and purpose of this
Mahaa Satram helped maintaining this atmosphere.
I was particularly interested in generating and preserving
the sublimity of the atmosphere. It is quite a difficult
task. We need to educate our people about the culture
of preserving silence and maintaining sanctity during
a congregation engaged in serious discussions on truths
and values. Even in FICCI and Shri Ram Art Centre
auditoriums in Delhi, I have found people moving about
in the passages after the sessions began. The simple
act of occupying the central and front seats in the
hall by the first-comers would enable the later arrivals
to quietly move into the remaining seats without much
disturbance. But this is never adhered to, in spite
of repeated request from the organizers. The same
negligence was displayed in Naimishaaranyam too.
Purushothama Swamiji, the prime moving force behind
the great event, was always behind the scenes, watching
for possible lapses in the arrangements and setting
them right. The cooking and feeding were important
parts of the whole 12-day proceedings. About 30 cooks
worked day and night to see that sufficient food was
prepared for an unpredictable number each day. Even
though food timings were supposed to be restricted,
the swelling number of visitors made it impossible
to keep to the timings. Thus, breakfast extended beyond
9:30 am, and lunch beyond 2.30 pm. Dinner would continue
till 9.30 pm. Every day on an average 500 kg of rice
was cooked. On the Matrupoojaa day it was amazingly
more, and for the Vishnusahasranaama Yajna, nearly
1000 kg of rice was cooked. So, we can say that in
all about 60,000 people would have been served food
during the 12-day Sreemad Bhaagavata Tattva Sameekshaa
Satram.
Ashrams, ascetic abodes, have their own styles and
standards in conducting any public event. The Sannyasins
of Vyasa Tapovanam and Narayanashrama Tapovanam, together
with Swami Sakranandaji Maharaj and Swami Mridanandaji
Maharaj of Ramakrishna Math (Trichur), Swami Sankarananda
Brahmanandabhooti Maharaj of the ancient Brahmaswam
Madhom (Trichur), Swami Muktanandaji Maharaj from
Anandashram, were among the 12 Sannyasin-Sannyasinees
on the platform for the inaugural session. Thus, Dharmaacaaryas
representing 5 premier spiritual Institutions of Kerala
graced the occasion. There were many other Sannyasins
and Ascetics sitting on the first row of the audience.
It was a very rare sight, somebody remarked joyfully.
For the first 3 days I found the attendance was not
sufficient to fill the spacious pandal. So I decided
to speak to the audience, evaluating the whole event
and highlighting "how fortunate it is to be present
on the occasion", adding: "We can only organize
the event. But the Satram will justify itself only
when people participate heartily in sufficient number,
with the requisite yearning and devotion.....So, the
plight and fate of the Satram, its effectiveness,
completely depend on you all. It is for you to let
others know what is happening here and how blessed
one is to derive the benefits and benediction....".
The days that followed, there was no dearth of ardent
listeners. The Pandal used to be full to its seating
capacity of over two thousand. It was Purushothama
Swamiji's special wish that a Matrupoojaa be held.
Accordingly arrangements were made for a thousand
mothers to be worshiped by their children. Pooja articles
were procured and the tireless volunteers put together
1000 sets of the pooja items on steel plates, each
containing flowers, a saree, a blouse piece, rice,
some sweets and a banana along with a 5 rupee coin.
These were to be offered by the children to their
mothers during the Matrupoojaa. The pooja was done
in two sessions, 500 mother-child pairs participating
in each.
The idea was to strengthen the mother-child bond (in
fact the parent-child bond), as these values are declining
in our present day society. Beginning with a sankalpa
mantra, I recited the Matru-pancakam word by word,
which was repeated by the worshipping children. After
every verse, they worshipped their mothers with the
flowers kept on the plate. At the end, each child
prostrated before his or her mother and presented
the plate containing the offering, with the resolution
that he or she would remember the parental bond and
strive to look after the parents as best as possible.
Young as well as grown up people, Hindus and non-Hindus,
took part in the Matru-poojaa, and many eyes trickled,
touched by the deep emotions it generated.
It was a unique occasion for any one to think how
our cultural thoughts have their deep and moving influence
on every aspect of individual and social life. Hindu
Dharma excels in catering to all kinds and levels
of thoughts and practices, to ensure that the individual
mind is filled with all-fold love and concern, to
ensure the welfare of the whole society and the environment.
Next highlight was the last day's Vishnusahasranaama
Saarvajanika Yajna. Because of the overflowing enthusiasm
to participate in the Yajna, we decided to issue cards,
along with a write up giving directions on dress and
other disciplines to be observed for the participation.
With 218 lamps, havana-kunda and the kalasam, about
900 people could sit for arcanaa and havana. On two
sides of the pooja area within the pandal, a few hundred
spectators sat on chairs, while thousands stood outside
the pandal braving the hot sun.
