Srimathe Rangaramanuja Mahadesikaya Namaha
Srimathe Sri Varaha Mahadesikaya Namaha
Sri Velukkudi Krishnan Swamy Thiruvadigaley Sharanam
Sri:

If priests don’t do their duty properly that’s what I will say.

Don’t think I am saying, Narasimhar is saying via me.

Enakku onnum illa na oru naal koilkku poven illAtti poga mAten.

Before it’s too late change your behaviour/attitude

Brahmins edhukku “sAmi” nu kupidurAnga? MariyAdhaiyai kApAthikka vendAmA?

Packetla vAngindu ponA, adhai thiruppi kadakkaranukkey kudukkardhu

Recycling the prasAdam?

Amsi pannadhaye thirumba pannuviyA?

BhattarvAl out of senses adiyen believe

Dharmam illadha idathil, sandhegam edharkku?

=> Ellariyum orey madhiri treat Pannu

=> Perumal munnAdi ellarum samam nu soll

“En nAvinAl in kavi yAn oruvarukkum kodukkilan”

Nu sollu

=> My appa solluvAr , Kerlala President ponAlum sattaya kazhattanum

=> OzhungA iru, guruvAyoorappan un kooda pesuvAr

I know Iam doing BhAvagatha apachAram BUT
If I don’t do now, things will go wrong

Nee YAru thirudhardhukku? nu kekkAdheenho

If Kinchit Squirrel 🐿️ can build a bridge, adiyen can too…

Dasanudasan

All that you say in this post and the previous post are just tip of the iceberg. If I start adding points here that will be a much longer list. (Read Sujatha Rangarajan’s Srirangaththu Devathaigal story on “Aragaththu Arasu”. He mentions about a situation similar to what you have described happening at ‘amma mandapam’. Going by the story, this happened in the late 60s!)

Regarding offering on plate: According to Bhagavad Gita, that offering of daanam is saatvikam when offered as a matter of duty, to a person without any expectation, and offered to the appropriate recipient”.

Therefore I avoid placing my offering on the plate (i) if there is even a trace of expectation in my heart that the money will give me a better darshan of Perumal; (ii) if I perceive that the person standing there is expecting money from me. If I pass these two criteria, then also I offer only at the end (just before leaving). That too I try to offer in such a way that no body is seeing. If the priest standing there is a detached person who is genuinely focused on his kainkaryam, then I directly offer to him, verbally requesting him to accept the offering.  

Just like our swamy said in enpani 2469, we can not wait for ‘bad’ to disappear. We have to keep doing ‘good’. And doing good the right way takes some effort on our part… like finding the right person, right situation to make offering, and to avoid making any offering out of any sense of pressure.

It is 100% correct to say that all problems of the society are because of the brahminical class. If this class struck faithfully to the principles upheld by their forefathers, the whole society would have been able to keep kali at bay much better.

At the same time, not everyone is bad. There are still genuinely good people. It is easier to find such people in smaller temples. In bigger temples they are somehow drowned by the system around them. Even the ‘good’ people in bigger temples seem to be  somehow influenced by the organisational complexity or the people around them.

adiyen dasan. 

Well.Said swamin

This one is top class
“If this class struck faithfully to the principles upheld by their forefathers, the whole society would have been able to keep kali at bay much better.”

Dasanudasan

I would like to share some history I am aware of, which has unfortunately led to the current situation of people engaged in temple service trying to make money by selling ‘prasadam’. (I am writing based on my memory; some one with a better knowledge of this topic may please share the details).

At that time Srirangam temple’s responsibilities was with Thiruvarangaththu amudhanaar (we can find his Deity form at the south-back-side of Chakkrathaazhwaar sannidhi). Udaiyavar desired to overhaul the temple management system and set every service in proper order and regulation. So, he took over the temple in-charge from Thuruvarangaththu_amudhanaar.

Udaiyavar systematised all services with well defined procedures and regulations. He assigned each responsibility to different members. The temple services are fully engaging through out the day, through out the year. So, these members have no means to making a livelihood by other means; and obviously nobody will want to receive a ‘salary’ for temple kainkaryam. So, Udaiyavar made the arrangement that each of these service members will receive a portion of the prasadam offered to the Lord. For several centuries, several generations the descendents continued the services sustaining themselves on the simple prasadam received from temple. Often times it is just curd rice taken with some dry chilly at home.

Over the past 60-70 years, with the advent of modern times, the ‘standard of living’ of the outside society increased at great pace. The temple servants still remained in their old life style. Slowly, some of the descendants of the temple service members moved to government jobs and teaching jobs etc. Then came the time when the  ‘materially successful’ descendants moved out of the city/ state/ country. This has widened the economic divide within families. Those who were left behind find it very difficult to withstand the societal pressure to be materially successful. As a result now we have these innovative ways of making money using the temple services. Even the ‘prasadam’ assigned by their right gets sold for money; even food that is not actually offered to Perumal gets sold in the name of ‘prasadam’. The HR&C people’s interference and influence on the temple service members can not be understated.

In short, kali has been quite successful in infiltrating the system.

Let us pray to the Lord to keep kali at bay so that more and more souls can go back to Him sooner.

adiyen dasan.