CHATHURMASYA VRITHA AND THE G.S.B. SAMAJ OF CALICUT
N.C. Shenoy, B.Sc., Calicut
The Chathurmasa Vritha of Durmathinama Samvatsara by H. H. Srimad Sudheendra Theertha Swamiji of Kash Mutt Samsthan was held at Calicut from 14-7-1981 to 10-11-1981. These days passed off in poojas, prayers, Bhajans, and religious discourses which strengthened the bond between His Holiness and the Shishya Varga. A humble attempt is made herein to assets the impact of the vritha on the community in general.
The mercantile community from the core of the Gowda Saraswath Society (G.S.B) of Calicut – others being Teachers, Professors, Doctors and a few with white collared avocations. Most of the mebers belong to the middle class with a few rich whoare generally generous and philanthropic. The community in general is religious minded, orthodox and owe allegiance to Kashi Mutt. Advancement of science and modern culture has its implications on the society in the form of reforms. The youth on the whole are religious minded; accepts only those ideas and ideal about which they are convinced. It is against this background of the cross section of the society one has to assess the effects of the Chathurmasya Vritha.
The first reaction of the community on hearing the news of the confirmation of the Chathurmasya Vritha being conducted here was of joy and gratification. Years of ‘Great Expectations’ were over.
“We are going to be blessed; prosperity will dawn on the society; we shall participate in all functions and contribute our mite”, Said the religious minded. “A golden opportunity”, claimed the reformer, “to make people understand religion and give a new interpretation to suit modern times”. “We shall get the people shed their blind beliefs, prejudices and know the true spirit of religion. We shall make use of this opportunity to build a progressive society”, said the optimist. The youth (boys and girls) were happy for the dull rainy days were going to be eventful and joyous.
There is going to be a lot of fun. The utilitarian and the atheist too had their own restricted views about the vritha. But in the ocean of mass thought, they willingly allowed their views to get submerged. As the days passed off, the doubting Tomes began to participate with more activity. The involvement of the people began to increase day by day in functions and discourses reaching its climax in the ‘Sobhaytra’ procession and Mahasammelan.
No one will contradict the claim that after the vritha days, the community members have a better understanding of their religion of their duties and responsibilities towards the family and an urge for further spiritual advancement.
“Happiness and Sorrow”, preached His Holiness, ‘are the attitudes or states of the mind. If materialistic affluence gives happiness, a rich man should never say “I am miserable” and a poor man “I am Happy”. The words of His Holiness were highly enlightening. “A house wife can create a hell or heaven for the man; she should have patience unlimited; discharge her duties in a ‘sene of sacrifice. It is she who formulates the character of the children and in turn paves the way for the future society”. While giving the validictory address of the Mahasammelan His Holiness vividly explained the duties and obligations of an deal grahastha’,’Adharsha yuva’, Adharsha Sthree and the ‘Pirests’ towards the society. His Holiness also spoke on G. S. B. temples, their importance and the part they can play in the social and cultural life of G. S. B. Society. The words of His Holiness were very powerful, heard with rapt attention and pindrop silence. The audience forgot their sense of time and place with their minds uplifted to the realms of several great ideals spoken by His Holiness. The speeches of His Holiness were usually on practical topics, illustrative and thought provoking.
The religious discourses had their impact on the individuals. The usual gossips gave way to talks on scriptures and puranas; the petty quarrels and rumour mongering were no longer there. Every one concentrated on what was being preached and on poojas and Bhajans. I for one who so far never sang a Bhajan took enthusiastic part in the mass Bhajans and prayers. Many shed their timidity and were enthusiastic to take part in all functions whenever a chance was offered them. An inner urge made them defy all hardships whether man made or natural.
The youth became more disciplined; they learnt more about their duties and responsibilities, They were proud of their rich cultural heritage carried forward to them over the centuries. Many of them gave up “yukti’ and willingly embraced ‘Dharma’.
For children these were festive days – instilling in their innocent minds a belief in God and Guru.
The G. S. B. community of Calicut, ,though one of the oldest on the West Coast, nevergained eminence, due to the hostile attitude taken by the rulers. only during the last two decades of the last century the society was firmly established. Calicut did not have a temple of its own. The last forty years witnessed a rapid growth in the number of members, construction of a community hall, and a worshipping centre in S. S. Kala mandir and Panduranga Mandir. His Holiness frequent visits, the Vasanthotsava in 1975 all enhanced the prestige of the community. The G.S.B’s of Calicut proved themselves second to none. When the greatest challenge was thrown to them to conduct.The All Kerala Mahasammelan of the Gowda Saraswath Brahmins at Calicut. the community as a whole rose to the occasion as one and made the functions a grand success with the blessings of Lord Vyasa Raghupathi, the Guru Varya and Lord Panduranga, the presiding deity of the town.
The talents so far latent in the individual members shone forth during these occasions. Whether in Bhajans, reciting sthothras, speeches, writings, organising and conducting conventions and processions, the G. S. B’s f Calicut could beat any other community.