Moral policing has become a common occurrence in India, often led by right-wing factions of certain religious groups. In the name of protecting and safeguarding culture and resisting the influence of Western values, they introduce a new form of violence into the Indian worldview, which has traditionally been tolerant in spirit. While it’s important to oppose wrongs, the manner in which this opposition is carried out often undermines the very purpose. Both what we oppose and how we oppose it are equally important.
The argument from those who oppose Valentine’s Day is often, “We are not against celebrating love, but against its commercialization and vulgarization.” Love, care, and compassion are intrinsic parts of human life, whether or not we consciously express them daily. Designating a particular day to express these feelings is a common cultural practice, as seen with birthdays, anniversaries, or jubilees—traditions that were also once foreign but are now fully integrated into Indian culture. So, what’s the harm in doing the same on a day like Valentine’s Day, even if it originated in the West?
If commercialization and vulgarity are the primary concerns of these right-wing groups, perhaps they should first address the rampant commercialization of religion in India. A visit to any famous temple reveals how commercial activity dominates, with pilgrims often exploited by temple authorities and priests. Pilgrims, in their haste to receive a darshan, either end up paying extra or missing the experience altogether.
As for concerns about vulgarity, India is the land of the Kamasutra, Khajuraho, and Konark, where sex has been not only celebrated in art but graphically displayed. Those who appreciate these works as art are not disturbed by their explicitness. Similarly, if we learn to see the spirit behind expressions of love on occasions like Valentine’s Day, we too can celebrate without offense.
This is not to say I advocate for these ‘days.’ Whether we agree with them or not, they will continue to come. How we handle such events depends not on those who celebrate them but on those who oppose them. When discipline devolves into legalism, it alienates people and encourages rebellion rather than reform. Those who seek to protect culture should approach it with the same spirit as the culture they wish to preserve.
Example of Religious Commercialization
Let me share a recent experience. When a family of my disciples from North India visited South India, I accompanied them to several places, including Chidambaram. I explained some key aspects of the temple, particularly the Ratna Sabhapathi puja and the darshan of the Chidambara Rahasyam (the secret of Chidambaram). When we arrived at the temple around 10:00 am, they had to purchase special tickets to see both the Chidambara Rahasyam and the main deity in the sanctum sanctorum. They paid Rs. 50 per person, but I did not join them.
As the time for the Spatikalinga puja and Ratna Sabhapathi puja approached, the head priest abruptly cleared the area, allowing them barely any time to see the main deity. The Chidambara Rahasyam was not shown to them at all. Since they did not speak Tamil, they couldn’t even inquire about it. I felt sorry for them and shared my frustration over how the commercialization of religion had turned the temple authorities’ focus solely on money, rather than on the desires of devotees.
If the priests knew the time for the pujas was approaching, they should have stopped selling special darshan tickets. The Deekshidar (priest) issuing the tickets sat in the very mandap where the sanctum sanctorum is located. He knew that if he issued tickets at that time, the devotees would be unable to see either the main deity or the Rahasyam, yet he continued to sell tickets, driven by greed. This family from the North will likely not return to the South, given the expense of time, money, and energy involved, but such concerns mean little to these religious brokers, whose primary concern is profit.
Dayanand
Matthigir, February 15, 2007
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