The Parables of Jesus Christ and Sree Narayana Guru
Dr.Sreekumar Sreedharan (Formerly Associate Professor, Kerala Agricultural University) Presently works as Consultant and lives in Canada.( published in Darshanam 2007, Singapore.)
Dr.Sreekumar Sreedharan (Formerly Associate Professor, Kerala Agricultural University) Presently works as Consultant and lives in Canada.( published in Darshanam 2007, Singapore.)
Parables are usually short stories told by prophets to convey a moral value or a spiritual truth. Many prophets all over the world, have given such narratives during different periods of history to enlighten their respective populations, so that they may lead a virtuous life. Perhaps one of the most famous is the parable of the ‘Good Samaritan’ by Jesus Christ. He had a brilliant way of narrating simple, short stories which convey thought provoking values to ordinary peasants, like those in Palestine where Jesus preached. The parable of the Good Samaritan is told when one of the priests (Jewish Rabbi) tried to trap Jesus by asking him a tricky question as to what the Rabbi must do to become immortal. Instead of answering, Jesus asks him to explain what the scriptures teach. The Rabbi correctly replies from the Torah (Jewish holy book), that when we are able to love our Lord / God with all our heart, our soul, our mind and with all our strength and love our neighbour as we would love ourselves – would give us eternal life. Yet, the Rabbi again tests Jesus by asking him “who is my neighbour”? This is when Jesus narrates the parable of the Good Samaritan.
The story is about a man traveling from Jerusalem to Jericho, when he is attacked by bandits, leaving him on the street bleeding and half dead. After a while, a Rabbi happened to pass by the other side of the street. He looked at the wounded man and walked away (he was expected to render help, being a holy man) After a while, a Levite (a person from another neighbouring area, with whom Jews did not have a good relationship) happened to come by. He went across the street, looked at the wounded man and walked on. Then came a Samaritan (people of Samaria who were supposed to be hard hearted, whom the Jews despised) who looks at the wounded man and his heart is filled with pity. He dresses his wounds with olive oil and wine and takes him to an inn on his own animal and cares for him during the night. Next morning he gives a few silver coins to the inn keeper and asks him to take care of the man, with a promise to reimburse him for whatever more he incurs. The parable ends there and Jesus asks the Rabbi, who amongst the three men acted like a good neighbour. The Rabbi replies, that it was the man who showed compassion and Jesus asks him to do the same.
The moral value of this parable is what is known as “The Golden Rule of Morality” or the “Ethics of Reciprocity”. In fact, every religion in the world agree on this basic principle to guide human conduct and behaviour towards our fellow beings. All religions command their followers to treat others as you would like them to treat you. In other words, “Treat others as you want to be treated” is the basis on which every religion concur, although the wording may appear to be different.
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The story is about a man traveling from Jerusalem to Jericho, when he is attacked by bandits, leaving him on the street bleeding and half dead. After a while, a Rabbi happened to pass by the other side of the street. He looked at the wounded man and walked away (he was expected to render help, being a holy man) After a while, a Levite (a person from another neighbouring area, with whom Jews did not have a good relationship) happened to come by. He went across the street, looked at the wounded man and walked on. Then came a Samaritan (people of Samaria who were supposed to be hard hearted, whom the Jews despised) who looks at the wounded man and his heart is filled with pity. He dresses his wounds with olive oil and wine and takes him to an inn on his own animal and cares for him during the night. Next morning he gives a few silver coins to the inn keeper and asks him to take care of the man, with a promise to reimburse him for whatever more he incurs. The parable ends there and Jesus asks the Rabbi, who amongst the three men acted like a good neighbour. The Rabbi replies, that it was the man who showed compassion and Jesus asks him to do the same.
The moral value of this parable is what is known as “The Golden Rule of Morality” or the “Ethics of Reciprocity”. In fact, every religion in the world agree on this basic principle to guide human conduct and behaviour towards our fellow beings. All religions command their followers to treat others as you would like them to treat you. In other words, “Treat others as you want to be treated” is the basis on which every religion concur, although the wording may appear to be different.
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Given below are some of the maxims from the oldest living religions until present day modern religions (Few selected from 19 major religions) to illustrate this unanimity.
Hinduism - This is the sum of ‘Dharma’ (duty)
Do not do to others what would cause pain if done to you.
Do not even utter a word that is hurtful to others (Mahabharat 5:1517)
Confucianism
Do not do to others what you do not want them to do to you (Analects 15:23)
Taoism
Regard your neighbour’s gain as your own and your neighbour’s loss as your own (Tai Shang Kan)
Zoroastrianism
Do not do to others that is not good for yourself (Shayast-na-Shayast 13:29)
Buddhism
Do not hurt others in ways that is hurtful to you (Udana-Varga 5:18.)
Judaism
You should love your neighbour as you would love yourself (Leviticus 19:18)
What you hate, do not do to anyone (Tobit 4:15)
Christianity
Whatever you wish that men would do to you, do so to them (Mathew 7:12)
As you would want men to do to you, you also do to them likewise (Luke 6:31)
Islam
None of you are truly believers until you wish for your brother what you wish for yourself (Number 13 of Imam “Al-Nawawi’s Forty Hadiths)
Native African Sprituality
Before you poke the little bird with a sharp stick, first try it on your own hand to feel how it hurts (Nigeria)
Native American Spirituality
All things are our relatives, what we do to everything, we do to ourselves. All is really one (Black Elk). This is surprisingly similar to the Guru’s ‘Adhvaida’ philosophy.
Sikkism
Do not create enmity with any one as God is within everyone (259 Guru Granth Sahib)
No one is my enemy, none a stranger and everyone is my friend (AG1299)
Bahai World Faith
Blessed is he who prefers his brother before himself (Bahaullah)
Do not do to others what would cause pain if done to you.
Do not even utter a word that is hurtful to others (Mahabharat 5:1517)
Confucianism
Do not do to others what you do not want them to do to you (Analects 15:23)
Taoism
Regard your neighbour’s gain as your own and your neighbour’s loss as your own (Tai Shang Kan)
Zoroastrianism
Do not do to others that is not good for yourself (Shayast-na-Shayast 13:29)
Buddhism
Do not hurt others in ways that is hurtful to you (Udana-Varga 5:18.)
Judaism
You should love your neighbour as you would love yourself (Leviticus 19:18)
What you hate, do not do to anyone (Tobit 4:15)
Christianity
Whatever you wish that men would do to you, do so to them (Mathew 7:12)
As you would want men to do to you, you also do to them likewise (Luke 6:31)
Islam
None of you are truly believers until you wish for your brother what you wish for yourself (Number 13 of Imam “Al-Nawawi’s Forty Hadiths)
Native African Sprituality
Before you poke the little bird with a sharp stick, first try it on your own hand to feel how it hurts (Nigeria)
Native American Spirituality
All things are our relatives, what we do to everything, we do to ourselves. All is really one (Black Elk). This is surprisingly similar to the Guru’s ‘Adhvaida’ philosophy.
Sikkism
Do not create enmity with any one as God is within everyone (259 Guru Granth Sahib)
No one is my enemy, none a stranger and everyone is my friend (AG1299)
Bahai World Faith
Blessed is he who prefers his brother before himself (Bahaullah)
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Although every religion has commanded mankind to follow the golden rule of morality, none of them were able to explain the logical reason for this. Hinduism explains the reason and logic as this ‘”Other person’” is truly “I”, which means there is only “ONE” person, which is the basis of Guru’s ‘Adhvaida’ philosophy.
Many countries today have legislated the principle of the Good Samaritan known as “The Good Samaritan Law”. This is to encourage the citizens to help those who are in distress, without being penalized (charged with neglect, should something go wrong).This usually could happen, for example, when we help an accident victim by taking him to ER at the hospital and the victim dies. Subsequently, regardless of the reasons, the relatives charge the good samaritan with negligent homicide, when he acted in good faith with the sole intention to help. Canada, Belgium, France and Japan are some of the countries where the good Samaritan law is in force. Recently, in France this law was invoked to find out whether the journalists and the paparazzi had committed a crime, by not rendering assistance to Princess Diana after her fatal car accident in the tunnel in Paris. It is time that other countries also enacted a similar Good Samaritan Law to encourage the citizens to render assistance to those in distress
The parable of the Guru[1] relates to the manner in which we are expected to love our fellowmen and I have taken the liberty to call this “The Parable of Universal Love”, although this is explained allegorically. He explained by comparing this to the manner in which a slightly intoxicated Keralite would enjoy eating fish. We should bear in mind that the staple food in Kerala is fish and rice/tapioca (kasava) and the common man has a tendency to enjoy the local beer (fermented toddy) tapped from the coconut tree, with fish. This is especially true with the Ezhava / Thiya community who form the largest segment of the population. He is asking us to observe how such a person enjoys eating fish under the mild influence of alcohol. The person would first eat the meat completely and then lick the bone dry. After enjoying this, he would start chewing the bones and enjoy the gelatine. Last, he will enjoy eating the head completely, thus wasting no part of the fish. This conveys the message that we should also love our fellow men with the same diligence. First, by loving our immediate family members, then the extended family and gradually relatives and friends, then the community and finally everyone (including our [Page 4] enemies), thus encompassing all mankind. We are reminded not to exclude any one – which is “Universal Love”.
Buddha and Jesus are shining examples amongst the several great prophets who influenced human history. The reason being, they were able to go above the golden rule by teaching the concept of ‘Do good to your enemies and love those who despise or hate you’. It would be appropriate to elevate the Guru to the level of Jesus Christ and Buddha, as his teachings are tantamount to the level above the golden rule.
Let me again take the liberty to call the next parable of the Guru “The Two Oxen Cart”. This parable is about a capitalist and a labourer (Govindan and Sankaran respectively) who had serious disagreement on account of a wage dispute. They were unable to reconcile their differences and started arguing and fighting over the matter. Finally, they approached the Guru to resolve their dispute. The Guru as usual, asked them questions and gradually understood the basis of their dispute. Later on he asked both of them “Have you seen a two oxen driven cart? They answered ‘Yes’. Then he asked, “Is strength alone sufficient – if both oxen do not pull the cart with equal willingness, will the cart move forward?” They replied ‘No’. Guru then explained to them that the job they are doing is similar to that of the two oxen cart. When both of you do not co-operate and pull the cart with equal sincerity and force, he asked, will the cart move forward? They had to agree that the cart will not move forward and co- operation is required. Guru once again explained softly and with compassion that the work both of them were doing was in no way different from that of the oxen.
Then, he asked the capitalist Govindan – Have you not made the investment? If you keep your money in a safe, will it generate any income/ profit for you or your family? You need the assistance of experienced labourers to run your business successfully and to generate income. You should also realize that you and your family members lack the required experience and skills to physically do the job. Guru reminded him that he was able to generate income and profits and run a successful business, because of the contributions of his skilled worker. Guru asked him, whether it is fair to ignore the contribution made by Sankaran. The capitalist realized that he had been unfair to the labourer. Then Guru turned to the labourer Sankaran and asked him, ‘do you have the capital to invest in this business? If you had the money, probably you would have invested, but then you do not have the capital to invest.. Don’t you agree that this job you have today, enables you to meet your daily needs and support your family because of the capital invested by Govindan?. You should also remember that since the last three years, you are leading a comfortable life on account of your present job. If Govindan decides to shut down his business, will you not be put to inconvenience at least for a while, until you find alternate employment? Therefore, Guru asked Sankaran to be fair to the capitalist and do his part of the job. When he explained this logically to both of them, they realized that they should be fair to each other and quickly resolved their dispute and departed happily with the blessings of the Guru.
[Page 5]
This parable today, is most appropriate not only for Kerala but has a global relevance for resolving labour disputes. Unfortunately, Kerala today is unable to attract sufficient capital for new industries on account of the chronic labour disputes and recurring strikes. Investors are reluctant to start a new enterprise on account of their fear of possible disruptions in production, distribution, etc. as a result of possible labour problems and the consequent risk of losing the capital invested. At the same time, the investors should also be fair to the workers and should not deny them fair wages and benefits. The other side of the coin is, that the labourers should be willing to look at the contributions made by the employers and do their work fairly and sincerely, having gained an employment opportunity. Similarly, the employers should also recognize the genuine contributions made by the workers, which sustains their businesses and be fair to their genuine grievances. Unfortunately, the present situation in Kerala do not promote a conducive environment for economic growth. Both the employers and employees should heed the advice of the Guru and remember to apply the logic and guiding principles of the parable to resolve disputes with a fair and open mind. Recently, while speaking with one of my acquaintances, he mentioned he was unhappy with the serious labour problems he was facing in Kerala, where he has employed 200 labourers in an export based unit. The unhappy investor is now contemplating either to shut down the unit for good or relocate his plant and machinery to a neighbouring state, where labourers are more co-operative. It is my belief that this may not be an isolated situation. It would be worthwhile for both the employers and employees to take a moment to reflect upon the parable of Guru to resolve their disputes, regardless of whether in kerala or globally.
Acknowledgement
The author acknowledges with gratitude Dr.T.Bhaskaran for his valuable suggestions and my dear wife Sakhina, who proof read and typed this article.
Endnotes
[1] Sree Narayana Guru (1856 – 1928) was born in the south Indian state of Kerala, in the Ezhava/Thiya community, which constituted the largest segment of the population. On account of the caste system, this community was subjected to various oppressions under the evil caste apartheid. The Guru is not only considered a prophet but was also a social reformer and blessed poet divine extraordinaire. In 1888 he broke the monopoly of the upper caste and their dominance of the temples by consecrating the first temple for the low caste ezhavas and subsequently established about 100 temples in south India and Sri Lanka. He also started SNDP (Sree Narayan Dharama Paripalana Yogam) / SNDS (Sree Narayana Dharma Sangam Trust) organizations which established schools and colleges throughout the state, that led to the economic and social revival of this backward community. He has written over 70 poems and prose in three languages i.e. Malayalam, Sanskrit and Tamil for the spiritual enlightenment of mankind. He propagated the ideas “One Caste, One Religion, One God for Mankind”, “Freedom Through Knowledge”, “Which ever the Religion, it Suffices if it Makes a Better Person”. The teachings of the Guru has spread globally for the good of not only the Thiya/ Ezhava diaspora but for all humanity.
Although every religion has commanded mankind to follow the golden rule of morality, none of them were able to explain the logical reason for this. Hinduism explains the reason and logic as this ‘”Other person’” is truly “I”, which means there is only “ONE” person, which is the basis of Guru’s ‘Adhvaida’ philosophy.
Many countries today have legislated the principle of the Good Samaritan known as “The Good Samaritan Law”. This is to encourage the citizens to help those who are in distress, without being penalized (charged with neglect, should something go wrong).This usually could happen, for example, when we help an accident victim by taking him to ER at the hospital and the victim dies. Subsequently, regardless of the reasons, the relatives charge the good samaritan with negligent homicide, when he acted in good faith with the sole intention to help. Canada, Belgium, France and Japan are some of the countries where the good Samaritan law is in force. Recently, in France this law was invoked to find out whether the journalists and the paparazzi had committed a crime, by not rendering assistance to Princess Diana after her fatal car accident in the tunnel in Paris. It is time that other countries also enacted a similar Good Samaritan Law to encourage the citizens to render assistance to those in distress
The parable of the Guru[1] relates to the manner in which we are expected to love our fellowmen and I have taken the liberty to call this “The Parable of Universal Love”, although this is explained allegorically. He explained by comparing this to the manner in which a slightly intoxicated Keralite would enjoy eating fish. We should bear in mind that the staple food in Kerala is fish and rice/tapioca (kasava) and the common man has a tendency to enjoy the local beer (fermented toddy) tapped from the coconut tree, with fish. This is especially true with the Ezhava / Thiya community who form the largest segment of the population. He is asking us to observe how such a person enjoys eating fish under the mild influence of alcohol. The person would first eat the meat completely and then lick the bone dry. After enjoying this, he would start chewing the bones and enjoy the gelatine. Last, he will enjoy eating the head completely, thus wasting no part of the fish. This conveys the message that we should also love our fellow men with the same diligence. First, by loving our immediate family members, then the extended family and gradually relatives and friends, then the community and finally everyone (including our [Page 4] enemies), thus encompassing all mankind. We are reminded not to exclude any one – which is “Universal Love”.
Buddha and Jesus are shining examples amongst the several great prophets who influenced human history. The reason being, they were able to go above the golden rule by teaching the concept of ‘Do good to your enemies and love those who despise or hate you’. It would be appropriate to elevate the Guru to the level of Jesus Christ and Buddha, as his teachings are tantamount to the level above the golden rule.
Let me again take the liberty to call the next parable of the Guru “The Two Oxen Cart”. This parable is about a capitalist and a labourer (Govindan and Sankaran respectively) who had serious disagreement on account of a wage dispute. They were unable to reconcile their differences and started arguing and fighting over the matter. Finally, they approached the Guru to resolve their dispute. The Guru as usual, asked them questions and gradually understood the basis of their dispute. Later on he asked both of them “Have you seen a two oxen driven cart? They answered ‘Yes’. Then he asked, “Is strength alone sufficient – if both oxen do not pull the cart with equal willingness, will the cart move forward?” They replied ‘No’. Guru then explained to them that the job they are doing is similar to that of the two oxen cart. When both of you do not co-operate and pull the cart with equal sincerity and force, he asked, will the cart move forward? They had to agree that the cart will not move forward and co- operation is required. Guru once again explained softly and with compassion that the work both of them were doing was in no way different from that of the oxen.
Then, he asked the capitalist Govindan – Have you not made the investment? If you keep your money in a safe, will it generate any income/ profit for you or your family? You need the assistance of experienced labourers to run your business successfully and to generate income. You should also realize that you and your family members lack the required experience and skills to physically do the job. Guru reminded him that he was able to generate income and profits and run a successful business, because of the contributions of his skilled worker. Guru asked him, whether it is fair to ignore the contribution made by Sankaran. The capitalist realized that he had been unfair to the labourer. Then Guru turned to the labourer Sankaran and asked him, ‘do you have the capital to invest in this business? If you had the money, probably you would have invested, but then you do not have the capital to invest.. Don’t you agree that this job you have today, enables you to meet your daily needs and support your family because of the capital invested by Govindan?. You should also remember that since the last three years, you are leading a comfortable life on account of your present job. If Govindan decides to shut down his business, will you not be put to inconvenience at least for a while, until you find alternate employment? Therefore, Guru asked Sankaran to be fair to the capitalist and do his part of the job. When he explained this logically to both of them, they realized that they should be fair to each other and quickly resolved their dispute and departed happily with the blessings of the Guru.
[Page 5]
This parable today, is most appropriate not only for Kerala but has a global relevance for resolving labour disputes. Unfortunately, Kerala today is unable to attract sufficient capital for new industries on account of the chronic labour disputes and recurring strikes. Investors are reluctant to start a new enterprise on account of their fear of possible disruptions in production, distribution, etc. as a result of possible labour problems and the consequent risk of losing the capital invested. At the same time, the investors should also be fair to the workers and should not deny them fair wages and benefits. The other side of the coin is, that the labourers should be willing to look at the contributions made by the employers and do their work fairly and sincerely, having gained an employment opportunity. Similarly, the employers should also recognize the genuine contributions made by the workers, which sustains their businesses and be fair to their genuine grievances. Unfortunately, the present situation in Kerala do not promote a conducive environment for economic growth. Both the employers and employees should heed the advice of the Guru and remember to apply the logic and guiding principles of the parable to resolve disputes with a fair and open mind. Recently, while speaking with one of my acquaintances, he mentioned he was unhappy with the serious labour problems he was facing in Kerala, where he has employed 200 labourers in an export based unit. The unhappy investor is now contemplating either to shut down the unit for good or relocate his plant and machinery to a neighbouring state, where labourers are more co-operative. It is my belief that this may not be an isolated situation. It would be worthwhile for both the employers and employees to take a moment to reflect upon the parable of Guru to resolve their disputes, regardless of whether in kerala or globally.
Acknowledgement
The author acknowledges with gratitude Dr.T.Bhaskaran for his valuable suggestions and my dear wife Sakhina, who proof read and typed this article.
Endnotes
[1] Sree Narayana Guru (1856 – 1928) was born in the south Indian state of Kerala, in the Ezhava/Thiya community, which constituted the largest segment of the population. On account of the caste system, this community was subjected to various oppressions under the evil caste apartheid. The Guru is not only considered a prophet but was also a social reformer and blessed poet divine extraordinaire. In 1888 he broke the monopoly of the upper caste and their dominance of the temples by consecrating the first temple for the low caste ezhavas and subsequently established about 100 temples in south India and Sri Lanka. He also started SNDP (Sree Narayan Dharama Paripalana Yogam) / SNDS (Sree Narayana Dharma Sangam Trust) organizations which established schools and colleges throughout the state, that led to the economic and social revival of this backward community. He has written over 70 poems and prose in three languages i.e. Malayalam, Sanskrit and Tamil for the spiritual enlightenment of mankind. He propagated the ideas “One Caste, One Religion, One God for Mankind”, “Freedom Through Knowledge”, “Which ever the Religion, it Suffices if it Makes a Better Person”. The teachings of the Guru has spread globally for the good of not only the Thiya/ Ezhava diaspora but for all humanity.
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