Reading and library services have been a part of Hindu life for a very long time. It is critical that Hindu institutions, especially the reformed Hindu organisations, remember that "the concept of free public library service in India goes back to ancient times" (Nair, 1991. p. 68) when kings or temples had their collections of literature in a variety of ancient manuscripts.
Researchers, students and religious initiates would use these collections to enhance their education (Nair. 1991. p. 68). Therefore, the concept of having libraries attached to temples is neither strange nor new to Hinduism.
There are literally thousands of books about Hinduism and Hindu practices to be read. The vast expanse of Hindu religious literature requires its own in-depth study. Research articles, media reports and Internet sites are far too numerous to be listed or be made a part of this study. Bring together the printed formats as well as the electronic formats containing religious and cultural information, available to Hindus and one ends up with more reading than any single individual could undertake in a lifetime.
Vedic (Hindu) religion. The original Vedic hymns which were revealed to the sages through meditation, were "committed ... to human memory" (Trehan. 1975. p. 5) and passed down from generation to generation. Students were taught by "hearing and memorising" (Trehan.
1975, p. 5) the hymns. Each student was required to learn the hymns in eleven different ways, including backwards. The chanting of the mantras was done according to precise rules of grammar, pitch, intonation and rhythm (Hinduism Dictionary, 2007). Once the student had sufficient knowledge and training, they were then sent out to teach others through the oral tradition. Individuals with knowledge of the Ancient Vedic scriptures were compared to travelling libraries and were responsible for disseminating the religious texts and their explanations to others who wished to learn or to listen (Trehan, 1975. p. 5).
Since language was a medium of communication, a tool for the "preservation of sacred texts"
and had the power "to invoke the intervention of the gods" (Schiffman, 2000). it had to be learned in the proper way and by an individual who aspired to be the preserver of the Sanskrit language and of the Vedic text as well as the disseminator of information. Such students
"gave to the people religious and ethical instruction in the form of stories retold from the great epics" (Devy, 1998). Even today every village has an elder who tells stories and keeps the oral tradition alive. Thus, when writing had gained popularity, it "became common practice to listen to a learned man read out the epic to devoted groups" rather than for individuals to read the epics themselves (Devy, 1998). Such story tellers have dwindled in number in South Africa. Few elders have learned the craft of story telling and even less practice the art. In recent years the researcher has not seen story tellers or elders tell stories at functions or religious ceremonies held privately or by reformed Hindu organisations. The researcher could not trace names of individuals who were story tellers.
An aspect of oral tradition is the oral literature which could be communicated through dramatic performances (Canonici. 1996, pp.2-7). The Indian oral tradition, too, offers drama as a medium for the transference of knowledge. The ancient Gurukal system of education in India taught sixty four subjects which included dance, drama, music and sport. Actors had to be familiar with the religious texts before performing live in front of an audience. Strict rules of conduct, dress, make-up. facial expression and body movements had to be adhered to (Ramachandra & Patil, 2007).
Dramatic performances in the Hindu religion have their origin in the Vedas. The earliest plays were performed for religious purposes during religious celebrations and such performances were also a way of transferring religious texts to the masses (Gupta, 1991. pp. 1-19).
Performances were based on religious texts such as the Mahabharata and the Ramayana. Song and dance were also included in the dramas (called Iilas in Hindi). The oral tradition added strength and vitality to the religious, cultural and social lives of the community. Another aspect of the oral tradition, the folksongs, reflects and supports rites, beliefs and practices of the community (Mande. 1995, pp. 147-148).
Such dramatic performances and songs, as mentioned above, have been a part of the local Hindu tradition since their arrival in South Africa. According to Zaloumis (1995, p. 46) Saturday and Sunday evenings were the only free time that the labourers had to perform their dramas. Stories from religious texts like the Mahabharata and the Ramayana were acted out by singers, dancers and actors (Zaloumis, 1995, pp. 47-48). Religious dramas were often performed near temples or at the temple grounds, especially during auspicious celebrations.
Scriptural lessons were offered to the common man through this medium. Satire, folktales and drama for social entertainment were also acted out (Zaloumis, 1995, pp. 49-5 1).
The local South African Hindus favoured Sanskrit drama because it "offered a rich pageant of mime, dance, music and lyrical texts set in the courts of kings and aristocrats" (Agarwal, 2004). At this juncture it has to be remembered that many of the indentured labourers were illiterate and drama was one of the mediums through which religious messages could be shared and religious texts could be passed on. The excitement of live presentations of dramatic performances was also exhibited during the tours of the various religious leaders who visited South Africa in the early years of the indentured labourers (Zaloumis. 1995. p.
52).
The oral tradition still has privilege over the written forms. Indian storytelling has "been moulded to suit orality" of the narrative fiction like the stories for children (Devy, 1998).
Traditionally, it was not only the adults who benefited and enjoyed the oral presentations.
There was much on offer for children. Agarwal (2004). an Indian children's author and researcher, wrote that Indian children have always had the best of the oral tradition. Some stories have been traced back to the fourth and fifth centuries A.D. Poems, stories, and plays
for children were also enjoyed by adults. Many of these stories are still repeated to children today and many appear in printed form (Agarwal, 2004).
Hindus have, through the ages, "respected learning and revered learned men, and (have) regarded it as an act of religious merit to encourage and impart learning and support learned men" (Prasad, 1981-1982, p. 156). Vedic literature has been passed down from generation to generation purely by word of mouth. This strong tradition has survived till the present time.
Kaviratna (1971) has found individuals in India, Ceylon and Burma who have knowledge of various branches of knowledge like medicine, astrology and scripture, and who are able to dictate for days at a time such information to listeners.
Such is the appreciation of the oral tradition at the local South African level, that special guests are invited to speak to the local Hindu community at regular intervals. Thus, visiting gurus and swamis, as well as other religious leaders who have offered religious discourses during their stays in South Africa have had tremendous support from the local Hindu community. In recent years the visits of Pundit Munelal Maharaj, a traditional Hindu priest, from Trinidad, Shri Satpalji Maharaj, head of the International Headquarters of the Manav Dharam, and a number of religious leaders belonging to various Hindu organisations, both Sanathanist and reformed, have contributed to the tradition of oral discourse for Hindus and to the upliftment of religious teachings. The researcher has attended the talks of both persons mentioned above.
The oral tradition as a favoured means of exploring the Hindu religion and of disseminating and transferring the information to younger individuals has been carried to all corners of the globe by immigrants and their descendents. South African Hindus still benefit from this ancient tradition and where it is dying off, efforts to revive such art forms are in place as will be discussed further later (2.8.) in this chapter.
There are efforts on an international level to preserve the oral tradition of Hindu immigrants.
One such effort is the Bidesia Project (Legene, 2005), based in the Netherlands that is exploring and recording the oral traditions of the Hindu people who have migrated to the country. The focus is to record the transference of the oral tradition as it is experienced in the ritual (Sanskar songs) and the social (reflections of everyday life, that is the sufferings,
struggles, seasons and daily activities). The project includes Hindu people from Surinam and Northern India as well (Legene, 2005). Perhaps it is time for the South African Hindus to pool their resources and embark on a similar project to preserve the religious and cultural oral traditions that still prevail in this country.
The use of learned individuals to transfer information to the ordinary person has been prominent amongst Hindus. The oral tradition through the use of song, dramatic performances, recitation of religious scripture and talks has made the Hindu religion accessible to interested people. The large numbers of people who attend such oral presentations bodes well for the future of this tradition.