It was impossible that side by side with the movement for temple entry by Harijans there should not be a demand for temple reform. The modern Hindu temple is a hot-bed of superstition, as are more or less other 'Houses of God'. I published the other day a letter from an American Friend, gently pleading with me not to have anything to do with the temple entry movement. A friend who is a devout follower of Islam has carried on a long correspondence with me, trying to do with me in his own way what the American friend did in his own. There is undoubtedly a great deal of substance in what they have said. But I have not been able to subscribe to their corollary that the remedy for the abuse lies in the destruction of temples.
But by far the largest number of persons believe in the reform, not destruction of temples. I mentioned only the other day an ambitious scheme set on foot for a model temple in Rajkot. Several correspondents have taken me to task for advocating temple entry for Harijans without emphasizing the necessity of temple reform. There is no doubt that temple reform is necessary. But here, again, there is need for caution. Some of them think that it is possible to replace all the existing temples with new ones, I do not share that view. All temples will never be alike. They will always vary, as they have done in the past, with the varying human needs. What a reformer should be concerned with is a radical change more in the inward spirit than in the outward form. If the first is changed, the second will take care of itself. If the first remains unchanged, the second, no matter how radically changed, will be like a whited sepulchre. A mausoleum, however beautiful, is a tomb and not a mosque, and a bare plot of consecrated ground may be a real Temple of God.
Therefore the first desideratum is the priest. My ideal priest must be a man of God. He must be a true servant of the people. He should have the qualifications of a guide, friend and philosopher to those among whom he is officiating. He must be a whole-timer with the least possible needs and personal ties. He should be versed in the Shastras. His whole concern will be to look after the welfare of his people. I have not drawn a fanciful picture. It is almost true to life. It is based on the recollections of my childhood. The priest I am recalling was looked up to by the prince and the people. They flocked round him for advice and guidance in the time of their need.
If the sceptic says such a priest is hard to find nowadays, he would be partly right. But I would ask the reformer to wait for building the temple of his ideal till he finds his priest.
Meanwhile let him cultivate in himself the virtues he will have in the priest of his imagination. Let him expect these from the priests of existing temples. In other words, by his gentle and correct conduct, let him infect his immediate surroundings with the need of the times and let him have faith that his thought, surcharged with his own correct conduct, will act more powerfully than the mightiest dynamo. Let him not be impatient to see the result in a day. A thought may take years of conduct to evolve the requisite power. What are years or generations in the life of a great reform?
Now, perhaps, the reader will follow my view of a model temple. I can present him with no architect's plan and specification. Time is not ripe for it. But that does not baffle me and it need not baffle the reformer. He can choose the site for his future temple. It must be as extensive as he can get it. It need not be in the heart of a village or a city. It should be easily accessible to the Harijans and the other poor and yet it must not be in insanitary surroundings. If possible, it should be higher than its surroundings. In any case, I would aim at making the plinth of the actual temple as high as possible. And on this site I should select my plot for daily worship. Round this will come into being a school, a dispensary, a library, secular and religious. The school may serve also as a meeting or debating hall. I should have a dharmshala or guest house connected with the temple, each one of these will be a separate institution and yet subordinate to the temple and may be built simultaneously or one after another as circumstances and funds may permit. The buildings may or, may not be substantial. If labour is voluntary, as it well may be, with mud and straw a beginning may be made at once. But the temple is not yet built. The foundation was laid when the site was procured, the plot for the temple was selected and the first prayer was offered. For the Bhagavat says, ‘wherever people meet and utter His name from their hearts, there God dwells, there is His temple.’ The building, the deity, the consecration,the province of the priest. When he is found, he will set about his task, but the temple began its existence from the time of the first prayer. And if it was the prayer of true men and women, its continuous progress was assured.
So much for the temple of the future. The reader who cares to study the Rajkot scheme will find that the outward form of my model temple materially corresponds to that in the scheme. Indeed, there is nothing new in my idea or the Rajkot scheme. The
village temples of yore had almost all the adjuncts suggested by me.
But we must also deal with the existing temples. They can become real House of God today, if the worshippers will insist on the priests conforming to the ideal presented by me.