More Lessons from John Allen Chau’s Death

Last year, the members of the Sentinelese tribe killed John Allen Chau, an American missionary. Apparently, John wanted to take his religion to the tribe to bring them peace and harmony. A few months later, as I take one more look at the unfortunate incident, I am compelled to wonder – in the death of this adventure blogger and the messenger of Christianity, do human beings have a few more lessons than originally understood?

 

Instead of going to the Sentinelese, what if John had come to me? I have never killed anyone, so this is a difficult thought to entertain. Of course, the constitution gives me the right to practice my religion and if John had come to me to proselytize, my first reaction would have been to ignore him. If John had persevered, I would have indulged him in a debate. Had I turned out to be a tough nut to crack, John would have perhaps quit accosting me. That would be the end of the meeting with John. I would have continued the chaotic life I had been living. However, John would not have stopped. John had a mission. He would have knocked on the doors of my neighbor. The neighbor, if gullible or genuinely impressed, would have converted to Christianity, or would have tried what I did. If this hypothetical neighbor were my friend, he would have called me to help with John. You would think John would have given up here and gone back to his home. However, John knocks on the third house. At this point, the entire community gets to understand John’s motives and they come together to drive John away. John goes back. Where? A different city. John is a committed missionary. He does not stop!

 

So, where does John stop? Sadly, John stops only where the Sentinelese stopped him. In a world where evangelism is not a crime, it might become difficult for some people to draw red lines for themselves. It is terrifying to see the scale of power the church wields over these promising young men who could have done anything else in their lives but chose to civilize the world and bring Jesus to ‘Satan’s last stronghold’. The Sentinelese people perhaps do not engage in debates with people they do not know and are smart enough to understand the dangers posed by such attempts to ‘civilize’ them. They fear obliteration of their race. They perhaps know that the meeting with Christ does not end with meeting with the Christ. They know that Jesus Christ will bring in a lot of not-so-Christ-like Christians to their land. Sentinelese might not have a Penguin or a HarperCollins but they remember their history well.

 

If I had killed John, I would have been, according to Indian law, sentenced to death or life imprisonment. This would be so because I am part of the civilized world and I had other means at my disposal to stop John. John, like me, was also part of the civilized world. In the civilized world, John has the freedom of speech and expression and I have the ability to forgive and forget. In our civilized world, John also has the responsibility to understand that people like their own kind of ‘peace’ and ‘civilization’, Satan is at best a philosophical idea, and if at all a Satan exists, he lives in and off the church.

 
John was just an innocent face of a much deeper crusade to create a world order controlled by the church. This order has the money and muscle power to allure people who are not ‘tribal’ enough to resist violently and not ‘civilized’ enough to resist peacefully? Fortunately for us, the ‘Satan’s last stronghold’ is still intact. But the church has an army of Johns operating to civilize the lesser Sentinelese of the world who do not kill at first contact. John Allen Chau has left us but the church lives to fight another day.

Reading Train to Pakistan by Khushwant Singh

Good books often give wings to the imagination of young writers, thus helping them to transport their readers to a world very different from the real, brutal world we live in. But sometimes, some stories, some real stories are pushed beneath the facts and informative pages of a history book—lost and hidden from the generations to come. Though we learn about these events and score good marks in a history paper, we fail to delve into the depths of the pages and dig out the dust-ridden, true stories still haunting the past of many such families who fell victim to those massacres.

Khushwant Singh was one such survivor of the horrendous Partition of India, 1947, born in Hadali, now in Pakistan. Not only an author, he was a lawyer, a diplomat, a journalist as well as a member of Parliament from 1980 to 1986. He was awarded the Padma Bhushan in 1974, which he returned as a sign of protest against the siege of Golden Temple by the Indian Army. He was awarded the Padma Vibhushan in 2007. Singh died in 2014 at the age of ninety-nine years.

In his book “Train to Pakistan”, he weaves his own experience beautifully, into a story set in Mano Majra, a fictional village on the border of India and Pakistan, harbouring both Sikhs & Muslims peacefully for hundreds of generations. Then, with the murder of the local Hindu moneylender and the arrival of a train from Pakistan carrying the dead bodies of Sikhs, years and years of brotherhood falls apart and hostility brews between the Hindus and Muslims; forcing the latter to leave their lands, homes, cattle, and everything else behind and board a train to Pakistan.

Singh builds up all his characters with finesse and perfect detailing, sometimes using ordinary events of day-to-day lives to reflect the inner conflicts of his characters’ minds. For example, when the District Magistrate Hukum Chand notices two geckos fighting each other and falling on the bed, metaphorically representing the Hindus and Muslims at loggerheads, he jumps out of bed in fear and disgust; thus reflecting his guilt and moral conflict of not taking a stand for the good of the people even with so much power in hand. On the other hand, while the well-educated, social worker Iqbal Singh keeps on pondering whether to lay down his life for the greater good, the uneducated, rogue, gangster Juggut Singh, who has fallen in love with Nooran, a local Muslim girl, tries to redeem himself for all his past actions by sacrificing his own life and saving his fellow Muslim villagers from dreadful deaths; thus exposing another moral paradox of our society— Are learned men truly educated or do they always fall short of action in times of need?


Singh refuses to take any political side and instead, presents us the stark reality of the horrors of partition from a humane point of view. As we flip page after page, we realise that neither Sikhs nor Muslims were innocent! Men were killed on both sides, women were raped on both sides and children were orphaned on both sides. From the many gruesome & explicit accounts of murder, death, rape and torture, we, as readers realise with a heavy heart that it has always been the common people who have suffered and paid the price for the actions and decisions of those in power.

Train to Pakistan is a historical book which does not fail to impress the readers with its detailed and beautiful illustration of a dark age in our Indian History, while at the same time questions our religious bigotry, our society as well as the principles and morals of the decision-makers of our country.

Why Kejriwal Wants a Free Ride to the CM Office?

A lot of how our life shapes up depends on how we are born. One of the more defining birth factors for quality of our future life is the financial health of the parents. There are more factors of course but I have picked finance and put it aside to start with because it is, in my opinion, one of the most difficult to get rid of. To the financial mess, add a mix of caste and gender, and things become a lot more complicated. I do not mention the hierarchy of caste or gender here because we are living in an age where any permutation and combination of this set has its own disadvantages. A poor and discriminated-caste born individual has to tide over his social suffering in addition to the wealth crisis. A meritorious upper caste but poor individual has no advantage over the reserved category candidate (financial status notwithstanding) who is inferior to him in intelligence and effort. Add gender here and we get into a whirlpool of problems.

 

Now take out all other factors and see the female case exclusively, women face discrimination for being born a woman in many social spaces. Now, here lies their problem. While you can still outgrow your caste or migrate to a more egalitarian society, you cannot get away from your gender. As gender is a biological truth, the discrimination takes a more hideous turn and can affect a woman of upper caste as severely as it can affect someone from the lower caste. From the first challenge of not getting sacrificed for a male child and ‘getting a safe birth’ to do everything that comes a tad easier for men, in our present society, women have to battle hundred things to earn a livelihood and lead an independent life. This becomes even more challenging if she is born to poor or discriminated-caste parents. Some do not try, some try but fail, some do not want to try, and then some try and succeed. During this struggle, these women ask many difficult questions to the society. They make themselves aware of their rights and then demand that their rights be protected.

The answers are more difficult than they seem to be at first sight. Therefore, our leaders promise many CCTVs to see the problem more clearly. Then, they realize that the metro fare hike has hit women the worst.  They throw a free bus and metro ride pass at them – “please take this free bus pass, you are safer now in Delhi buses. I am hereby buying your vote!”

Arvind Kejriwal is not the problem. He is just another politician who has mastered the art of milking the rotten ecosystem of bribing the electorate before every election. If our politicians had the integrity of thought, there would have been more and better buses on roads, panic buttons and GPS tracking on all buses. There would be more street lighting and better last mile connectivity for commuters, male or female. There could have been free public transport systems for all Indians without burdening the exchequer. Mr. Arvind Kejriwal likes to tell his voters to take the money other parties offer them and still vote for the broom, his party’s election symbol. Times can change quickly. Sadly, he is the one offering that money now. The voters will keep it, just the way he prefers. It remains to be seen whom they vote for next year. A party’s rhetorics and manifesto for the upcoming elections can easily posit themselves as the report card of its manifesto from the previous elections. A dropped promise means that the promise couldn’t be delivered as the Government was busy begging alliances and fighting other elections in the country.  A promise added with freebies means that the promise fetched votes last time around but couldn’t be implemented because they were never supposed to be implemented but have the potential to work again if made with some free gifts.  A promise finding a place again without any progress or addition means that the party is waiting for a majority in the Rajya Sabha.

 

The 2015 manifesto of AAP speaks about CCTVs in all buses. Delhi is going to vote again in 2020. AAP has promised to install CCTVs again. Of course, just CCTVs will not be safe enough for the AAP to secure their seats this time. They need some free passes to ride their luck in 2020.

What to Expect from Namo2.0?

Elections are over. The new government is set to arrive. As the Congress party keeps itself frozen on the cusp of change from where it can choose to advance into an acceptance of the changed realities to progress or just fall back into the pit of regression, the postmortem of election results will perhaps be an unending process. While the media and political pundits can spend all their time and efforts in this operation, the Government cannot afford to venture there. After the 2014 victory, the Prime Minister had shared his vision of ‘Minimum Government, Maximum Governance’; the 2019 victory should be a reason for renewed focus on deliverance of this aspirational vision. Keeping this in mind, I have a list of preliminary expectations from my government of 2019. This is not exhaustive and I might add to it as we move ahead in the year.

 

A separate budget for the agriculture sector

This can help in better allocation of resources for the necessary reforms in agriculture and help improve the implementation of government projects. Agriculture is the primary source of livelihood for about 58 per cent of India’s population. Gross Value Added by agriculture, forestry and fishing is estimated at INR 18.53 trillion (US$ 271.00 billion) in FY18. Considering that and the kind of loan waivers each party has to announce every election season, the demand for a separate budget holds ground.

 

Reward good citizens

Rewarding good citizens can encourage a change in how citizens contribute to nation building. Citizens, who segregate waste, pay their loans in time, do not use plastic, follow traffic rules should get incentives with better interest rates on loans, better benefits on retirement, subsidized payments on insurance schemes etc. This can bring about a big shift in how we engage the electorate post the election season.

 

Invest in government schools and higher education institutions

A major failure of independent India has been its unwillingness and inability to bring up the standard of education in government schools. It is time that these schools accept the competition from their private counterparts and deliver the best in class education to their students. This competition will also substantially bring down the cost of quality education for Indian students. The monopoly of private players on cost of education will break.

 

Invest in government hospitals

Most of the patients wanting admission in a hospital of AIIMS have to wait for a good number of months, in some cases, a year to get their turn. Not having any way, patients take to private hospitals and clinics. In additional to the disease itself, the high costs break the patients and their families, both financially and psychologically. The government needs to invest big in structural reforms for its hospitals. Once again, the government must accept the challenge posed by the private counterparts. If that is not possible, a public-private partnership should be explored.

 

Establish better centers of education and healthcare in industrial belts and other neglected areas

While such areas earn huge revenues for the country, the state of most of these places remains miserable when it comes to education and healthcare. The industrial belts of India need their favor returned so that while citizens brave the not-so-comfortable lives, they can at least avail better healthcare services and send their kids to schools that are on par with any school from the urban centers of the country. All aspirants should have access to a benchmarked quality of education.

 

Encourage cancer research in the country through better facilities, improved funding, and enactment of research friendly laws

While celebrities and politicians can afford to skip levels and travel to other countries for their treatment, the common mass of the country has to make do with whatever is available in our country. While we have some good centers for cancer in the country, the waiting queues at such centers paint a gloomy picture of our patient to doctor ratio. Official data only corroborates this picture. By 2014, we had only about 1000 trained oncologists in the country and the ratio of oncologist to patient stood at 1:2000. This ratio in US is 1:100. Modi 2.0 should understand what creates this stark and disappointing difference and work towards better cancer research and training in our country. (Source)

 

Curb corruption in government institutions

Why should a Member of Parliament get priority over a common citizen for admission to the AIIMS? Why should the street hawkers must pay daily hafta to the Police to keep running their business? Why must the village mukhiya be paid INR 500 for the LPG cylinder which is coming free of cost from the government? There are a lot of low hanging fruits to pluck when it comes to corruption in government institutions. My government must be up to the task without losing any time.

 

Judicial reforms to deliver justice, in time

Indian courts have about three crore cases pending between them. Case AST/1/1800 of the Calcutta High Court was filed in the year 1800. The last hearing date was 20 November 2018. Appointment of Judges, insufficient number of courts, archaic laws are the areas I would like my government to look into.

 

Resettle Kashmiri Hindus in Kashmir valley

The ethnic cleansing of Kashmiri Hindus carried out in the valley remains a blot on the democratic ethos of independent India. The government must carry out this task with the seriousness it deserves.

 

Societal harmony as pet project

No blame games here. The law must take its own course but I believe that much like Swachh Bharat Abhiyan, societal harmony should become a pet project of our Prime Minister. He should avail all the platforms available to drive the message of unity, harmony, and peace throughout the country. It may not deter the criminals as such but might just prevent the conversion of an otherwise reasonable individual into a hate machine.

Oral Democracy: Deliberation in Indian Villages

The timing of this book launch & panel discussion could not have been better. While the people of our country don’t even need a cue to begin a political discussion, imagine the situation when it is right in the middle of the most awaited elections. Vijayendra Rao’s sneak peek into the rural socio-political setting to us urbanites was nothing less than an eye opener and if I might point out also lead to some amount of shame.

His research and study only validate how literacy, education and belonging to a more “privileged” section of the society have no role in ensuring higher participation and engagement in one’s civic and political life. Vijayendra through his book discussion attempts to build a case to portray the strength, awareness and willpower, the people in villages bring to collectively solve a given problem. He dramatically read out the many conversations verbatim from various meetings presided by the Gram Sabha of various parts of South India ranging from Bidar to Dharmapuri and Kasargod.

It was fascinating to understand how the effects of colonisation, state policy, local political influences and linguistics contributed to unique functioning and characterisation of the gram sabhas of different states. For example he spoke about how Kerala grama sabhas have a bureaucratic approach where they plan things to the T, while sabhas of Karnataka and Tamil nadu are lot more dynamic and often chaotic but still end up redressing issues and finding solutions. Nevertheless, what Rao truly wants to bring out through his book is how decentralising administrative capabilities  will only help in furthering the interests of the country’s majority and contrary to popular belief how democratic ethos is strongly pursued and passed on as an oral tradition even amidst the least literate of our society.

This definitely poses a question to us city dwellers who have so much more infrastructure at our disposal but what are we doing? Krishna Byre Gowda – Minister for Rural Development and Panchayat Raj, Law & Parliamentary Affairs in Karnataka, highlighted the losing relevance of the panchayat and gram sabhas and the overall shift in focus from the Gandhian philosophy of decentralisation of political administration. He believes this model needs to be replicated in the urban circles as well and poses a question to citizens, municipalities and the amount of interest urban folks are taking in these matters.

The disparity in voter turnout itself can be considered as a superficial indicator to understand the engagement level of rural and urban Indians when it comes to civic participation. The very fact that the 74th Amendment mandates ward committee meetings to be conducted in a more regular and timely fashion in Bangalore is an indication that state policy intervention can help support and give voice to citizens and hopefully improve participation with a quid pro quo arrangement where citizens and state can hold each other accountable.

 

Image Courtesy – bangaloreinternationalcentre

the-tashkent-files poster

The Tashkent Files

History is the most compromised field of study in our country and our political history has been the worst victim of a consolidated and considered cover up effort. Within our political history, the history of political India after independence is just a haze for the minds of today’s Indians. This obfuscation is not a coincidence. If nothing else, the movie ‘The Tashkent Files’ has been able to establish that much through its extensive research and simplified narration.

 

India doesn’t have a culture of routinely producing political thrillers, thanks to twin towers of our uninterested filmmakers who would rather portray the love story of one of the fiercest warriors of India – Baji Rao than his military and political programme; and a long, arduous rule of a political party that has been busy hiding its skeletons in the closet for far too long to be able to nourish a free and fair ecosystem for creativity, no matter how unpalatable this creativity becomes for the ones in power. For the uninitiated, watch this thread – freedom of speech by Mr Anand Ranganathan. The present film had its own struggles to see the light of the day. The Congress party with 44 MPs in the Lok Sabha tried different devices to stall the release of the film. One can make an intelligent guess about how vicious can such a party become with an absolute majority in the parliament. That the party considered to be the chief architect of our freedom struggle wreaked emergency upon us, no longer seems to be shocking.

 

Vivek Agnihotri has come back with his creation ‘The Tashkent Files’, which is running almost housefull even after a week of its release without suffering much of a dip even as Dharma Productions released its much anticipated and much hyped ‘Kalank’. This is Vivek’s second such film after ‘Buddha in a Traffic Jam’ where he has tried to cinematize the ‘war of narratives’ in our country. Although this time, Vivek’s script is not as tightly woven as his last time but given the difficulty of the subject at hand, the handicap of inaction by successive governments and law enforcement agencies of our country, he has achieved a major feat by just being able to connect the far flung dots of historicity.

 

This film seems to be well-researched with specific citations from books and newspapers, interviews of people connected with the case plugged in naturally in the script, the pointers to the cold war, CIA versus KGB, and narrations of the possible motives for ‘killing’ India’s second Prime Minister. While the motives are described in detail and the audience is left intrigued by the twists in the case, the treachery of the Communists, the Congress, and the Lutyens delhi  is established with solid presentations by the lead character of Ragini Phule played by Shweta Basu Prasad. While the film succeeds on this front, it has its own share of shortcomings. Most of the actors in the cast are underused in the movie. Add a few underdeveloped characters and you get confused about who represents what, much of the dialogues are shallow except the ones delivered by characters played by Mithun Chakraborty, Pankaj Tripathi, and Shweta Basu Prasad who get some of the best lines written for the movie. Mandira Bedi, Pallavi Joshi, and Rajesh Sharma execute their roles well. Prakash Belawadi and Achint Kaur don’t do much and are rather left on the bench for the complete innings. A bigger problem with the movie is its background score which is largely insipid and changes too abruptly to allow any emotion or mood to grow on you.

 

After having watched this movie and Buddha in a Traffic Jam before this, it seems Mr. Vivek Agnihotri, perhaps in his zeal to appear neutral or unbiased, keeps adding all the elements he comes across on social media. As a result, in one scene you will see a character accusing the other of sleeping with people for success, on the other hand, another character is portrayed as a racist who hates muslims. Although this is a noble attempt, it also creates a kind of overcompensatory khichdi about the characters and the purpose of a particular story. Mr. Agnihotri is seen trying too many subjects in one story where perhaps a subject like corruption of activists itself is too alarming an issue to be ignored for a separate project.

 

In spite of a few shortcomings, this film succeeds in providing some information to its audience about the life and times of Shastriji. That for me, is its biggest victory. Beyond all the conspiracy theories floating around about anyone’s death, it is more important to know and understand a person’s life, because that way, like the filmmaker would prefer, we can at least save our heroes from dying twice. Congratulations Anuj Dhar! More power to your research!

Did Swami Vivekananda support Caste Discrimination? No!

Was Swami Vivekananda a casteist? Did he vouch for caste based discrimination in the society? While there are a lot of instances where he denounced such systems, I reproduce here a few of Swami Vivekananda’s utterances on the issue so that we at least inform ourselves with his thoughts before making inferences. All these excerpts are taken from the Complete Works of Swami Vivekananda which is a collection of his lectures, conversations, letters, and writings.

He could never make peace with this aspect of Adi Shankara’s teachings.

Swamiji: Shankara’s intellect was sharp like the razor. He was a good arguer and a scholar, no doubt of that, but he had no great liberality; his heart too seems to have been like that. Besides, he used to take great pride in his Brahmanism — much like a southern Brahmin of the priest class, you may say. How he has defended in his commentary on the Vedanta – sutras that the non – brahmin castes will not attain to a supreme knowledge of Brahman! And what specious arguments! Referring to Vidura he has said that he became a knower of Brahman by reason of his Brahmin body in the previous incarnation. Well, if nowadays any Shudra attains to a knowledge of Brahman, shall we have to side with your Shankara and maintain that because he had been a Brahmin in his previous birth, therefore he has attained to this knowledge? Goodness! What is the use of dragging in Brahminism with so much ado? The Vedas have entitled any one belonging to the three upper castes to study the Vedas and the realisation of Brahman, haven’t they? So Shankara had no need whatsoever of displaying this curious bit of pedantry on this subject, contrary to the Vedas. And such was his heart that he burnt to death lots of Buddhist monks-by defeating them in argument! And the Buddhists, too, were foolish enough to burn themselves to death, simply because they were worsted in argument! What can you call such an action on Shankara’s part except fanaticism? But look at Buddha’s heart! Ever ready to give his own life to save the life of even a kid — what to speak of “[(Sanskrit)]– for the welfare of the many, for the happiness of the many”! See, what a large – heartedness what a compassion!

Disciple: Can’t we call that attitude of the Buddha, too, another kind of fanaticism, sir? He went to the length of sacrificing his own body for the sake of a beast!

Swamiji: But consider how much good to the world and its beings came out of that ‘fanaticism’ of his — how many monasteries and schools and colleges, how many public hospitals and veterinary refuges were established, how developed architecture became — think of that. life of the people. In a sense, he was the living embodiment of true Vedanta.

He denounced all forms of unfair discrimination, including caste!

The disciple is an orthodox Hindu. Not to speak of prohibited food, he does not even take food touched by another. Therefore Swamiji sometimes used to refer to him as “priest”. Swamiji, while he was eating biscuits with his breakfast,said to Swami Sadananda, “Bring the priest in here.” When the disciple came to Swamiji, he gave some portion of his food to him to eat. Finding the disciple accepting it without any demur, Swamiji said, “Do you know what you have eaten now? These are made from eggs.”

In reply, the disciple said, “Whatever may be in it, I have no need to know; taking this sacramental food from you, I have become immortal.” Thereupon Swamiji said, “I bless you that from this day all your egoism of caste, colour, high birth, religious merit and demerit, and all, may vanish for ever!”

He appreciated the progress that could be achieved in absence of caste botheration.

In the West I have found that those who are in the employment of others have their seats fixed in the back rows in the Parliament, while the front seats are reserved for those who have made themselves famous by self – exertion, or education,or intelligence.

In Western countries there is no botheration of caste. Those on whom Fortune smiles for their industry and exertion are alone regarded as leaders of the country and the controllers of its destiny. Whereas in your country, you are simply vaunting your superiority in caste, till at last you cannot even get a morsel of food! You have not the capacity to manufacture a needle, and you dare to criticise the English! Fools! Sit at their feet and learn from them the arts, industries, and the practicality necessary for the struggle for existence. You will be esteemed once more when you will become fit. Then they too will pay heed to your words. Without the necessary preparation, what will mere shouting in the Congress avail?

He understood the power that remained unharnessed because of caste discrimination.

The peasant, the shoemaker, the sweeper, and such other lower classes of India have much greater capacity for work and self – reliance than you. They have been silently working through long ages and producing the entire wealth of the land, without a word of complaint. Very soon they will get above you in position. Gradually capital is drifting into their hands, and they are not so much troubled with wants as you are. Modern education has changed your fashion, but new avenues of wealth lie yet undiscovered for want of the inventive genius. Never mind if they have not read a few books like you — if they have not acquired your tailor-made civilisation. What do these matter? But they are the backbone of the nation in all countries. If these lower classes stop work, from where will you get your food and clothing? If the sweepers of Calcutta stop work for a day, it creates a panic; and if they strike for three days, the whole town will be depopulated by the outbreak of epidemics. If the labourers stop work, your supply of food and clothes also stops. And you regard them as low – class people and vaunt your own culture!

He underlined the import of caste system and the necessity of taking everyone together.

Engrossed in the struggle for existence, they had not the opportunity for the awakening of knowledge.They have worked so long uniformly like machines guided by human intelligence, and the clever educated section have taken the substantial part of the fruits of their labour. In every country this has been the case. But times have changed. The lower classes are gradually awakening to this fact and making a united front against this, determined to exact their legitimate dues. The masses of Europe and America have been the first to awaken and have already begun the fight. Signs of this awakening have shown themselves in India, too, as is evident from the number of strikes among the lower classes nowadays. The upper classes will no longer be able to repress the lower, try they ever so much. The well – being of the higher classes now lies in helping the lower to get their legitimate rights.

Disciple: Sir, what you say is true, but there yet seems to be a wide gulf between the higher and lower classes. To bring the higher classes to sympathise with the lower seems to be a difficult affair in India.

Swamiji: But without that there is no well – being for your upper classes. You will be destroyed by internecine quarrels and fights — which you have been having so long. When the masses will wake up, they will come to understand your oppression of them, and by a puff of their mouth you will be entirely blown away! It is they who have introduced civilisation amongst you; and it is they who will then pull it down. Think how at the hands of the Gauls the mighty ancient Roman civilisation crumbled into dust! Therefore I say, try to rouse these lower classes from slumber by imparting learning and culture to them. When they will awaken — and awaken one day they must — they also will not forget your good services to them and will remain grateful to you.

He established a caste-free system for the Ramakrishna Math and Ramakrishna Mission!

After a course of five years’ training these Brahmacharins may, if they like, go back to their homes and lead householders’ lives; or they may embrace the monastic life with the sanction of the venerable Superiors of the Math. The authorities of the Math will have the power to turn out at once any of these Brahmacharins who will be found refractory or of a bad character. Teaching will be imparted here irrespective of caste or creed, and those who will have objection to this will not be admitted. But those who would like to observe their particular caste – rites, should make separate arrangements for their food, etc. They will only attend the classes along with the rest. The Math authorities shall keep a vigilant watch over the character of these also. None but those that are trained here shall be eligible for Sannyasa. Won’t it be nice when by degrees this Math will begin to work like this?

He spoke of the ills of priest-craft that prevented other castes and women from studying the Vedas.

Swamiji: In what scriptures do you find statements that women are not competent for knowledge and devotion? In the period of degradation, when the priests made other castes incompetent for the study of the Vedas, they deprived the women also of all their rights. Otherwise you will find that in the Vedic or Upanishad age Maitreyi, Gargi, and other ladies of revered memory have taken the places of Rishis through their skill in discussing about Brahman. In an assembly of a thousand Brahmanas who were all erudite in the Vedas, Gargi boldly challenged Yajnavalkya in a discussion about Brahman. Since such ideal women were entitled to spiritual knowledge, why shall not the women have the same privilege now? What has happened once can certainly happen again. History repeats itself.

And he stood for freedom, absolute and of every kind!

This was the orthodoxy of India. What else was there? Everything was divided, the whole society,as it is today,though in a much more rigorous form then — divided into castes. There is another thing to learn.There is a tendency to make castes just [now] going on here in the West. And I myself — I am a renegade.I have broken everything.I do not believe in caste, individually. It has very good things in it. For myself, Lord help me! I would not have any caste, if He helps me. You understand what I mean by caste, and you are all trying to make it very fast. It is a hereditary trade [for] the Hindu. The Hindu said in olden times that life must be made easier and smoother. And what makes everything alive? Competition. Hereditary trade kills. You are a carpenter? Very good, your son can be only a carpenter. What are you? A blacksmith? Blacksmithing becomes a caste; your children will become blacksmiths. We do not allow anybody else to come into that trade, so you will be quiet and remain there. You are a military man, a fighter? Make a caste. You are a priest? Make a caste. The priesthood is hereditary. And so on. Rigid, high power! That has a great side, and that side is [that] it really rejects ompetition. It is that which has made the nation live while other nations have died — that caste. But there is a great evil: it checks individuality. I will have to be a carpenter because I am born a carpenter; but I do not like it. That is in the books, and that was before Buddha was born. I am talking to you of India as it was before Buddha. And you are trying today what you call socialism! Good things will come; but in the long run you will be a [blight] upon the race. Freedom is the watchword. Be free! A free body, a free mind, and a free soul! That is what I have felt all my life; I would rather be doing evil freely than be doing good under bondage.

For me, personally, this underlines the message of his life, Be Free. This freedom is unconditional, non-negotiable and certainly devoid of a caste/gender identity rider! It is here that he brings Adi Shankara and Buddha to a common point for the progress of the mankind. It is this what we all must aim to become. Iti.

Like what you just read? Become TheSeer Insider. You will be receiving one letter from us every Friday to help you spend a more mindful day and make the best of your weekend. Enter your email id below and click on subscribe. We won’t spam you, ever!

A Case against the Supreme Court on Sabarimala

Sanatana Dharma, or what we refer today as Hindu Dharma has no single source, exact time, or place of origin and no rigid commandments. The pedestal a book is placed on in this religion is directly a variable of the value it adds, the universality of its contents, and for how long it has withstood the test of time. Now, it has been agreed upon in spiritual parlance that Sruti, Smriti, and the Upanishads are the oldest and most authentic known spiritual texts that exist today in Hinduism. There are two basic philosophies entwined in our literatures, Karma-Kanda (Ritualistic approach) and Jnana-Kanda (Scholastic approach) for individual liberty. The vedas espouse Karma-Kanda in general and Upanishads, Jnana-Kanda. Either of these approaches are at our disposal to follow according to our inclination.

When we talk about wisdom, logic, or even Bhakti (the first mention of which is in Shwetashwatar Upanishad), we refer to the Jnana-Kanda or the scholastic approach. This approach leads us to believe that we are one with the Brahman and our sole purpose is to realise that oneness by virtue of Jnana, Bhakti, Chintan etc. What is outside is just a manifestation of what is inside. Thoughts like ब्रह्म सत्य जगतमिथ्या (Brahman is the only truth, the world is unreal), ब्रह्मास्मि (I am the Brahman), सोऽहं (I am that) etc. become our harbinger. Bhakti, which can also be considered a part of Jnana-Kanda espouses principles like Maatri Bhav (perceiving God as mother), Sakha Bhav (perceiving God as friend), Vatsalya Bhav (perceiving God as one’s own child) etc. wherein one internalizes the Brahman and loves his chosen deity with a thousandfold more love that one would feel for any mortal being or thing.

In all these paths, a guru generally acts as the mediator for the journey and there is no need for organized religion there. It is a very personal matter to practising hindus, hence not generally discussed publicly.

The second way to supplement the journey is the Karma-Kanda. It is more ritual intensive which consists generally, but not exclusively of Yajnas, Hawan, Pooja, Aarti, Sanskaras etc. In order to practice Karma-Kanda at a community level in an organized way, temples were envisioned and built. Here deities are established, प्राणप्रतिष्ठा (consecration of the idol) is done and hence the idol is treated as if the deity is himself (or herself) manifested in the idol. The natural laws applicable to human beings are applied to him. They are woken up, given bath, served food etc. In Karma-Kanda, along with purity of mind and soul, purity of body is equally important and revered. People who choose to follow this path consciously and by free will, undergo various tapas (spiritual practices) to achieve this purity. These spiritual practices are not random. There is a pattern, a clear way, and a proper guidance to practise these tapas.

The rules envisioned in Karma-Kanda have to be followed in order to achieve purity which one wants to achieve in order to follow the path of Karma-Kanda which one has chosen by his (or her) free will. One who doesn’t want to follow the Karma-Kanda or the associated rituals, is nevertheless free to do so.

At Sabarimala, Shri Ayyappa is the deity and is worshipped by following the principles of Karma-Kanda. He is worshipped as a living God as previously explained and not just an idol. Now, Shri Ayyappa, in that particular temple has taken a vow of Naishtika Brahmacharya or eternal celibacy. Yajnavalkya Smriti lays down the two conditions for such a practice, namely to undergo intense physical hardships and sustain extreme sense control.

“अनेन विधिना देहं सादयन्विजितेन्द्रियः |

ब्रह्मलोकमवाप्नोति न चेहाजायते पुनः || Y.S — 1–50 ||”

Intense physical hardships have been explained by sage Vashishth in Vashishtha Smriti

“आहूताध्यायी सर्वभैक्षं निवेद्य तदनुज्ञया भुञ्जीत |

खट्टाशयन दन्तप्रक्शालनाभ्यन्जनवर्जः तिष्ठेत् अहनि रात्रावासीत ||”

He should undertake studies at any time (that the guru orders); He should hand over all his bhiksha to his guru and eat only what the guru gives;

He should never sleep on a cot; He should never brush his teeth with any special paste; He should never apply any oils or perfumes; He should always be seated (as we can see at Sabarimala, the deity is in sitting position), day and night, ready for studies.

Sensory control part has been described by Shri Vijnaneshwar  in his commentary

“विजितेन्द्रियः इन्द्रियविजये विशेषप्रयत्नवान्ब्रह्मचारी”

In order to become a vijitendriya, a (naishthik) brahmachari should undertake extreme efforts to maintain sense control.

(Source – https://medium.com/@pranasutra)

As we can see from the above shlokas that a Naishtika Brahmachari has been instructed to practise austerity and immense self control, he has been directed to stay away from women so that there should be no deviation and distraction in his path. Shri Ayyappa, being a Naishtika Brahmachari has to undergo the same restrictions and austerity as applicable to human beings as practised in Karma-Kanda and explained in the preceding paragraph. The rules that a temple follows are mentioned in ‘temple agamas’ so that they are not tinkered with unnecessarily unless they present a threat to the society in anyway.

Hindus are free to choose between any of the above said paths, Jnana-Kanda and Karma-Kanda. Also, they can choose to pick what they like from these paths and practise only the parts that suit them, as most hindus do. They are even free to not practise anything. What they cannot however do is to change the basic tenets of the religion itself according to their wishes. And this is what the Supreme Court of India has authorized itself to do which according to me is unjust and unfair.

About the Author : Ambikesh Kumar Jha is a social writer and a sailor, presently ashore.

Image Courtesy – www.moneycontrol.com/news/india/sabarimala

Resonance of Literature – Seasons of the Palm

One often finds it intriguing how a flattened piece of wood with few inks splattered in patterns can make a person cry. For words have the power to move mountains and shake hearts so why does one delve deep into the vast expanse of this subject called Literature. It is because it speaks those truths which the mouth shies away from uttering. It explains details which the ordinary life can entail and yet be unknown about it.

I write this from a small and remote tribal village in Chhattisgarh with no proper connectivity to the mainstream. I feel this tributary is snaking its way around from the lived realities around me to this amazing phenomenon called book which I illustrated in my introduction. I just finished reading Perumal Murugan’s Seasons of the Palm. There is a concept of performativity in Social Science, where a victim or an oppressed has to ‘perform’ her oppression every time for her to assert her rights. A very simple example would be how a tribal has to prove her backwardness to the authorities to claim their entitled rights. In terms of literature, a women writer has to perform her feminism every time she writes, for there are questions too often which asks her about the ‘women’s perspective’ in her writing. The reason I bring this concept is to introduce you to Perumal Murugan.

Perumal Murugan is a Dalit writer from Tamil Nadu and his works have been translated from Tamil into many other languages including English. Seasons of the Palm is also a translated text from Koolla Madari. This book has tried to break the notion of performing the Dalit identity in very many ways. This is not to say that he has not at all touched the subject, rather he has put it into a context where the picture is not black and white where the oppressor is not the evilest creature on earth and our protagonist Shorty, the oppressed, not the naïve innocent child who obeys his parents faithfully.

This novel is built with a complex set of emotions just like any other literary work based on real life. I often find this sentence ‘based upon real life’ amusing. Can there be any word of writing in this world which has not been born out of real life? Everything has some or the other resonance with the life around. It is not possible to ride on the pillions of poesy to fly high if there was no ground to fly from, in the first place. Every piece of literature has been born out of its times and the author must have seen and observed her mettle to write it down in a piece of paper. However, my occasional detour was to back Murugan and second his thought that his fictional work doesn’t and cannot come out of blue. It is lived realities and experiences of many people which find words in his novel. Seasons of the Palm is about a young Dalit boy Shorty whose work is to herd sheep and do other jobs in his Master’s house to pay off the debt his father owes the Master. This debt seems to never end as his father keeps taking more money and the interest piles on. But in the introduction itself, Shorty clarifies that he doesn’t engage himself in this complex math, unlike Belly, another sheepherder and makes sure she gets a fair share of her work. This story has many other characters like Tallfellow, Stonedeaf, Stumpleg, and Selvan who is the son of Shorty ’s master.

The book is a very detailed account of the activities these young lads are engaged in when they are herding sheep or protecting them in the night or escaping out of this constant slavery. Murugan very beautifully details those moments of joy which these children steal out of their slaved lives like catching fishes, stealing palm fruits, stealthily going for a cinema and many more like it. These moments are precious also because Murugan describes nature with it. He somehow hints at the fact that although people are discriminatory and often involve themselves in drudgery, nature has always been kind and compassionate. This is done so lucidly in the book that I resonate with it in my village right now. Although there are no sheep here, I see similar actions by the goats or Poochi, the dog in my compound. The way the valley, the well has been described, it is as if one is also diving deep with each breath Shorty takes in it.

The social conditions of this village are not unusual. During the temple festival, these untouchable boys have to stand outside. Murugan also gives an account of how they come to this temple during the rest of the year when no one is around and play with the idols freely. There is a progress which Shorty makes as the story moves forward, he is described as this young boy who is fearful and sensitive in the initial chapters but in the end, he has become unwary of his surroundings. Murugan describes this as :

His (Shorty’s)ears appeared to have shut themselves off from the world.
Just as how his body had drawn itself into a tight knot, waiting to be kicked at anytime.

These lines come in the final chapters when Shorty starts asking questions about this atrocity to his father and starts calculating the money he earns and owes the Master. His beatings made him reason out a phenomenon which earlier he took for granted. As mentioned earlier, Murugan doesn’t put them in the strict categories of Oppressor and Oppressed. Shorty does run away for a few days and his Master accepts it as fate. In the same way, his Master leaves his sheep and cow free on the Harvest day and exclaim them as poor beings who work throughout the year. This care and compassion for the animals show a more skewed picture of caste discrimination. Casteism is so rampant and obvious that even a caring heart practices it without actually being so ruthless. If a reader needs one reason to pick this book it should be for its detailed accounts of the village life along with its half-hidden flaws, for everything needs to be taken with a pinch of salt.

About the Author: Kalpita is a Bachelor in English Literature. Her ultimate goal is to fulfill the romantic notion of changing the world for better and she is pursuing MA in Development from Azim Premji University, Bangalore.

Andrew Sean Greer’s Less

Where do I begin? If I only I could give form to the feeling that has been gushing within me, you would know how overwhelming experience it was. But as usual, I didn’t know where to begin. I kept waiting for the words to find their way out of the whirlpool of emotions.  A month has gone by since then. So, maybe I should just begin by telling you how I never have had a great run with award-winning books. Continue reading “Andrew Sean Greer’s Less”

Satyajit Ray Sci-Fi

It is only fair that someone having as iconic a stature as Satyajit Ray also must have had a life full of equally iconic incidents. In 1962 Ray was all set to be the first ever Asian to venture out with the most ambitious science fiction project. Satyajit’s screenplay genius bowled the entire Hollywood industry and who’s who of America wanted to be associated with this film.

Shantanu Ray Chaudhari, an ardent Satyajit Ray fan, author and editor took the audience to a lesser known tragedy that India’s stellar filmmaker faced. Satyajit had come up with one of the best screenplays for a science fiction story set in rural Bengal. The story was about a poor, village boy and his tryst with an extra-terrestrial being that descends from a spaceship and the tender relationship that ensues. Sounds familiar? That is exactly what Satyajit felt when years later in 1977, during the Berlin film festival he happened to watch a Spielberg movie that was very similar to his much anticipated ambitious sci-fi project which for mysterious reasons had gotten shelved.

Shantanu during this session took the avatar of a storyteller enchanting the audience with the world of filmmaking and science fiction, describing the poignant tragedy of losing out on a chance in creating history in the filming world.

 

 

About the author: Monica Kamath is a curious being who strongly believes that a right time, right place and a right person can create wonders. True blue Bangalorean, a multi-linguist who can speak more than five Indian languages, love to understand people, dialects and cultures. Blog link – https://medium.com/@monicskamath. She currently writes for Bookstalkist

Life, the Universe and Everything: The Influence of SF on Society

Science fiction has been one that catapults the reader into a world of possibilities. Be it time travel, or the world of superheroes, there is always something for everyone. What we miss is, however, the impact it has on society. Is it a reflection of what is going on in the society, or is it the other way round? Gautam Shenoy, along with established Science Fiction (Sci-Fi or SF) writers Bruce Sterling, Krishna Udayasankar, and Samit Basu, examines the multiple facets of how Sci-Fi brings a part of it into the working of the society.

How each of the writers looks at writing Sci-Fi is different. Sterling uses the example of the classic Jules Verne and how his free-spirited writing became rigid and boring when he became a politician. Consciously writing to reflect the society may not necessarily bring about the changes that are desired, as much as the free-flowing ones do, he says. Krishna Udayasankar who writes with an inspiration from Indian Mythology, says that mythology is used as a lens through which socio-political impact is seen, along with looking at how it can change. Samit, on the other hand, uses time travel as one that helps him keep a safe distance from the controversies of today.

That brings us to the question of social engineering. Could science fiction also help in social engineering? Could it actually bring about changes in society? In regard to this, Shenoy recounts an incident from the past when a college Vice Chancellor accused an SF writer of slacking off, and not coming up with more otherworldly writings, and that lead to Project Hieroglyphic. Sterling accedes to the fact that SF writers are often expected to bring exaggerated ideas in a world where dystopian SF literature is assuming popularity. He also speaks about how he doesn’t want SF to lie, but be one which can use its brainpower to bring solutions.

As much as we speak of the society and it being influenced by SF, do works imbibe and reflect the fears and anxiety of the society, Shenoy ponders and provides examples of movements such the one on the Handmaid’s Tale. Samit denies; in a country such as India, it is very hard to internalize something on those lines given the existence of many realities, and the uniqueness of each of them. He mocks when half of what we read like the news itself is fictional, how would a fictional piece assume such impact? However, Krishna says that the power of the familiar is one that is largely important. It is enough to entertain the thought of an alternate possibility.

When speaking of sci-fi, can it also help teach science? When Shenoy quotes examples of many scientists writing sci-fi pieces, Sterling opines that the trend is not really a healthy one. It is an oxymoron to have scientists who propagate truths to go ahead and write fiction. Good science fiction comes from anthropologists who can indeed understand the culture of a society and therefore can write pieces that take back messages into the society its stems from.

Shenoy moves on to examine the superhero culture as well. A rather interesting set up of Superman fighting the Nazis or a Black Panther fighting the Ku Klux Klan, Shenoy indulges in a conversation with the writers to understand how they work in the backdrop of the society. Superheroes today are modern myths and the ideal immigrants. Their presence is rather live, and keep the story alive, they say. However, Basu jokes, a superhero in India is considered one only when he fights in the west!

This genre, however far and distant it may seem, is integral to the society, as society is to it. Science fiction writers have risen to a level where they have become advisors and their words have become ones that have considerable weightage.

 

 

About the Author: A believer in the subtlety of magic in everyday living, and Shobhana seeks the same from the books she reads, and the poetry she writes. Immerses herself in music, literature, art, and looking out the window with some coffee. She curates her poetry, and occasional verses in her blog Thinking; inking. She currently writes for Bookstalkist.