लिंच होने से बचने का रामबाण

कल जब घर से निकलना तो कुछ मत बोलना, सच तो बिल्कुल नहीं। ये पुराना वाला इंडिया ही है, इसे सच से एलर्जी है। इसके लिए सच वो कीड़ा है जो एक दिन अजगर बन कर तुमको ही निगल लेगा। ये नया इंडिया भी है, यहाँ सच का डेमोनेटाइज़ेशन हो चुका है। सच लीगल टेंडर नहीं रहा। यहाँ झूठ के अलग अलग ठेकेदार हैं, सबका अपना अपना यू.पी.आई. है। किसी के साथ भी खाता खोलो और झूठ के लेन-देन में शुरू हो जाओ। महफूज़ रहो।

कल जब घर से निकलना तो चुप रहना। कल जब बाज़ार में कोई जेब काट ले, दो गालियाँ परोस दे, धक्का दे दे, या सामने से आकर घूँसा ही बरसा दे, चुप रहना। ये वही पुराना इंडिया है, ये घर में घुसकर मुसलमानों को मारता है, ये बाहर निकलकर हिंदुओं को जलाता है। यहाँ आज भी वो सब मुमकिन है जो पहले मुमकिन था। ये नया इंडिया भी है, ये अब मारते वक़्त रिकॉर्डिंग भी करता है और 4जी स्पीड पर लाइव स्ट्रीमिंग भी क्योंकि ये इंडिया एक भीड़ है, कभी हिंदुओं की भीड़ तो कभी मुसलमानों की भीड़। इस भीड़ का कोई चेहरा नहीं, सिर्फ मज़हब और जात होता है। इस भीड़ को सबूत होते हुए भी गिरफ्तार नहीं किया जा सकता। भेड़ियों की भीड़ में तुम जज़्बाती मेमने – चुप रहना। आज ज़्यादा मिमियाओगे तो फिर कभी नहीं मिमिया पाओगे। शाम को घर वापस आ जाना, बिना कोई नयी दुश्मनी मोल लिये। समाज को ठीक करने की ज़िम्मेदारी जिसे दी थी वो बैट लेकर समाज को पीट रहा है। तुम कौन से समाज-सुधारक बनने निकले हो? चुप रहना सीखो, आदत डालो, आईने के सामने ख़ामोशी की प्रैक्टिस करो।

ये सब इसलिए बता रहा हूँ कि कल जब घर से निकलो तो लिंच न हो जाओ। हो सके तो भीड़ का साथ दे देना, उसमें सेफ्टी है। लिंच करने वालों में शामिल हो जाना, लिंच होने वाले तो कमज़ोर होते हैं। असली इंडियन लिंच करता है, होता नहीं। इससे पहले कि कल किसी लिंच मॉब के हाथों तुम्हारा फ्री एकाउंट खत्म कर दिया जाए, आज किसी लिंच मॉब के पेड सब्सक्राइबर बन जाओ। ये नया इंडिया है, पुराने इंडिया वाले अपने बाप वाली गलती को मत दोहराना। वो मेम्बरशिप टालता रहा, इसलिए लिंच हो गया।

और तुम – जो आज अपने घर वापस नहीं जा पाओगे, कहीं किसी चौराहे पर लिंच कर दिए जाओगे, मुझे माफ कर देना। मुझे ये हिदायतें आज सूझीं, वरना शायद तुम्हारी मदद कर सकता। पर ये सिर्फ हिदायतें हैं, इनसे किसी की जान बच जाये, ये ज़रूरी नहीं। वैधानिक चेतावनियाँ जारी करने का अधिकार सिर्फ सरकार को है, उसी सरकार को जो वैधानिक शराब का ठेका चलाती है। मेरी बातों को कौन मानेगा? मैंने तो कभी एक पान भी नहीं बेचा। सो तुम चिंता मत करो, ये नया इंडिया है। तुम कोई आखिरी लिंच होने वाले इंसान नहीं हो। लिंचिंग वायरल हो चुका है। वो भी ऑर्गनिकली। बस ऊपर जाकर न्यू इंडिया वाले चैनल को सब्सक्राइब कर लेना। सारे लिंच अप्डेट्स मिलते रहेंगे।

अल्लाहू अकबर। जय श्री राम।

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

The Colour of a People (The Ivory Throne-Part 3)

“who hold the secret of a perfect barter…”

The Ivory Throne can also be imagined as a palace in Travancore with its many chapters as many gateways of the palace from where caressing breezes and strong winds went out and, in the palace bringing with it many a tales of origin, exaggerated orders, larger than life anecdotes, thrilling mysteries and many a truths. Continue reading “The Colour of a People (The Ivory Throne-Part 3)”

The Colour of a People (The Ivory Throne-Part 2)

“If I were a Devadasi.”

It is time to get transported into one of the most fascinating milieus and yet another brood of the notorious caste system – the Devadasis. We could have easily been talking about the age of romanticism where women dedicated themselves to deities and temples. As resonates through The Ivory Throne : “their lives committed in service of god, dancing and singing and preserving high culture in great Hindu temples of the land.” To add to the romance, imagine a vivid picture of the great shrine of Mahakala in Ujjain, which resounded with the sound of the ankle bells of dancing girls: The Meghadutam by Kalidasa. Continue reading “The Colour of a People (The Ivory Throne-Part 2)”

The Colour of a People (The Ivory Throne-Part 1)

There are times when while looking at a painting one is seduced into a different time and era. I often picture my silhouette in Kolkata of the 30s : a swarm of people moving at the speed of light, sometimes even passing through my silhouette yet the silhouette is held by the spirit of the times as if the latter were a painting. Let us float into the age of romanticism and call my perchance finding of ‘The Ivory Throne, Chronicles of the House of Travancore,’ a book by Manu S. Pillai, serendipity. Continue reading “The Colour of a People (The Ivory Throne-Part 1)”