ABUSIVE PAST…AND THE PRESENT?

An amusing obsession of leftists is to scorn lifestyles and practices of the past for apparent abuse towards dependents such as women, children, the poor and the underprivileged. Meanwhile, an equally unproductive hobby of modern traditionalists is to condemn the present and exaggerate glories of yore. A critical analysis of ancient and current times is rarely undertaken by any of these groups before they defend or flatter a particular era.   

Naturally, every time-period has a good and bad side. A civilization that has only brought forth abuse or only prosperity, has never existed. However, fueled by sheer arrogance and influenced by Western Indologists, modernists, especially Indian modernists sneer at their own antiquity.

Shady propagandas are modern civilization’s sophisticated lies. A popular means of spreading such fabrications is to continuously slander history while boasting of contemporary inventions and progress. Undeniably there is progress, but with pricy unmentioned consequences and unwarranted vanity. Furthermore, it is vital for today’s honest and impartial people to offer justice to the gifts of bygone epochs and contradict elitists set out to ruthlessly discard the past.

Moreover, many fail to acknowledge the various vices of modern society that lead to broken families, air-water-soil pollution and even degradation of human consciousness. To illustrate, “refined” people proudly boast of today’s increased life expectancy, yet they strategically avoid topics of the simultaneously heightening occurrences of killing babies in the womb. China alone, has killed over 400 million children in the last 40 years – what to speak of the rest of the globe? 

Even mental diseases are more rampant today than ever before. An advanced country like the United States has more than 90 deaths daily, due to overdoses on painkillers! Are these people trying to escape physical or mental pain? Additionally, pertaining to health, cancer is quite the contribution of contemporary science. Chemically mutated food is the culprit behind excruciatingly painful deaths that also economically destroys families.    

These are just a few examples of a never-ending list. A lesson to learn is to keep the good of the past, fresh in our hearts for inspiration and to remember the ugly as sobering instructions.

Dharmik writings advise impartiality and to rise beyond defamation or praise, because every era has dual characteristics of positives and negatives. To illustrate, the Pandavas, despite Krpacharya’s fully supporting the Kurus during the war and directly involved in supporting Ashwathama’s slaughtering of their sleeping sons, appointed him as their adviser. The Pandavas’ governmental decisions may be attributed to simple kinship; Krpacharya was closely connected to their family since the generation of Shantanu, Bhisma’s father. However, an equally likely motive is that Krpacharya was a reservoir of knowledge from the past. He was a resource of helpful wisdom and sobering warnings.

Dharmik traditions are ready to offer a panoramic view of what works and what does not; are the arrogant elitists willing to observe?  

MISUSING VERSUS MAKING MISTAKES

Overconfidence is a drawback that inflicts many selfless leaders and managers. However, the ensuing mistakes are not intentional as with corrupt leaders that hold power and positions. Unethical leaders purposefully misuse people and honest leaders may hurt individuals accidentally. Though one designs pain and the latter wounds accidentally, the resultant consequence of a damaged community is the same. Therefore, dharma sastras have their purpose in guiding leaders to make progressive decisions. Theology and sadhana is learnt from a Guru, sitting at his lotus feet, yet life and management skills entail a different learning process; a process that is governed by the unchangeable and universal laws of nature. The jurisdiction of these laws does not spare anybody, just as a blazing fire does not discriminate when burning a sinner or saint, an Einstein or a fool.

Correspondingly, there is an interesting historical conversation between Ravana and his ministers that took place after Sri Rama had entered Lanka. In the assembly of his trusted ministers, Ravana actually spoke wonderful philosophy that he failed to implement in his own life. He stated, “Three classes of people exist in human society, first class, second class and third class. A first class person is one who deliberates any future undertakings with competent friends, like minded kin with similar lifestyles, and well-wishing seniors with superior experiences. He sincerely endeavours towards the needful and yet has unrelenting faith in daiva (God and purva samskaras). A second class individual is one who while alone contemplating on dharma, takes independent decisions and executes them himself. Lastly, a third class man is one who makes decisions based on momentary emotions, disregarding pros and cons of a given situation. Additionally, his tasks never reach completion.”

“Similarly, there are also three types of decision making processes. First, is where the decisions are made by those involved in a task, while keeping universal principals of sastras in the forefront. The second style of decision processing involves conflicts in the beginning, yet a consensus is eventually reached owing to duty and obligations. The third process is ridden with competition and clashes amongst those involved. It involves passionate speeches against each other’s opinions, hopelessness and a breakdown of the decision process itself; no concrete conclusions are ever reached.”

Ironically, Ravana, despite being well versed in these concepts, never consulted anyone before kidnapping Sita. Rather, he rejected precious advice from Marica. Even when waging war against Sri Ram, he only consulted those who were fearful of him and would not dare suggest anything against his own nonsensical opinions. Additionally, when Vibhishana, who was a close relative and courageous enough to confront Ravana, offered valuable guidance, he was fired by the demon! Ravana was like google, full of information, but never applying it himself. He was like a telephonic call with a bad network reception, where one person can hear just fine, but the other does not hear when the first speaks. Ravana’s network was cut in a way that he can only make himself heard, but not hear others. Therefore he lost the war and died being condemned by the citizens of Lanka and his very own wife Mandodari.

Finally, it does not matter if one is Ravana, Bhishma, Yudhisthira or the great Gandhi, if they fail to follow Ravana’s advice in regards to constructive decision making processes, failure is inevitable. Certainly, those that are not criminals like Ravana, are forgiven, but only after situations are corrected. For instance, Krishna eliminated Bhishma and educated Yudhisthira. Ultimately it is our choice to only hear or speak like Ravana did, or truly  implement what Ravana spoke in these critical conversations; we can choose to follow sastras or fall.

RESPECT VERSUS SLAVERY

An absurd and groundless argument pertaining to the Ramayana and Mahabharata, is that they should not be taught because of the unhealthy paradigms the scriptures portray. Many incorrectly understand that the epics teach illogical submission to authority or brutal disrespect towards elders. In fact, some audaciously claim that keeping the Mahabharata in one’s residence gives rise to conflict and disharmony amongst family members – as if without it the household ambiance is like paradise!

However, in reality, the dharma tradition is very clear in its foundational thought process. Respect is for the position that the superiors have; the position of father, mother, teacher, king, president, etc. Yet, the principal of respect does not entail giving up our intrinsic logical and discovering nature, nor does it necessitate blind submission to irrational decisions.  While dharmik principals approve of debating a senior’s misguided decisions, they do not sanction questioning or displacing the position of an elder that may act unreasonably or make bad choices. Hence, dharma shastras empower one to respect superiors in all conditions, whether they are right or wrong; the same dharma shastras also entitles one to raise valid questions to apparent wrong moves of life. One is connected to culture and the latter to systems. Culturally, we offer reverence without thought and in systems we need to debate before acting.

Srimad Bhagavatam best illustrates this principal with the episode of Prahalada. He had a father who was extremely unreasonable and arrogant. His ideas were not only senseless, they were cruel – and he was powerful. Albeit rebelling against the ideology of his father, Prahalada never disrespected him. Hiryanaykashipu was unable to handle this concept, but Prahalada beautifully reconciled between respecting and not submitting to craziness. Consequently, Prahalada’s final victory benefited his father more than anyone else.

 Additionally, in the Mahabharata, the Pandavas not only argued with their grandfather Bhisma, they also loved and affectionately respected him. All the same, they had to shoot Bhisma with arrows due to the wrong he represented. What can be a greater conflict then that faced by the Pandavas – simultaneously respecting and shooting? They perfectly harmonized all discords by the grace of Sri Krishna. If they can achieve the impossible, we can surely achieve the difficult. Does it make sense?

MANGO - TO RIPEN OR LET RIPEN

The euphoric excitement at the sight of a sumptuous, juicy, ripened mango - before season - is undeniable by any mango lover. At this, some may wonder what allows the eager mango lover to enjoy that deliciousness and the equally eager vendor to sell plump mangoes, before nature's timing to provide the world with this healthy, ripe fruit.

Poison!

Poisonous chemicals are used to create that look of red, orange and yellow goodness outside, and that smooth, soft, ripe pulp inside. Essentially, a gullible and eager customer pays extra for an artificially ripened, toxic, and unhealthy fruit.

A similar phenomenon encompasses many other aspects of life - from creating saints to soldiers, and everything in between.  For instance, one can easily expedite the cultivation of a saint, just like with a mango. However, ultimately this artificial acceleration is infallibly unhealthy for the “saint” and those interacting with him. Effectively, nature’s law is that everything has a perfect timing to ripen. Even though, there are some occurrences where nature’s timings may seem too long for some, it is still excellent timing. The art of pottery best illustrates this point. An authentic, skilled and patient potter will soak the soil in water, for pottery that will only be created by his kin three generations down! It is only after enough time to skip two generations has passed, that the soil is ready to create the most durable earthenware with unparalleled and impeccable finishing. How many are willing to have such patience?

Fundamentally, laws are laws. Good intentions alone cannot guarantee the success of an endeavour. Timing and rigor are of utmost importance to build something true to its purpose; impatient efforts toxically affect the system as does eating chemically ripened mangoes. Naturally, if earthenware requires so much time to be fully ready, then what to speak of human qualities, how can they appear so suddenly? How much more time must be required for their training and education?

Moreover, even the Mahabharata proclaims that if anyone wants to walk the path of perfection, he must consider its many components; vidya under an able Guru, self-study of sastra, sadhana, mercy of Ishwara and the time aspect. These factors naturally ripen the fragrant mango-like student, preparing him to offer real sweetness to society. The Pandavas embodied this value system as they took many years to be honorably qualified with skills and character.

Therefore, whether it is earthenware, soldier or saint, the rigor of training and cultivation in accordance to the time factor is of utmost importance to mature nutritiously as opposed to becoming noxious due to the chemicals of haste and greed.  Again, the best example is that of the Pandavas who were born naturally, respecting the element of time and the Kauravas who were born prematurely, forced and compelled by Gandhari. The Kauravas were many in number, yet half ripened and rotten within and without. Do we want to be naturally ripened or by delusional artificial methods?

The choice is ours and the consequences too. 

DURYODHANA AND HIS FANCY FOOD

Well aware that His last efforts to conciliate a peace treaty between the Kurus and Pandavas were bound to fail, Lord Krishna arrived to the prosperous city of Hastinapur. A breakdown of any appeasement ventures between the two fraternal dynasties was inescapable because of Duryodhana’s arrogant stubbornness and Sri Krishna’s candid admission of the Kuru’s evil intentions led by Duryodhana.

Upon the Lord’s arrival, the Kurus requested Him to stay at Dushysana’s palace. Yet, how can Sri Krishna stay in his palace? How can He grace the home of the very man who tried to disrobe Draupadi and thus inflicted horrific trauma and despair onto her? Sri Krishna, therefore, chose to stay with the gentle and Dharmik Vidura. Being so jilted, an irritated Duryodhana questioned Sri Krishna on His decision.

Sri Krishna aptly declared, “One who is an enemy to the Pandavas, is my enemy. I do not eat food where there is no love or unless I am hungry. Food served by foes is no less then poison.” Though cognizant of the truth in the Lord’s statement, Duryodhana was impervious. Blatant facts carried no worth for him compared to his personal convenience and ambitions to remain in power. His pretentious desire to host Sri Krishna and cater appetizing food was not to please Him, but to bribe His favour away from the Pandavas. This duplicitous plan inevitably failed, revealing Sri Krishna’s explicit “no-nonsense approach”.

Externally, it appears as though Duryodhana was graciously hosting a guest and Sri Krishna was unduly harsh in rejecting this cordiality. However, Sri Krishna’s actions can be likened to a coconut that has a hard shell from the outside, but is full of sweet, nutritious pulp within. Contrastingly, Duryodhana concealed his internal poison with an outer layer of duplicitous decorum; like a cool and mesmerizing poisonous cobra snake. Naturally, a partnership with such opposing elements could never exist.

Moreover, while Vidura only had simple food to offer, he had a large heart and a rational mindset. Sri Krishna was thusly dazzled and felt complete satisfaction in his stay with Vidura. A beautiful synergy endured between the guest and the host.

Similarly, as we choose between Duryodhana and Vidura, Sri Krishna accordingly responds with harshness towards evil and tenderness towards the simple and wise.

I AM NOT THIS BODY - BUT I HAVE IT

“We are not this body, but an eternal atma!” A statement that is repeatedly and heavily emphasized in spiritual discourses, affects an audience in a multitude of ways. It may trigger an intrinsic curiosity in some and confusion in others. It may even inspire some to immaturely feign a position on that platform while others may not even bother beyond a poetic, coffee table discussion.

Therefore, essential historic examples embedded in Dharmik scriptures, facilitate the present generations in reconciling between the knowledge of “we are not this body”, with the obvious practicality of, “we have this body at our disposal”.

Moreover, param Brahman appears in this world to demonstrate the synergy between apparent and transcendence. The purpose of His actions and teachings are binary; to effectively submit to the laws of the universe (Krida), and simultaneously to gradually rise above the body and material governance (Lila). Krida, is defined by rules and regulations and Lila, is full of loving spontaneity, devoid of any laws. The Lord does not reject the body nor ignore the position of the soul.

A great philosopher once said, “Between me and God, there is the body (i.e., physical body, country, race and civilization).  The needs of which when denied, costs payment with interest; this accumulated burden eventually perpetuates a deeper identification with the body.”

Requisite survival of the body is indispensable to serve the cause of transcendence. Similarly, the larger cultural bodily needs lie in a healthy country and race, which also needs to stand and endure. Certainly, the body, country, race and religion are not our end goals, but they are precious tools to achieve our objective. Thus, Sri Krishna declares in the Gita, “Whenever there is a decline in Dharma, I come to establish it again and again.”

Therefore, crucial work is to transcend the material realm, however, the urgent need of the moment is to secure the body, cultural civilization and a Dharmik country. Denial of the latter condition causes continuous confusion. Actually, the Mahabharata beautifully illustrates this principal of, “being in this world to go beyond this world.”

Hence, to strike a balance between knowing, “I am not this body”, and living in a way that the macro and micro body thrives to assist our freedom, unbound by time and place, is real Dharma.

Does that make sense?

आपके कथन ही आपकी पहचान है

इस दुनिया में 2 श्रेणी के दुराचारी पाये जाते है- कमजोर एवं कपटी। दोनों में मुख्य अंतर यह हैं कि कमजोर व्यक्ति अधिकांशतः स्वयं को या अपने संबंधियों को हानि पहुंचाते है किन्तु कपटी लोग दूसरों को बर्बाद करने का प्रयास करते रहते है। कमजोर दुराचारी अपने किये बुरे कार्य एवं उसका परिणाम दोनों जानते है किन्तु वे अपनी लत से मजबूर होते है एवम गलत कार्यो में लिप्त रहते है। वे अपने बुरे कार्यों को स्वीकार भी करते है एवं किन्तु उसके औचित्य पर कोई तर्क नहीं देते।

किन्तु इसके विपरीत कपटी लोग व्यवस्थित रूप से समाज में व्यवधान उत्पन्न करने एवं दूसरों के विनाश की योजनाएं बनाते रहते है एवं उसका प्रचार प्रसार भी करते है। ये लोग सत्य और सद्कर्मों को  को बदनाम करने के लिए विभीन्न प्रकार से कुशलता पूर्वक विसंगत तर्क देते रहते है। और तो और ये लोग गोलमोल बातें कर, तथ्यों को तोड़मरोड़ कर दुश्चरित्रों और अधार्मिक व्यक्तित्वों का महिमामंडन भी करते रहते है।

यहाँ कुछ इसी तरह के वक्तव्य प्रस्तुत है जो इस तरह के कार्यों में लिप्त लोगों द्वारा प्रचारित किये गए है, जिसे तथाकथित विद्वान एवम अभिजात्य वर्ग भी समर्थन देता है:

- श्री राम द्वारा सीता का त्याग एक त्रुटिपूर्ण निर्णय था।
- महाभारत के भयानक युद्ध को भड़काने का श्रेय श्रीकृष्ण को जाता है। अगर उन्होंने गंभीरता पूर्वक पांच गांवों को पांडवों को देने की योजना को क्रियान्वित किया होता तो इस युद्ध से बचा जा सकता था।
- पांडवों ने धोखाबाजी से युद्ध जीता था।
- अर्जुन का चरित्र एक प्रतिष्ठा लोलुप व्यक्ति जैसा था, जिसने धोखेबाजी एवम गलत तरीके से कर्ण का वध किया था।
- कुन्ती ने स्वयं की प्रतिष्ठा को बचाने के लिए नवजात कर्ण का त्याग किया था।
- द्रौपदी द्वारा कर्ण से विवाह न करने एवम उसे सूतपुत्र संबोधित करना गलत था।
- द्रौपदी द्वारा पांडवों से विवाह करने पर उसे पछतावा था और यथार्थ में वह कर्ण से विवाह करने की इच्छा रखती थी।
- शिवाजी एक दिग्भ्रमित योद्धा थे जिन्हें उचित शिक्षा नहीं दी गयी थी।
- राणा वंश द्वारा राजपूतों का शोषण किया गया था इसलिए उन्होंने राणा के विरुद्ध अकबर के साथ संधि की थी।
- विजय नगर साम्राज्य के पतन का कारण उनका अभिमान  और आपसी फूट थी जिसकी वजह से एकजुट मुस्लिम शासकों ने उनका विनाश कर दिया।
- अंग्रेजों को सहायता भारतीय राजाओं से ही मिली, उन्हें भारत की बर्बादी के लिए पूरी तरह जिम्मेदार ठहराना उचित नहीं है।

इसके अतिरिक्त दुष्ट व्यक्तित्व अक्सर उन लोगों की सराहना करते हैं जिन्होंने जीवन में केवल तिरस्कार अर्जित किया है:
-दुर्योधन के परिवेश ने उसे गलत कार्य करने के लिए मजबूर किया; वह केवल अपने परिवेश का  शिकार था।
-द्रौपदी ने अभद्र एवम अपशब्दों द्वारा कर्ण को अपमानित कर विवाह करने से इंकार किया और यह बुरा वर्ताव ही उसके वस्त्र हरण का कारण बना।
-दुःशाशन अपने भाई के पति पूर्णतः निष्ठावान था और उसने केवल अपने भाई के आदेशों का पालन किया, जिसे समाज ने गलत ठहराया।
-रावण ने कभी किसी स्त्री का बलात्कार नहीं किया, उसका सबसे बड़ा प्रमाण उसके द्वारा सीता की पवित्रता को खंडित न किया जाना है।
-अंग्रेजों ने मुख्यतः भारत का विकास ही किया। उन्होंने भारत को रेलमार्ग, उच्च शिक्षा अंग्रेजी भाषा और आधुनिक  सभ्यता प्रदान की।
-अरबी, पारसी और मुगलों  ने भारतीय उपमहाद्वीप में विविधता तथा संस्कृति का योगदान दिया। हाँ! उन्होंने अवश्य कुछ मंदिरों को तोड़ा किन्तु वह धार्मिक अशिहिष्णुता की वजह से नहीं था और इसका प्रमाण यह है कि आज भी अनेक प्राचीन मंदिर भारत में है। अगर उन्हें तोडना होता तो वे प्रत्येक मंदिर को अपने शासनकाल में ही शक्ति का उपयोग कर तोड़ चुके होते।

और इसी तरह अनेकों तर्क दिए जाते है। किन्तु इस तरह के वक्तव्य किसी भी प्रकार से तथ्यों की यथार्थता को प्रकट नहीं करते अपितु लोगों के भ्रष्ट दृष्टिकोण की सत्यता को उजागर करते है। यहाँ तक की स्वयं महाभारत में भी शिशुपाल द्वारा ऐसी दूषित मनोदशा का उदाहरण मिलता है। युधिस्ठिर महाराज द्वारा श्री कृष्ण को अग्र पूजा का सम्मान दिया जाना उसे रास नहीं आया इसलिए उसने भरी शभा में श्रीकृष्ण को अपमानित करने के लिए उनपर अनेकों अपशब्दों का प्रहार किया। स्वयं भीष्म ने श्रीकृष्ण के अनेकों दिव्य कार्यो के बारे में बतलाकर शिशुपाल को श्रीकृष्ण के महान व्यक्तित्व के बारे में समझाया किन्तु उसने इसे अस्वीकार ही नहीं किया, अपितु उन सारे कार्यों को पूर्णतः भ्रष्ट परिप्रेक्ष्य से सबके सामने प्रश्तुत भी किया। उसकी भ्रांत धारणा के अनुसार कृष्ण द्वारा रुक्मणी का अपहरण का कारण रुक्मणी का शिशुपाल को नापसंद किया जाना तथा कृष्ण को प्रेम करना नहीं था, अपितु यह केवल कृष्ण की धूर्तता  थी। उसी तरह श्री कृष्ण ने किसी पर्वत को नहीं उठाया था अपितु वह मिटटी का एक छोटा सा टीला था। और तो और कृष्ण ने कंश का वध छल से किया यद्यपि वह कंश ही था जिसने कृष्ण को मारने के लिए उस  स्पर्धा का आयोजन किया था। और यह सर्वविदित है कि जब शिशुपाल ने अपनी सीमा पार कर दी तब उसे उसका फल प्राप्त हो गया।

शिशुपाल की यह विरासत आज भी फल फूल रही है। लोग ऐसा क्यों करते है? क्या वे अनजान है? या दंभी है? निश्चित ही इसके अनेक उत्तर मिल सकते है किन्तु आधारभूत रूप से देखा जाय तो इन लोगों में शिशुपाल की मानसिकता ही पायी जाती है जो बार बार सत्य को झुठलाती, अपमानित करती एवम बुराई को बढ़ावा देती है।

YOU ARE WHAT YOU SPEAK

Two types of caustic people exist in this world – the weak and the wicked.  A fundamental difference between the two is the weak mostly wound themselves and their close relations, whereas the wicked strategize to destroy others. The weak know their wrongs and the resulting harm, yet they are compelled to continue their actions due to addictions. However, they also confess their wrongs without defending their actions.

Contrarily, the wicked design systematic propaganda to ensue havoc and disruption in society. They will perfectly articulate various illogical arguments to slander any good. Moreover, the same people will equivocate non-existent glories of evil characters and adharmik personalities.

The following is a list of some aberrations that are commonly broadcasted in the disposition of blaspheming that which is worthy of praising:   

· Sri Rama was evil for abandoning Sita.

· Krishna was an instigator for the massively destructive war as He was not sincere when asking for five villages to try and prevent the battle.

· Pandavas won the war using deception.

· Arjuna was covetous and killed Karna using unfair means.

· Kunti abandoned baby Karna for selfish reasons.

· Draupadi wronged Karna by refusing to marry him stating he is a suta.

· Draupadi regretted her marriage with the Pandavas and in actuality wanted to wed Karna.

· Shivaji was a misguided patriot.

· Because Rana’s clan harassed the Rajputs, they collaborated against him with Akbar the great.

· The downfall of the Vijaya Nagar kings was due to their arrogant disunity which allowed the united Muslim kings to destroy them.

· The British rule was facilitated by the Indian kings; there is no need to find faults with outsiders.

Additionally, wicked personalities frequently commend those which have earned disdain:

· Duryodhana’s environment forced him to act; he was simply a victim of his surroundings.  

· Poor Karna was mistreated and helplessly rejected by Draupadi for marriage and these factors drove his outburst to disrobe her during the gambling match.

· Dushashana was purely being loyal to his brother when carrying out actions that are normally considered inacceptable.

· Ravana never raped women; the proof is that he did not violate Sita.

· The British essentially did a favour towards India by establishing rail transport, higher education, the English language and modernity.

· Arabs, Persians and the Mughals added diversity and culture to the Indian subcontinent. Yes, they may have broken a few temples here and there, but it was not due to religious intolerance. The proof is that many temples still exist, if they wanted to, they could have razed every single temple with their power…etc. etc.

These statements by no means signify a reality of facts, but more a reality of corrupted attitudes. Even in the Mahabharata, Shishupala exhibited a similar destructive mood. He could not tolerate the Agra puja (first puja) of Sri Krishna during the Rajasuya sacrifice by Yudhishthira Maharaja. Therefore, Shishupala blasphemed Sri Krishna by hurling abusive words at the Lord.

Shishupala did not deny the events in Sri Krishna’s life as described by Bhisma, yet he saw them from an entirely delusional perspective. According to his misbeliefs, it was Sri Krishna that kidnapped Rukmini and her distaste towards marrying Sisupala was not an influence in that incident. Similarly, Sri Krishna did not lift any hills; he just picked up a mound of mud. Moreover, Krishna deceitfully killed Kamsa – even though it was Kamsa who had organized the event to kill Krishna! Even the event of Sri Krishna killing the monstrous serpent Kaliya was minimized to the Lord killing a mere water snake. Naturally, when Shishupala eventually crossed his limits, he was eliminated.

This ugly legacy of Shishupala fervently continues till date. Why do they do it? Are they ignorant or arrogant? Are they bought out to speak such vicious lies? Who are they? There are certainly a multitude of reasons for what they do and why they do it. However, fundamentally, they all have Shishupala’s mentality of slandering the good and uplifting evil.

विमुद्रिकरण (डिमोनेटीसेसन) का वैदिक परिप्रेक्ष्य

सरकार द्वारा विमुद्रिकरण प्रक्रिया  केवल चर्चा का एक गर्म मुद्दा ही नहीं रहा अपितु एक ऐसा निर्णय था जिसने संपूर्ण राष्ट्र को प्रतिक्रिया करने के लिए बाध्य कर दिया। प्रत्येक वर्ग का व्यक्ति इस निर्णय से किसी न किसी रूप में प्रभावित अवश्य हुआ।

राजनैतिक अवसरवादियों से लेकर समाज सुधारकों, आध्यात्मिक संस्थानों एवं अनेक महान अर्थशास्त्रियों तक प्रत्येक व्यक्ति ने अपने पैसों को बचाने के लिए संपूर्ण प्रयास किया।  या तो इस निर्णय का तीव्र विरोध किया गया या अनेक लोग इसका समर्थन करते नजर आये।

क्या यह सही निर्णय था?

आइये इस प्रश्न के उत्तर का वैदिक शास्त्रों के परिप्रेक्ष्य से विश्लेषण करते है:

शास्त्र प्रत्येक निर्णय के केवल एक पक्ष पर ही दृश्टिकोण प्रदान नहीं करते अपितु सन्देश देते है कि प्रत्येक निर्णय के अनुकूल एवम विपरीत प्रभाव पड़ते हैं। साथ ही वे इस बात का भी संकेत देते हैं कि ऐसे निर्णय चाहे वे सकारात्मक हो या नकारात्मक, इसके प्रभाव से कोई अछूता नहीं रह सकता। प्रत्येक व्यक्ति को उनसे प्रभावित होना ही पड़ता है और अन्य कोई विकल्प नहीं है।

क्यूँ यह सारी सामाजिक व्यवश्था को प्रभावित कर रहा है? प्रजा को कष्ट हो रहा है?

श्रीकृष्ण नहीं चाहते थे कि युद्ध हो, किन्तु उन्हें युद्ध के पक्ष में निर्णय लेना पड़ा। वे भलीभाँति जानते थे कि उसके परिणाम पूर्ण रूपेण अनुकूल नहीं होंगे।

क्या महाभारत के युद्ध का लाभ पांडवों को मिला? इस युद्ध में दुर्योधन जैसे महान आततायी का वध हुआ किन्तु इसने अभिमन्यू का बलिदान भी लिया। गांधारी ने अपने सारे पुत्र खो दिए, द्रौपदी को भी अपने पांच पुत्र, पिता एवम भाई का बलिदान देना पड़ा। अंत में कर्ण भी पांडवों का भाई निकला किन्तु वे उसे भी खो चुके थे।

यद्यपि युद्ध के निर्णायकों ने व्यग्तिगत रूप से ज्यादा लाभ प्राप्त नहीं किया किन्तु इसके अलावा उनके पास सामाजिक व्यवश्था को अस्थिर एवं दूषित करने वाले आततायीयों को हटाने के लिए और कोई विकल्प भी नहीं था।

दुराचारी कौरवों ने एक ऐसी अनैतिक व्यवश्था का निर्माण कर दिया था जिसका उन्मूलन होना अत्यावश्यक था। उन्हें अपनी बनायीं दुर्व्यवश्था पर इतना दृढ़ विश्वास था जैसे उसका कभी विनास ही नहीं हो सकता। सुधार के लिए तुरंत एक बड़े कदम की आवश्यकता थी और यह कदम संपूर्ण सामाजिक व्यवस्था को झकझोरने के लिए पर्याप्त था। जिसने संपूर्ण राष्ट्र को फिर से सुचारू एवम स्थिर करने में अनेकों वर्ष ले लीये।

जब संपूर्ण समाज में लोग स्वार्थपरक एवं निर्बाध सुविधायुक्त जीवन के आदि हो जाते है एवं ऐसे जीवन को बाधित करने वाले पुनर्निर्माण के सकारात्मक निर्णयों को भी लेने से बचने लग जाते है। तब भृष्टाचार बढ़ने लगता है और वह उस भयावह दुर्गम पहाड़ का रूप ले लेता है जिसे हटाना लगभग असंभव हो जाता है । यह स्थिति कुछ समय तक बनी रह सकती है किंतु प्रत्येक व्यक्ति जानता है कि किसी न किसी व्यक्ति को इसके लिए किसी समय कुछ करना ही होगा। एक व्यापक कदम उठाना ही होगा और उसके लिए समाज को कुछ कीमत चुकानी होगी। इसके अलावा और कोई अन्य विकल्प नहीं है और यह व्यापक कदम थोड़े या लंबे समय के लिए असुविधाएं भी पैदा करेगा।

व्यवश्था सुधार तो पुनर्निर्माण का एक भाग है किन्तु इसके अतिरिक्त्त इसे पूर्ण रूप से स्थापित करना और भी बड़ी चुनौती है। पुनर्निर्माण की स्थापना में हमारी पुरानी स्वार्थपरकता पर आधारित जीवनशैली ही सबसे बड़ी चुनौती है। और यही चुनौती हमें अत्यन्त दुखदायी प्रतीत होती है। किसी भी प्रकार का बदलाव अनुचित एवम असीमित रूप से कष्टप्रद प्रतीत होता है।

अतः किस भी निर्णय को समझना के लिए उसे शास्त्रिक परिप्रेक्ष्य से देखा जाना अत्यन्त आवश्यक है। क्योंकि शास्त्रिक तथ्य, चिरस्थायीे एवम सभी परिस्थितियों के लिए प्रासंगिक है। जीवों के विभिन्न मुद्दों चाहे वे देवों, मानवों,  दानवो से सम्बंधित हों या फिर विमुद्रिकरण का ही विषय क्यूँ न हो, वे सभी विषयों को पूर्ण रूप से संबोधित करते है।

शूद्र एवम स्वतंत्रता

प्रकृति ने मनुष्य को एक अमूल्य उपहार प्रदान किया है- स्वतंत्रता। स्वतंत्रता एक ऐसी सम्पति है जिसका अतिक्रमण देवता भी नहीं होने देना चाहते ।

धार्मिक शास्त्रों में शूद्रों के सामाजिक स्थिति को लेकर आधुनिक समाज के लोग अत्यन्त भ्रम की स्थिति में है। ऐसा माना जाता है कि शूद्रों को किसी भी प्रकार की स्वतंत्रता नहीं थी। शास्त्रों में अनेक स्थानों पर शूद्रों का वर्णन आता है जहाँ उन्हें अन्य तीन वर्णों ब्राह्मण, क्षत्रिय तथा वैश्य के अधीन ही कार्य करना होता है। विभिन्न तर्कवेत्ताओं के अनुसार शूद्रों के साथ उचित वर्ताव नहीं किया जाता था एवम उनकी स्वतंत्रता का हनन किया जाता था।  किन्तु यह तथ्य कितना प्रामाणिक है यह केवल 100 साल पहले की सामाजिक व्यवश्था का विश्लेषण करने से ही स्पष्ट हो जाता है।

शूद्र अनेक व्यवसायों का प्रतिनिधित्व करते थे जो समाज को सुचारू रूप से चलाने के लिए अत्यंत महत्वपूर्ण थे। वे तीनों वर्णों की दैनिक आवश्यकताओं एवं कार्यों को सम्पादित करते थे किंतु उन्हें ये सारे कार्य न ही किसी कर्मचारी की तरह और न ही उन्हें अपने परिवार से दूर रहकर करने होते थे।

एक नाई किसी विशेष वर्ग या व्यक्ति के लिए नहीं अपितु सारे वर्णों के लोगों के बाल काटने का कार्य करता था। किसी भी व्यक्ति विशेष का उस पर निजी तौर पर अधिकार नहीं होता था। उसी तरह सुनार, बढ़ई, मोची, सपेरा, दर्ज़ी कुम्हार तथा अपमार्जक का कार्य होता था। सभी अपना कार्य कौशल समाज को प्रदान करते थे किंतु निश्चित समय के लिए बंधे हुए कर्मचारी की तरह नहीं। आज पारंपरिक कार्य प्रणाली पर आधारित कुछ गांवों का विश्लेषण करें तब पाएंगे कि वे आज भी अपने कार्यों को पारम्परिक रूप से निर्वाह कर रहे है किंतु अपनी स्वतंत्रता की कीमत पर नहीं।

विपरीत इसके आधुनिक मानव  ने एक ऐसी जीवन शैली का निर्माण किया है जिसमे सारी सामाजिक व्यवश्था उलझी हुई है। धन, संपत्ति एवम शक्ति की अंधी दौड़ प्रतियोगिता एक दूसरे को निगल रही है।

अनेक कर्मचारी किसी एक व्यक्ति विशेष के बनाये गए नियमों के अनुसार कार्य करने में व्यस्त हैं। बुद्धिजीवी ऐसे मतों या सिद्धांतों को प्रतिपादित करने के लिए बाध्य हैं जो स्वयं उनके अंतर्निहित सिद्धांतो, विचारों एवम अनुभवों के विपरीत हैं। उन्हें ऐसे कार्यों की बाध्यता हैं जहा सत्य को झुठलाकर बेशर्मी पूर्वक पक्षपातपूर्ण कहानियाँ एवम तथ्य के रूप में को समाज के सामने प्रस्तुत करना होता है।

इसलिए धर्म शास्त्र सभी वर्णों की स्वतंत्रता के संरक्षण का अनुमोदन करते है। संसाधनों से कार्य सम्पादित होते है एवं किसी व्यक्ति के पास संसाधन कितने ही कम क्यों न हो किन्तु स्वन्त्रता रूपी संसाधन सभी के पास पूर्ण रूप से विद्यमान होना चाहिए एवं उसका संरक्षण सभी परिस्थितियों में होना चाहिए । इस सिद्धांत के पालन का उदाहरण स्वयं युधिस्ठिर महाराज के जीवन चरित्र से उदृत होता है। महाभारत युद्ध प्रारम्भ होने के पहले युधिष्ठिर महाराज ने सभी योद्धाओं को पक्ष बदलने की या युद्ध में भाग न लेने की एवम उन्हें अपनी ईच्छा के अनुसार विकल्प चुनने की पूर्ण स्वतंत्रता प्रदान की। क्योंकि उन्हें इच्छा के विरुद्ध लड़वाना उतना ही हानिकारक था जितना दुर्योधन द्वारा उन्हें नियंत्रित करने के लिए खरीदना या बंदी बनाना।

स्वतंत्रता अत्यंत मूल्यवान सम्पति थी । सामान्य जन  भी कर्मचारियों की तरह बाध्य नहीं थे, अपितु उन्हें अपनी इच्छा एवम कौशल के अनुसार व्यक्तिगत स्वतंत्रता से अपना जीवन निर्वाह करने के चुनाव का पूर्ण अधिकार प्राप्त था।

स्वतंत्रता - क्या आपके पास है?

SHUDRA AND INDEPENDENCE

The greatest gift nature has provided to humanity is "Independence".  Freedom is an asset and treasure that even the Devatas avoid infringing upon.  

One of the most misunderstood concepts in Dharmik scriptures is in regards to Shudras. Apparently, Shudras had no independence. Many places in the Dharmik scriptures suggest that Shudras obliged to working for the other three Varnas; namely the Brahmans, Kshatriyas and Vaishyas. Seemingly, there was clear abuse towards the Shudras from the opinion makers and other Varnas. Yet, how accurate was this in reality – even just 100 years ago?

Shudras represented many professions that were crucial for daily functionalities in society. However, while they did fulfill basic needs for people of all three communities, they were never hired as full time workers; they were never forced to live away from their families. A barber would never work as a labourer for one specific person, but his labour was used by all the Varnas; no one employer owned him. Similarly, blacksmiths, carpenters, cobblers, snake charmers, tailors, potters and scavengers, all provided their skills to society, but not as full time workers. Even today, if we observe traditionally operating villages, we find the same phenomena existing for most skilled workers. They work, but not at the cost of freedom.

Contrarily, it is actually modern society that has created an engulfing phenomenon of the ever entangling rat race. Countless full time workers are busy being dictated by their employers. Intellectuals are obligated to form opinions that are against the very core of the beliefs and experiences. People are employed to shamelessly spread slanderous lies and one sided stories while denying the truth.

Therefore, Dharmik scriptures prescribe to protect one’s independence even if that means having fewer resources – as independence is the greatest resource and should be treasured at any cost. That is why prior to the battle of Kurukshetra, Yudhisthira Maharaja offered his warriors the opportunity to switch sides and fight for the opposing army or to even quit the battle. He gave them that choice to follow their desires because forcing people to fight against their will was as harmful as Duryodhana’s sin of controlling them by buying and enslaving them.

Independence was so vital and valuable that even the so called “ordinary” people never became full time workers; they rather chose to work individualistically using their talents to earn their livelihoods.

Independence – do we have it?