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?

EPIC PERSPECTIVE - DEMONETISATION

Demonetisation– is not only the hot topic of discussion for an entire subcontinent but also a process demanding immediate responsive action.

From political opportunists to social reformists, from spiritual activists to economical analysts – everyone is either hustling to save their cash and/or debating fiercely against or for the move.

Was it the right decision?

The Epics Mahabharata and Ramayana never give a one sided perspective of any situation. They ordain that any decision has positives and negatives. Additionally, sometimes one is compelled to act despite the decision being positive or negative; there is no choice.

Why?

It is disruptive. For instance, Sri Krishna did not want the war, but the Kauravas impelled Sri Krishna to decide in favour of a war.

Did the war benefit the Pandavas?

They certainly knew the consequences were not black or white. It caused the death of Duryodhana, but it also took Abhimanyu’s life. Gandhari lost all of her sons, and Draupadi also lost her sons, brothers and father. Additionally, subsequent to the war, Pandava’s were acquainted to the fact that Karna was their older brother. 

The decision makers personally did not gain much profit. Yet, there was no other option than to destabilise the destabilisers. The malicious Kurus had stabilised the evil forces as if they were undefeatable. Reforming was only possible with immediate disruption, and what a disruption it was! It took many, many years to stabilise the country.

As an entire civilisation becomes habituated to living a life of avoiding, positive decisions, corruption piles up like an enormous mountain of garbage. Status quo can exist for some time; however, everyone knows that someone has to do something at one point. There is no other option than to create expansive discomfort for some time or even a long time. Moreover, destroying the bad is just one part of the progressive equation, but building the good is a greater challenge; that is the part which challenges our old die hard habits. Therefore, when we see something from the point of view of an old habit, any change appears to be unwarranted, illogical and unlimitedly inconvenient. It is vital to see any decision from the epic perspective, because they are ever fresh and relevant in their approach to life at all times; may it be dealing with demons, the divine or even demonetisation.

GITA’S PERSPECTIVE: SAGE WITHIN; KING WITHOUT

Today is Gita Jayanti, the day when Sri Krishna spoke to a painfully afflicted Arjuna on the battlefield of Kurukshetra.  The concepts that can be churned from the oceanic wisdom of the Gita are very much needed in our present world condition. Below are some essential principals we can derive from this divine conversation between the Lord and Arjuna.

Gita is about vyavaharasastra (how to live practically) with adhytama (spirituality) in that vyavahara (practicality).  Therefore, Sri Krishna does not condemn any work, including the work of a warrior who may be on the verge of a surgical strike. Terrorists know only how to kill, but warriors know how to save lives. As we have seen, armies are always deployed to rescue people from dangerous situations. A soldier experiences utility in destroying or building and saving or striking.

Gita teaches us to see divinity everywhere.  Arjuna was trying to find peace beyond war, because that is how he understood life.  However, he failed to recognize that war is a constant. There is always an unavoidable external war for dharmik governance, and similarly, an internal war of conflicting tribulations within oneself. Action engages one externally and thinking of God engages one internally.

Gita teaches us to renounce things internally (anasakti) rather than renouncing things in themselves (tyaga). Tyaga is superfluous and artificial, because we have the body, which is the greatest cause of attachment. Therefore, Sri Krishna teaches us that the body can cause bondage or it can be the medium to take us beyond bondage.  It is the tool for Karma yoga (divinity with action). 

Gita does not impose or oblige us to follow any dogma, rather it inspires with dynamic logical concepts to take responsibility of our own growth and progress.
Gita empowers us to become the master of our situations; the commander against fighting our limitations with the support and wisdom given by Guru and the blessings which constantly flow from within through the presence of Paramatma - who is the silent witness to our activities.  Paramatma does not fight for us, but He guides from within; just like Sri Krishna and Arjuna. Sri Krishna did not fight for him; however, He did observe the fighting and confer continuous guidance.

Gita is not a book of law; Gita is a seed bank of the most potential seeds of the external principals of life. Every individual according to who they are, have to take the right seeds and cultivate them.  Providing the seeds is Gita’s job and Krishna’s kindness. Yet, planting, growing and harvesting is the responsibility of the living entities.  While Gita’s principles are eternal and universal, the application is very personal and contextual. 

Gita teaches to be in complete harmony amongst all kinds of so called conflicts. In fact, Sri Krishna begins his teaching by making it very clear to Arjuna, that even He does not interfere into the affairs of the Material nature, but He could teach him to transcend the conflict rather than artificially escape the conflict.
Gita’s final opinion is declared via the mouth of a chariot driver, Sanjay. As Sanjay narrates the entire happenings of the battlefield to the blind king and most important stake holder of the war, Dhristarasthra, he says, “Wherever there is Sri Krishna (the visionary) and Arjuna (the doer), there is certainly victory, prosperity, morality, determination and peace.”

This is the Yoga of success; when Jiva cooperates with God to be eternally successful.  This is the real yoga of life.  Let us invite Sri Krishna to be driver of our thoughts and intelligence. And let us act based on that direction.  This is the best way to experience Gita.

Jai Gita Jayanti!

ACTION OR VISION?

 ACTION OR VISION?

"Action without vision is one tragedy and vision without action is second tragedy. Action without vision is destructive and vision without action is only day dreaming."
Human beings look for that miracle for success.  But life cannot be led expecting miracles. Life is about strategically preparing so that a miracle is experienced. Actions which are coupled with vision have greater chances of success than actions without a vision .
When the right strategy and lots of sacrifice makes a vision a reality of experience.
Vision is important but vision that is coupled with strategies for success and is created wisely has a greater chances of success.
When Yudhsthira envisioned having the great Rajasuya sacrifice it sounded amazing  but when Sri Krishna told him what it involved:  waging a war against those who opposed it, striking the powerful Jarasandha, Yudhsthira was not very encouraged and he told Sri Krishna that the yagya may not be good idea.
They are often heard saying " after all everything is temporary, why struggle for something which is flitting?" Or they think that since it's a great idea some how or other it will be successful. But millions of good ideas have gone  down the drain because either they were  not started, either they were given up in the middle or they had the wrong strategy of execution.
It was a journey of complete circle:  a vision,  a plan for action, executing the plan and adjusting according to the prevailing situation and then they experienced the results. The Rajasuya yagya was executed after lots of anxiety and sacrifice of resources and human life . Without  this magnitude of investment nothing  would have been reality. 

Haphazard actions with lots good wishes have failed and will fail because they lack the complete cycle.  Those who follow the complete cycle experience  satisfaction irrespective of whether they succeed or fail .

Sri Krishna gave the vision to Arjuna but to make it a reality Arjuna worked strategically.
People do want great realities but when they experience the realities  of execution, the challenges and  sacrifices involved in the  manifestation of their reality, they back out with escapist philosophical ideas.
Sri Krishna had a systematic plan for Yudhisthira's Rajasuya yagya.
In this world there are thousands of ideas and good intentions for progress, but unless we follow the eternal principle execution our plans and visions remain in the obscure domain. 

GITA AND GOD

God is one of "the" phenomena that is understood, but many times inappropriately.
God is misunderstood because of the  unrealistic expectations from him and the active denial of bitter experiences in life. Some do understand, but communicate hazily to the general mass.
Therefore God remains in ever green suspense! Even those who claim to know him are amused by the diverse understandings  that people have about Him(God).

Gita presents her unique understanding of God:  He is "Him" as the energetic but " she" as an energy. (Purusha and Prkriti). They are not at war with each other  for domination. One is the controller and the other is controlled. Controller because of His position and power. But as a sensitive person, He is controlled by His Energies. Love dominates the dominator.  Love,kindness, compassion, grace, magnanimity, refine-ness and benevolence are synonymous to his energy.
Energy is feminine, and the energetic is masculine.  He is Purusha but His substance is Shakti.  God without his energy is no God logically, practically and in reality.

Sri Krishna, fully displayed this concept in the Gita as a philosophical truth and as action in the Srimad Bhagavatam.

He displayed His  power, He proved His position, He logically explained Himself  as Ishwara. Thus He remains one without a second. The lord of all -- the manifested and the unmanifested cosmos.

As a loved person by His devotees.
He is amused at how devotee's love Him. He desires to reciprocate the same love, but to love one, one has to have love!  He becomes dominated by those who love him because of their power to love is much more than His ability to reciprocate( He repeatedly expresses this in the Srimad-Bhagavatam). His devotees become His energies and he is constantly defeated by them in loving sports: by the Gopis cowherd friends, mother Yashoda and Nanda Maharaja, etc. " Energy dominates the energetic,"

Similarly for general devotees and sensitive human beings, it is easy to experience and explain the power of God. Where is that power coming from and how the power, the powerful energy, the energetic, the loved, love, kindness,  the object of kindness, the beautiful, beauty, the source of beauty bhaktas Bhagavan and bhakti operate?

The Bhagavata and  the Gita teaches the "anyonya asraya," principle. Interdependence principle. Interdependence of Bhagavan and His energy; the spiritual and material are his energies.
Who is greater the energetic or energy, Radha or Krishna; Laxmi or Narayana; Sita or Rama?
It has an easy answer but no one will ever answer because not answering is the real answer which goes beyond the information and gives boundless experience of such a beautiful concept. This is the contribution of sanatana dharma.