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Archive for जून, 2010

What is India or what is the world view of this land that is lost? What are core values? Is it so that owing to absence of strict sense of history we are forced to live conscious of history, every moment? Where precisely to start and what will be the form of solution…

In previous post we have seen the general disconnect of people from the land, life and thought. Here some more thoughts on it.
The loss of Indic (henceforth I shall prefer more correct term, Sanatana) world view and repeated onslaughts of alien successful world views (which are disjointed and attempt to implant narrow values as something universal) has lured Indian mind to seek remedy in those very thoughts! The fallacies and inherent contradiction of these traditions were somehow missed in desperate survival attempts.
Thus instead of understanding properly the global values framed by these cultures vis-à-vis their own standpoint, majority of Indians have been left with nothing but some mumbo-jumbo theories/thoughts on political and social mechanisms. This land has infinite capacity to survive with irrationality. Since there are but a few successful attempts to understand Sanatana stand point (not to forget the apathy in the northern mainstream thought towards anything sounding akin to this) the scene of general decay furthered more rapidly in the new republic of India.
To understand India one will have to turn to the dharmic life of the people. In some curious way dharma still touches the core of people here like nothing does. In fact no one can find an inkling about Sanatana worldview in Kautilya’s Arthashashtra, Panini’s Grammar or any Sanskrit Mahakavyas aloneetc.; it resides in the practice of the Dharma which is essentially holistic. For example how the impressions of cosmic connect of all beings (sentient and insentient and its divinity and Godhood) which is felt in daily invocation in Sandhyas, Purusha sukta, or Gayatri of Vaidic tradition could possibly be replicated or imitated; or owned otherwise? Making people disown their tradition has been a crucial success of the alien cultures; contradictory it may appear but this was also the reason for their success in this country. Today, we have allowed these alien preconceptions to define our identity and have accepted the political and social repercussions as a symbol of our progress. The practicing dharmic Brahmin who could have helped progress of this conception was thrown away in disdain on the margins and with loss of such conception in our lives we are disconnecting ourselves from the roots, more.
The loss of practicing dharmic people from the land has created a vacuum as far as the Sanatana response to the world is concerned. Instead some subjects of Dharma are now studied in universities academics and those thoughts are passed on as the correct interpretation of dharma to the unsusceptible generations. We are aware of the standards and neutrality of Indian universities. This is the apathy with which we deal with one of the most crucial aspect of our life. Shankara in his commentary on Srimadbhagwadgeeta has said – ‘Sarvashashtravidapi A-sampradayavid Murkhavad Upekshaneeyah’ i.e., a pundit learned in all Shashtras, if has not understood or learnt it from tradition, as a fool deserves to be neglected. And today these salaried pundits are expected to play the role of guardians and interpreters of our tradition.

Owning the inheritance
Being an heir of the Sanatana tradition means one has to own the world view of this tradition. Sanatana, being a dynamic and living tradition (as against right, static and almost fossilized philosophical/social or ritual dogmas) would warrant such an heir to live this. Only experiencing the world through this (worldview), can beget him values and conviction.
– Thus Sanatana dharma lives not in monasteries life of monks (who generally live a life of Aticharee); it resides in our day to day life, in follwoing moral and ethical order and sacrifice. This practical role of dharma cannot be compensated by donating money to charities and temples. Reason why Dharma followed painstakingly, is said to protect the person. In rush to become secular we have thrown the moral and ethical order of the dharmic order. Thus the country has become rewarding to the corrupt and principled life has become a butt of joke. Satires and observations of Kshemendra today sound frighteningly contemporary (only if we know the degradation of Kashmir that followed afterwards).
– In absence of efforts by people to own the tradition for more than 2000 years or so has rendered us incapable of thinking on social and political issues from holistic tradition’s perspective. In absence of this people were forced to seek replies and remedies to situations in narrow indigenous entities like Sampradaya, panchyats, Jaatis etc. or external ideologies, institution and values.
– The artificial difference between the spiritual and worldly that we understand today should not hinder any aspiring heir of the tradition. Because he has to develop understanding in language, cosmology, various darshana’s, Shastra and Loka at one level, and would require experiencing them all the way on another. One important fact to be kept in mind is that no school or sect of the tradition can be left out, even if their followers claim to renounce the tradition, because it will distort the totality. Thus while exclusivist have every right to claim his uniqueness, the non-exclusivist too enjoy equal right to claim them. It is well known that claims for exclusion and counter claim for inclusion done by sects etc. are recent phenomena and motivated by socio-political and historical reasons act at a much gross a level. Need not to emphasize that this has become important due to the values of foreign exclusivist socio-religious-racial thought.
Holistic conception (of the tradition) is an important prerequisite for any aspirant who want to inherit it. This is not a new thing. In the Mahabharata, standing amidst armies ready to fight, when Arjuna is perplexed as to conduct and role, Krishna doesn’t quote some commandments or revealed authority. He explains to Arjuna the crux of philosophical schools, key concept of Yajna and ways of Yoga, Karma, Jnana and Bhakti etc. in totality and in the end puts before him choice to accept his conduct and role.
So, way to inherit the lost India is through owning the Sanatana Dharma in totality. Getting connected to this, one can acquire the Sanatana world view and resultant values and conviction. Unfortunately after Arjuna few people attempted to own the tradition and instead, Krishna was replaced by Buddha!

– One important concept of Sanatana tradition is related to microcosm and macrocosm and its interaction. Values and morality in Sanatana tradition can be understood through this interaction alone. Even the moral order of Nastika Bauddha and Jina darshana’s rests on this dynamic interaction of microcosm and macrocosm. Absence of investment in owning the tradition has rendered us incapable of coming up with cohesive and righteous socio-political solutions. In this sense the barbaric attacks and rules were unavoidable, otherwise with superior moral and ethical order Sanatana tradition would have helped denizens of those regions to reach explore higher levels of consciousness. Such has been the call of Kala.

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