Author's Note: Please visit - The 'Real' Ramayana/ Ram-Rajya - to read the other
parts of this series, so as to be able to fully understand or grasp the
contents of this one.
Thoughts on: Vishnuloka, Brhmaloka and Kailash (in the current four-yug cycle); Airavata and Vajrastra; Mahashivratri and the *Shiv Ling*. What does the joining of the palms indicate? A bit of history from the World War II era. Notes on: devi Aindri, Vrtra or Vrtrasura; serious food shortages in the 1940s, Shri Krishna and Chanakya. *Continuing* with our *discussions* on the "Devi Mahatmyam" - the "Sri Sri Caṇḍī Pāṭha".
In Part-XX
we discussed about the three lokas (in the current four-yug cycle): #1. Svargaloka/Alkapuri/Indrapuri. #2. Gandharva-loka. #3.
Patal-puri/Nag-loka.
Forming a confederation with Svargaloka (also known as: Alkapuri or
Indrapuri) was Kailash, Vishnuloka and Brhmaloka.
Vishnuloka constituted an area in
the foothills of the Himalayas and was the abode of Shri Vishnu and his consort, Sri Sri Lakshmi. While: Brhmaloka was the abode of the most
learned person of the time, referred to as Shri Brhma (also: Brahma). Maybe,
this was an honorific or title. [Brahma is associated with Maa
Saraswati.] Incidentally, modern Burma (also: Burmah, now Myanmar) was actually Brahma
Desha or the
'Land of Brahma'. The major river here has now been anglicized to Irrawaddy, but is pronounced very differently in the Burmese tongue as
Ayeyarawati. This is because: it is derived from the Sanskrit name
Airavata, the elephant mount of Devaraj Indra.
The
mighty pachyderm, Airavata, extends his massive trunk into the watery
underworld to draw and spray the water into the clouds, which are then
converted into life-sustaining rains. This probably means: Devaraj
Indra undertook the massive project of outing the life-sustaining river from
beneath the ground. Here, Airavata may have been a powerful machine used for
drilling purposes, and was hence, given this name (likening it to the mighty
pachyderm Airavata's massive trunk that extended into the watery underworld
to draw and spray the water into the clouds). Indra's elephant mount -
Airavata - is said to have been white in colour. It may have been an albino
elephant, or a species that is now extinct. Alternatively: it could also have been
an elephant from ancient Brahma Desha, where whitish-gray elephants are
found.
Also:
Indra may have possessed yet another 'vaahan' - the "gaja-vimana" - with multiple engines, hence the allusion to a gaja. (Gaja means elephant
in Sanskrit.) The "agnihotra-vimana" was a vimana with two engines. (Agni means
fire in Sanskrit). The word 'vimana' is a Sanskrit word and comes from
vi-mana, meaning 'apart' or 'having been measured'. Indra's gaja-vimana
perhaps was a one-of-a-kind vimana equipped with deadly weapons, namely the 'vajrastra'. [Astra = weapon, missile.] This vimana probably was more
awe-inspiring than Ravana's famed "Pushpaka-vimana" (that resembled the Sun,
this excellent aerial car is said to have resembled a bright cloud in the
sky. Maybe, it was extremely radiant: brightly/fluorescent coloured, made of bright metal, emitted energy, or had bright lights attached to it). Or maybe was sun-powered.
Indra's vajrastra
was a 'blazing missile'. 'Indra's Dart', 'Vajra' or 'Thunderbolt' operated via
a circular 'reflector'. When switched on, it produced a 'shaft of light' which,
when focused on any target, immediately 'consumed it with its power'. [Clearly
a reference to laser, perhaps: it was powered by energy tapped from
lightning.] Rishi Dadhichi may have been the one who possessed the required know-how/knowledge and assembled this weapon, though this bit has been indicated in camouflaged language.]
[In
another related myth: Vrtra or Vritrasura drank all the waters leaving the
earth dry and tabescent. Thereafter, Devaraj Indra - mounted on
Airavata - defeated Vrtra. This myth is very likely an allegory of the last
ice age, when the waters were frozen into glaciers atop the major mountain
ranges. As the climate grew warmer, the glaciers broke up and great
rivers gushed forth, resembling great serpents or dragons on to the
plains. Ayeyarawati drained the melting glaciers of the eastern most part
of the Himalayas pretty much like how Airavata drew the waters, hence the name.
Note: Vrtra is referred to as the god of chaos. Vrtra
(Sanskrit, "storm cloud") is a dark cloud of ignorance and sloth
personified by a demon serpent that was vanquished by Indra.
I interpret this as: the real Vrtra or Vrtrasura being a prominent member
of clans that worshipped gigantic serpents. Or maybe, even a rogue Deva. For gigantic serpents and Deva, refer to: Part-XIX.]
Alternatively: Ayeyarawati may have been a variant of Iravati. ['Ira'
and its variant 'Ida', means 'refreshment', 'holy libation' etc. 'Vat' or
'vati' indicates 'possessor of'. And this makes me wonder about Iravan,
Arjun and Uloopi's son. Was this Manipura (from where Uloopi hailed) same as the one we know now, or a different one?]
There are
some indications that a long time ago, some areas near the foothills of the
Himalayas caved in, which was later (gradually) covered by another landmass that
attached itself to the Himalayan foothills. So, did parts of Vishnuloka cave in? Was modern Tibet and surrounding areas a part of Vishnuloka? [BTW, 'Tibet' is Sanskrit 'Tripishtaka' or
'Trivistaka', meaning the supposed land of the Devas to the north of the Himalayas. Modern Thailand was ancient Siam
Desha. [We will discuss this later.] However, I am quite keen to figure out the extent of Brahmaloka or Brahma Desha, since we have a mighty and sacred river, the Brahmaputra, meaning: son of Brahma. That ancient Brahmaloka or Brahma Desha extended further northward is reasonably clear though.]
As for Kailash, it was the marital abode of Shiv-Parvati.
[Do read Part-XVIII to know more about the Kalash
people.]
If we are to examine the customs of the modern Kalash people, we
find: milk festival, besides a great affinity for singing and dancing and
drink. [In fact, wine
is considered as a sacred drink and the locally brewed mulberry wine is drunk
in copious quantities.] Looks like, though the Somaras [Part-XVIII] is no longer available, the
traits remain. :) Their houses are constructed on
solid stone foundation, but the walls are made of wooden planks - fashioned out
of the Deodar tree. [Deodar is anglicized. In Sanskrit, it is known as devadāru, which means "wood of the
devas", a compound of deva (the Sura/Deva people of Svargaloka/Alkapuri/Indrapuri)
and dāru (wood, etym. tree).]
The
Kalash people are agro-pastoral people who live in tune with nature,
surrounded by lush green fields and natural springs. There was a famous ruler,
Bala Sing. [Note: Sing is a clear a variation of Sinh or Singh, meaning:
lion.]
The
Kalash people adhere to a tradition based on ancestor worship. They believe in
a single, creative God, though different Kalasha altars and temples are
incorrectly understood to be places of worship for separate and distinct
Kalasha deities. [While it is correct that the Kalasha people do have
different names of altars such as Sajigor, Indrain and Warin etc., these altars
are all ultimately a place to offer sacrifice to that single, creative God. Indrain is probably an altar dedicated to and/or named after Devaraj Indra.]
The Kalash also
worship Mahandeo. [And aren't we familiar with Mahadev?]
The Kalash do not have any routine daily prayers. They do
pray whenever they initiate any activities like harvesting, ploughing and
construction + whenever the favour and honour of that single, creative God is
needed. Most prayers are offered during Kalasha festivities.
Their myths and beliefs centre on the relationship between
the human soul and the universe. This relationship, according to Kalash
mythology, manifests itself in music and dance, which also contribute to the
pleasure of gods and goddesses. In their festivals, music and dance are
performed not only for entertainment, but also as a ritual. The Kalash
celebrate four major festivals commemorating seasonal change and significant
events in agro-pastoral life. These festivals are Joshi or Chilimjusht, Uchal,
Phoo and Chowmos. They celebrate these festivals by offering sacrifices on
altars, cooking traditional meals and dancing to traditional music during the
week-long events.
[Now,
let's take Joshi or Chilimjusht. Shiv smokes Chilim, right?]
The
festival of Joshi
is for spring harvest, and lasts 4-6 days in mid-May and the Uchao festival in August
celebrates the pre-harvest with cheese, corn and wine. The Choimus in mid-December for the
winter solace is the most impressive, lasting 10 days. [The pastoral god Sorizan
protects the herds in Fall and Winter and is thanked at the winter festival,
while Goshidai does so until the Pul festival (pũ. from *pūrṇa, purnima - full
moon - in Sept.) and is thanked at the Joshi (joṣi, žōši) festival in
spring.]
The most
important Kalash festival is the Chowmos/Choimus/Chawmos (cawmōs, ghona chawmos yat,
Khowar "chitrimas" from *cāturmāsya), which is celebrated for two
weeks during winter solstice (c. Dec. 7-22), at the beginning of the month chawmos
mastruk. It marks the end of the year's fieldwork and harvest. It involves
much music, dancing, and the sacrifice of many goats. [And... aren't were familiar
with the concept of Chaturmaas?]
The main Chaumos
ritual takes place at a Tok tree, a place called Indra's place,
"indrunkot", or "indréyin".
It also
involves rituals with men dressing as women. [And this makes me wonder about
the episode mentioned in the Mahabharata - involving Arjun and Urvashi - with
Arjun becoming 'Brihannala' for a year. 'Coz during the cusp of Dvapar-Kali (almost that is, since that's when this famed Dharmayuddha occurred) was there
an Indra? Therefore, we need to figure this episode out. Perhaps, Arjun
ventured into Kailash and had some encounters with the ancestors of these
people? Perhaps this episode was a later addition?]
There are clear references to Yama Râja (called imr'o in
Kâmviri). There is a creator god, appearing under various names, not as the
single, creative God, but as lord of the nether world and of heaven: Imra (Yama
Rāja).
Indr has
a demon-like counterpart, Jeṣṭan, who appears on earth as a dog.
[Maybe: something to do with the story
mentioned in the Mahabharata about Yudhistira being followed by Dharmaraj
disguised as a dog? Was this story a later-day addition? Allegorical? Or was it to indicate that Yudhistira had been to the Kalash areas + interacted with the people?]
There is
a mention of a female deity who seems very similar to Yama Raja's sister,
Yamuna (after whom one of our sacred rivers is named).
Another
important practice in Kalash mythology is astronomy. The Kalash believe that a
new sun is born on December 21 and that the new sun affects the flora and fauna
of the land.
The
Kalasha way of life is finely balanced, allowing both men and women to do their
duties freely. The Kalasha society is not a male-dominated one, their
social organization is very effective, and ensures there is no cruelty or
discrimination based on issues of gender. [All this reminds me of the concept
of Ardhanarishvara.]
In the Kalasha culture, one cannot marry a close relative,
including second cousins. [BTW, I also came across a Ramput Valley in
these parts.] The Kalash society is optimistic even in the face of significant
challenges. Crows represent the ancestors, and are frequently fed. The rituals
is basically, though not always, temple-less, involving fire, sacred wood,
three circumambulations, and the *hotṛ. [The latter may be a reference to yagna
or the place containing the sacred yagna fire/agni. Or maybe: a reference to the one(s) conducting the fire-ritual.]
Though a lot of water has flown under the bridge, yet we
can clearly find traces of their ancient and original way of life. I, for one,
have no doubt in my mind that the modern Kalash people are the descendents of
the ancient Kalash people that inhabited the areas that constituted ancient Kailash -
the marital abode of Shiv-Parvati. [Of course, over time some intermixing of
blood, culture, heritage, languages and rituals with the ancient Devas/Suras,
the ancient Dardic people, the ancient Chiliss people, etc may have happened,
besides the seepage of other influences of course.]
A study of the culture +
sorting out of the numerous later-day add-on and myths that the current people
of Kalasha Desh (the three Kalash valleys) have come to embrace... may
give us more information. Also, a study of the attire and personal effects of
the Kalash people and/or some other groups/clans that live in the foothills of
the Himalayas (along the entire stretch of the mighty Himalayan ranges), may
give us some clues about what the Devas/Sura people or even Shiv and Parvati wore.
['Coz the way Shiv is depicted is loaded with various symbolism. And I, for
one, cannot believe that Parvati and her comrades went into battle kitted out
in the sort of attire that is more suitable for Shakuntala or Kapalakundala.]
BTW, while studying the Kalash culture, we find references
to Apsaras [Part-XVIII and Part-XIX] and Suchi - who help in
hunting and killing enemies, and the Varōti, their violent male partners.
[Suchi could very well be a variant of Sachi devi, the consort of Devaraj Indra,
while Varōti probably comes from Vritra/Vrtra or Vritrasura and his companions.]
This is what the "Devi
Mahatmyam" (also known as the "Sri Sri Caṇḍī Pāṭha") says:
Kiriittini
Mahaa-Vajra Sahasra-Nayano[a-U]jjvale |
Vrtra-Praanna-Hare Ca-[A]indri Naaraayanni Namo[ah-A]stu Te ||17||
Vrtra-Praanna-Hare Ca-[A]indri Naaraayanni Namo[ah-A]stu Te ||17||
Meaning:
17.1 Kiriittini = shining, emitting
exceptionally brilliant light; Mahaa = great; Vajra = lightning, dart: a
reference to Indra's weapon, the vajrastra; Sahasra = thousand; Nayano[a =
eyes;
U]jjvale = brilliantly lit.
17.2 Vrtra = the name of one of the slain negative or aasuric
entities; Praanna = life; Hare = takes, to take; Ca = the one who; [A]indri = the consort of Indra (the Devaraj or the king of the Devas/Sura people); Naaraayanni = the
balancer or the preserver; the restorer of balance in society and civilization
+ the protector of the noble principles of the Sanaatan Dharma, the
Arya-Dharma and the Kshatriya Dharma. [Naaraayanni is
an honorific - since the cosmic force/energy that our ancients called
"Vishnu" was viewed as the "balancing or preserving
force"]; Namo[ah-A]stu
Te = salutations, reverential bow - in
prayer.
Translation:
17.1 (Salutations to You O
Narayani) Who wielded the great Thunderbolt and blazed with the brilliance of a
thousand eyes.
17.2 (I bow to) the great
Aindri who took away the life of the terrible Vrtra.
What
does the joining of the palms indicate?
The gesture used when bowing in Namaste
is the bringing of both hands together, palms touching, in front of the person
- usually at the chest, or a higher level such as below the chin, below the
nose, or above the head.
This gesture is a mudra, a
well-recognized symbolic hand position in the ancient Vedic faith (Sanaatan
Dharm) that has unfortunately shrunk (plus has become infested with unwanted
aspects and impurities) over a period of time. One hand represents the higher,
spiritual nature, while the other represents the worldly self. By combining the
two, the person making the gesture is attempting to rise above their
differences with others, to connect themselves to the person they bow to. The
bow is a symbolic bow of love and respect. [Sanaatan = timeless, Dharm = path
or way of life. Note: this word, 'path' has come into the English
language via Sanskrit.]
Particularly in the Sanaatan Dharma (which
has now come to be known as Hinduism), when one worships or bows in
reverence, the symbolism of the two palms touching is of great significance. It
is the joining together of two extremities - the feet of the Divine, with the
head of the devotee. The right palm denotes the feet of the Divine and the left
palm denotes the head of the devotee. The Divine feet constitute the ultimate
solace for all sorrows. This is a time-honoured thought that runs through the
entire ethos - of this timeless Vedic faith.
Meditation and prayer or puja are some of the
instruments that aid us in our efforts to unite with the Supreme Being - the divine
(variously referred to as: the Brahman, the Paramaatma or the Parameshvar;
the Ultimate knowledge, the Ultimate Truth, the Ultimate Being, the Ultimate Reality or maybe even
the forces of the universe or the energies behind the cosmos). At the end of it
- the puja or the meditation, that is - we feel enriched, energized or
rejuvenated... while a strange calmness envelops us within its fold.
The reciting of the mantras or the sacred hymns
coupled with the fragrance of the incense fills the air ... and the
surroundings resonate with a positive energy that mere mortal words fail to
express.
However, mere instruments (such as:
meditation, puja, incense, camphor, earthen lamps or diyas, et
al) are not enough. The most important aspect (in one's communion with the
divine) is one's mind or more precisely one's thoughts. If the mind is
preoccupied with other more 'important' matters then... well, fill in the blanks.
Also: one needs to factor in the astonishing
'songs' with the weirdest of lyrics (gleaned from some or the other 'popular'
number) that clog one's ears during any puja or festival. Strangely,
only the modern Sanaatan Dharmis display this trait. One is yet to find
'others' behaving thus. Or for that matter, the free for all
that ensues during a gathering (especially during pujas or auspicious
times). Perhaps, we have much to learn and reflect, so as not to become ROFL-ing objects for 'others'.
Now for some change of taste: here a bit
of history from the World War II era.
Allied forces had
suffered a humiliating defeat at the hands of the Japanese: first in the Battle
of Malay at the end of January 1942, and then in the Battle of Singapore a few
weeks later on the 15th of February. Lieutenant-General Tomoyuki
Yamashita, commander of the Imperial Twenty-fifth Army of Japan, having taken
50,000 Allied troops as prisoners in Malay, captured the Allied stronghold of
Singapore with only 30,000 Japanese soldiers. British Prime Minister
Winston Churchill described the ignominious fall of Singapore, where 80,000
Allied troops had surrendered, as the 'largest capitulation' in British history. A
sizable fraction of these Allied troops were Indians who fought for the British
army. Major Fujiwara Iwaichi, chief of intelligence of the Japanese
Fifteenth Army, saw the Indian soldiers as potential allies who could help the
Japanese fight the British.
Major Fujiwara Iwaichi
was in contact with an Indian revolutionary Giani Pritam Singh, and they
both combined to convince Mohan Singh, an Indian captain of the British Army
who had just been captured by the Japanese in Jitra town of Malay in December
1941, to form an Army of Liberation for India. Mohan Singh actively recruited
among the Indian prisoners of war (PoW) to form the Indian National Army. In a
conference held at Bangkok in June 1942 of the Indian Independence League under
the leadership of Biplabi Rash Behari Bose, Mohan Singh was appointed
commander-in-chief of the 'Army of Liberation of India' or the Indian National
Army (INA). By the 1st of September 1942, General Mohan Singh of INA would
lead 40,000 troops. [Later, Biplabi Rash Behari Bose handed over the baton to Netaji
Subhash Chandra Bose.]
[Do read about this great son of India - Biplabi Rash Behari Bose:
link1 and link2.]
While the Japanese
Twenty-fifth Army marched on the Malay Peninsula, the Japanese Fifteenth Army
commanded by Lieutenant General Shojiro Ida overcame a weak Thai resistance en
route to Burma. Thailand signed a defense pact with Japan, and on the 20th
of January 1942, General Ida marched into Burma. Despite limited supplies and
a hostile terrain, 35,000 Japanese troops out-manoeuvred the much larger
British forces, and by the 22nd of February 1942 Japanese troops closed in on
Rangoon. In a last desperate attempt General Archibald Wavell, the
commander-in-chief of the American-British-Dutch-Australian command (ABDA-COM)
ordered holding of Rangoon for as long as possible, but he resigned on the 25th
of February 1942 after handing the command to General Harold Rupert Leofric
George Alexander. General Alexander realizing the hopelessness of the
British position ordered the evacuation of Rangoon on the 7th of March
1942. Next day, i.e. on the 8th of March 1942, barely three weeks after
the capture of Singapore, the Japanese captured Rangoon, the capital of
Burma.
One hundred and eighteen
year long British colonial rule of Malay Peninsula, since the signing of the
Anglo-Dutch Treaty in 1824, was overthrown by the Japanese military campaign in
a mere two months. Moreover, the Japanese military took less than 120 days
to liberate Burma that had languished for 120 years under a brutal British
colonial rule, since the First Anglo-Burmese War of 1823. So intense was the
Burmese hatred of the horrendously oppressive century-old British regime that
after Burma gained her independence from Britain on the 4th of January 1948,
the Burmese leadership decided not to join the British Commonwealth unlike
India, Pakistan and Ceylon.
The ease and the speed
with which the Japanese had trounced the Allied forces in Malay, Singapore and
Burma had well and truly terrified the British, and in fact threatened their hold
over India. The British were now convinced of the Japanese military prowess,
capable of outmaneuvering the Allied troops to invade and capture eastern India
anytime. So after the fall of Rangoon, the Allied forces attempted to
regroup in the north of Burma, essentially to thwart the progress of the
Japanese military machine. But the prospect of total annihilation at the
hands of the Japanese military, presently reinforced by freedom fighters of the
Indian National Army and Indian Independence League, the army of Thailand, and
a section of the Burmese army, made the British flee Burma by May 1942, before
the onset of monsoon. The British and Chinese had sustained some 30,000
casualties in Burma at the hands of the Japanese, and by July 1942, the retreat
of the British forces from Burma was complete while the Japanese consolidated
their position.
Serious food
shortages in the 1940s:
Between 1920 and 1940, the British colony of Burma was the
single largest exporter of rice in the world. Fertile plains of the
Irrawaddy River, and the Arakan region (that adjoined the province of East-Bengal
of India) produced vast quantities of rice in a British-imposed virtual
monoculture. The British Raj imported almost 15 per cent of
India's total rice requirement from Burma, and with the advent of the Second
World War, Britain procured even larger quantities of Burmese rice for the
British troops fighting in the Middle East and elsewhere. When the
Japanese liberated Burma, the British lost access to this vast supply of rice
at a time when they needed it the most (for their troops). The British Raj
then procured this large quantity of rice essentially from eastern India (for
exporting to the troops stationed in the Middle East and elsewhere). The latter
had been dependent on Burmese rice before.
In morbid fear of the
Japanese advance, the British systematically burnt and destroyed vast tracts of
rice paddy fields in the fertile Chittagong region of East-Bengal that adjoined Arakan in Burma. This 'scorched earth policy' of the British further
reduced the availability of rice in Bengal. And in a calamitous move the
British horded huge quantities of rice for their troops, which drastically
reduced the availability of rice for the people of (undivided) Bengal.
The British Raj virtually
initiated no administrative action, even when the scarcity of food became
obvious. General Archibald Percival Wavell who had fled Rangoon in
February 1942, had been promoted to the position of field marshal in January
1943. After Lord Linlithgow retired as the viceroy of India in the summer
of 1943, the British Raj replaced him with Field Marshal Wavell
essentially to rule the country with an iron hand. Wavell would hold the
position till 1947... to be replaced by Mountbatten. When large-scale
starvation deaths were reported, Viceroy Wavell and Secretary of State for
India, Leopold Amery, wrote to the British Prime Minister Winston Churchill
requesting the release of food stocks for India. Churchill totally
disregarded the dire situation and refused additional supplies. [Incidentally,
Leopold Charles Maurice Stennett Amery was born in India in Gorakhpur to a
Jewish Hungarian mother and an English father, Charles F. Amery who worked for
the Indian Forest Department. Charles Amery abandoned his young family,
and the mother, who made great personal sacrifices to educate them, brought up
the children. Leo Amery had seen hardship, and empathized with the
suffering masses in India. Churchill on the other hand hated India, as evident
from an entry in Leo Amery's diary, where Churchill is recorded to have said in
September 1942, 'I hate Indians. They are a beastly people with a beastly
religion'.]
Churchill's response and
disposition were ample demonstrations of the uncaring and contemptuous attitude
of the British Raj towards the people of India. The British neglect
further intensified the Bengal Famine of 1943-1944 that starved at least 3
million men, women and children to death. And as of today not a single
British administrator has ever been punished for this genocide, nor has Britain
paid any compensation. [Further reading: Part-XIX.]
Bengali literature is
replete with many narratives and first-hand accounts of the famine in
1940s. [Let's hope someone translates all these stories into English +
other Indian languages - for a wider readership. 'Coz we are somehow unaware of
our own history.]
Eastern India endured
many famines and starvation deaths during the British Raj. Between
September 1865 and December 1866, a horrendous famine had devastated the
state of Orissa (now Odisha), which was then a part of undivided Bengal. A
full one-third of the population, some 1.2 million people out of a total
population of 3.7 million had perished in this famine. And the cause of
the famine, you have guessed it right, was a 'total British administrative
failure'. [Whether this 'failure' was genuine or something else... I leave it to you to decipher.] The arrogant British Raj, to quote Dr Ram Manohar Lohia, had ruled
India by: 'Bandhook ki goli, aur Angrej ki boli', that in English would
read, 'Gun shots and the alien language of English', however, maintained an uncaring and contemptuous attitude towards the people of
India.
Need for substantial increase in food-grain production:
India won her so-called
'independence' on the 15th of August 1947 after being ruthlessly dismembered.
The singularly most important purpose of this dismemberment was to make sure that
the once fabulously wealthy and powerful nation on earth, gradually
reduced to an utterly impoverished one by the systematic siphoning of wealth
over two hundred and fifty years of colonial rule, remained indigent and
weak. [However, despite all this, many Indians would be unwilling to accept that Britain
systematically destroyed the economy of India, but then, you see, Anglophilia
is a potent form of Haemophilia... and not good for what lies between the ears. :)] There is a book titled, The Case
For India, written by the well-known author and philosopher Will
Durant. This 228-page book published in 1930, was written when Durant
was on a visit to India (to conduct research for his books on philosophy). He saw
the systematic ruination of the Indian economy first hand. Will Durant most
eloquently made a case for India and most tersely accused Britain of
haemorrhaging the colony. The British Raj, in turn, very promptly
banned the book.
After India gained her
'independence', the British in particular and the West in general made all
manner of disparaging remarks, predicting the disintegration of India into a
million pieces by the end of the twentieth century. Say for instance,
Winston Churchill in December 1930 in London had most disparagingly predicted
that after the British departure, 'India will fall back quite rapidly through
the centuries into the barbarism and privations of the Middle Ages'. He had
also prescribed/predicted, 'an army of white janissaries, officered if necessary from
Germany, will be hired to secure the armed ascendancy of the Hindu'. The West
loved watching our beloved motherland going around in tatters,
clutching a begging bowl cadging for food-grains. [The shortage of food-grains
in the newly 'independent' India had been exacerbated by the disproportionate
partitioning of the two fertile food-bowls of Punjab and Bengal of undivided
India - with larger parts going elsewhere/carved out. Along with that a large number of the symbols
of our ancient heritage + Sanaatan Dharma too were neatly cut-off from
this newly 'independent' nation. Surely, our friendly colonizers were well aware of the fate that would befall these symbols of our ancient heritage (at the hands of a theocratic nation). Yet, we unfailingly make such a song and
dance about having 'won our independence'. Sadly, we are yet to realize that the friendly
colonizers have rubbed our collective nose in the ground and are still rubbing our
collective nose in their dung heap. The truth is that: we did not 'win' our 'independence'. It was an abject capitulation of millions of people to an alien occupying force
barely 3 lakh in number. And that 3 lakh included the elderly + small children.
This is a shameful episode and unparalleled in history. We have never tried to understand what it has done to our psyche.]
Gaining food security and
energy security is paramount.
We must improve our crop
management practices, which involve proper watering techniques, optimum use of
fertilizer, and pest control. And we must revive the mountains - the mahidharas - the sustainers of the earth.
Among the multitude of
synonyms for mountain in Sanskrit and other languages of India, there is a word
which is of particular significance for the prevention of desertification of
eastern India. And that word is mahidhara, which etymologically
means: the one who holds the earth or the one who sustains the earth. Our
ancients respected the mountains, the mahidharas, as the sustainers of
the earth. So great has been our reverence for the Himalaya that in the
Sanaatan Dharma (rooted in Vedic wisdom), it is not just a chain of mountains,
He is divine. Himalaya is not only the father of devi Parvati, but is also
the 'father' of the sacred Ganga, Yamuna and the Saraswati. This reverence for
the mightiest mountain-range is the acknowledgement of the central role He has
played in preserving and sustaining our glorious mother-land. It is important
that we become aware that the mountains play the singularly most important role
in sustaining the environment in the Indian sub-continent. And we must
also realize the importance of regenerating the mountains in order to revive
the environment.
Mountains of the states
of Odisha, Chhattisgarh and Jharkhand in eastern India have played important
roles too. In the past, say half a century ago, when these mountains,
particularly of western Odisha, were crowned with dense forests, they successfully
prevented the onslaught of the heat wave from the semi-arid north-west and
central India. Evaporation from the dense foliage of the thick forests
maintained the relative humidity at much higher levels throughout the year,
particularly in the pre-monsoon summer months. Combined effect of these
two processes kept eastern India much cooler than the hotter parts of the
Indian subcontinent. Moreover, the cool mountain air at higher altitudes always
initiated precipitations from the dark monsoon clouds that made eastern India
receive much heavier rains than the rest of the country. The dense forests
atop the mountains again played a very significant role by arresting the flow
of the rainwaters that recharged the groundwater table at the upper end at
higher altitudes, which in turn raised the water table over a much larger
geographic area. [Today, water is a serious issue. We will use cement, but we will never use cobblestones for roads, pavements, footpaths, et al. Cobblestones allow the rainwater to seep below the ground, cement does not.]
As mentioned earlier,
mountains of the states of Odisha, Chhattisgarh and Jharkhand have already
undergone extensive denudation. The relative humidity in the pre-monsoon
summer months comes down to as low as 10 per cent. Heat wave all the way
from the deserts of Rajasthan blows unhindered right up to the coastal plains
of Odisha at a speed of around 25 km per hour. If the ambient temperature
of the forests continues to hover above 50 degree C for a period of time, the
dry heat will ensure that spontaneous forest fires become a routine occurrence.
Moreover, this extreme dry heat repels the moist clouds of the pre-monsoon
months, which otherwise would produce rains. This ambient heat and the hot
air blowing all the way from the deserts of Rajasthan will not only accelerate
the extinction of many species of animals and plants but also seriously affect
the rainfall pattern of eastern India. If the rainfall pattern changes
significantly, despite the proximity to the sea and despite a long history of
very heavy monsoon rains, eastern India will become an arid land pretty much
like the countries of Ethiopia and Somalia situated in the north-eastern-most
part of the continent of Africa. [Ethiopia and Somalia were not always
dreary deserts, once upon a time they too were lush green. Right up to the
beginning of the twentieth century, 35 per cent of the landmass of Ethiopia was
under forest cover, which now - in the beginning of the twenty-first century
- stands at a miserable 12 per cent. One of the oldest human settlements of the
world, Ethiopia, has all but become a desert because of the systematic
destruction of forests.]
There are many who would
like to blame this extreme hot climate of eastern India (of these past few years)
on global warming, which has become a convenient excuse to mask all manners of
mismanagements and negative practices. These days, there is a tendency to
blame global warming for all the ills of the world. The extreme temperatures in
eastern India is because of regional warming that we have brought
upon ourselves by denuding our forests and destroying our water-bodies.
We must revive the
Mountains. And we must plant trees. Unfortunately, we undertake this critical
activity in an utterly thoughtless manner. Why, you ask? Well, 'coz we (somehow) plant a million
saplings (with barely any space between the saplings) in a small portion of
land, that's why. Meaning: we periodically plant numerous saplings in a small
portion of land, and then pat each other and ourselves on this 'commendable
feat'. What is the outcome? Are we planting bonsai or are we planting
saplings that would grow into leafy trees? :)
…………………………………………………………………………..
Recently,
we celebrated what has now come to be known as the 'Mahashivratri' or the
'Great Night of Bhagavan Shiv'.
However,
this is probably a term of much recent coinage. The day commemorating the
wedding of Shiv-Parvati has (perhaps) now come to be referred as: Mahashivratri,
possibly as a result of the many movements or cults that sprang up in Shiv's
name, besides the efforts of various great humans, and maybe even those of the Shankaracharya
(a great devotee of Shiv).
For
all his greatness and commendable work, the Shankaracharya was after all a
TamBrahm. :)
Hence,
not only has the change in name come about, but also things like: Parvati
fervently prayed to Shiv, tried to please Shiv, performed austerities to get
him as her husband or was subservient to him et al too has appeared. Besides
notions like: Parvati/Durga was 'permitted' by Shiv to visit her parental
home only for nine days in a year. [Note the immense attempts + thoughts that
have gone into minimizing/subjugating the feminine. :)]
Frankly:
Shiv is a great dancer and warrior, possessed knowledge of various weapons, of
Yog and an assortment of medical plants (which is why he is also known as
Vaidyanatha). But he is a rustic man, a wanderer and not all that pleasant to
the eyes either (what with all that ash).
Parvati
on the other hand is the only daughter of Himavat (also: Himavan) - the
influential mountain-king/chieftain
(Shailapati, Shailendra or Shailesh - "Master/Lord of the Mountains")
and his wife, Mena/Meena. "Parvati" translates to "She of
the mountains" and refers to Parvati hailing from the Himalayan region + being the daughter of Himavan,
lord of the mountains and the personification of the Himalayas. Other names
that associate her with the mountains are Shailaja (Daughter of the
mountains), Adrija or Nagajaa or Shailaputri (Daughter of the Mountains), 'Haimavathi' (Daughter of Himavan) and 'Girija' or 'Girirajaputri'
(Daughter of the king of the mountains). Parvati's name is also sometimes
considered a form of 'pavitra', meaning 'sinless' or 'holy' in Sanskrit. Her
consort is Shiva and she is the sagun swaroop (human manifestation) of
the Supreme Being Adi Parashakti.
[Human manifestation or sagun swaroop is not
literal. It essentially means that through her we can "see" the greatest
force/energy behind the cosmos: Maa Shakti or Adi Parashakti. This is because
of the greatness and the magnificence of her deeds (keerti). Just as Shakti
or Adi Parashakti holds the cosmos together,
thus preventing it's disintegration; Parvati/Durga (along with her comrades)
saved society and civilization from disintegration and degradation.
Through the sheer force of her Karm (Nishkam
Karm), Parvati, the human... became Parvati, the immortal (mrityunjay),
and Parvati - the woman - came to be revered as: 'Bhagavati'. In today's
parlance: the mortal Parvati became the Goddess - devi Durga. "Durga" is derived from durg, meaning:
fortress; Parvati's actions fortified this great land and her people, thus
shielding them from negative or aasuric entities and their influence. Do read: Part-XIV - to know what "Bhagavan" / "Bhagavati" and "mrityunjay" means.]
Her legend has transcended
yugs (eras) and will continue to endure. Parvati is described as very good-looking,
she is also known as Gauri on account of her golden or radiant complexion.
We have already seen glimpses
of her courage, leadership, besides her skills on the battlefield and knowledge
of assorted weaponry. She is also known as "Trya[i-A]mbake
Gauri" or the "three-eyed one" on account of her discerning
and visionary nature. [And needless to say, she too may have possessed knowledge
about medicinal plants, etc. In fact, she is a greater warrior than Shiv, hence her story is about her magnificence, her magnanimity and her glory - her Mahatmyam.]
This is what the "Devi
Mahatmyam" (Sri Sri chandipATh) says:
Sarva-Manggala-Maanggalye
Shive Sarvaartha-Saadhike |
Sharannye Trya[i-A]mbake Gauri Naaraayanni Namo[ah-A]stu Te ||8||
Sharannye Trya[i-A]mbake Gauri Naaraayanni Namo[ah-A]stu Te ||8||
Meaning:
8.1: (Salutations to You O Narayani) Who is the Auspiciousness in All the Auspicious, Auspiciousness Herself and Complete with All the Auspicious Attributes,
8.2: The Giver of Refuge, the One with Three Eyes and a Radiant Complexion; Salutations to You O Narayani. [This can also be interpreted as: I seek refuge in the Three-Eyed and Radiant-Complexioned One (Gauri); Salutations to You O Narayani.]
So, given their vastly
different backgrounds, wouldn't their knowledge and outlook differ drastically?
Wouldn't their experiences and perspectives be quite different?
In short: what is the impression
we gather about Parvati and Shiv? You decide. [Come to think of it, wouldn't a slightly rustic-looking
chap pair well with a classy-looking girl? Think 'Band Bajaa Baraat'...?]
Here is a stotra from
the "Devi Mahatmyam":
Sarva-Svaruupe
Sarve[a-Ii]she Sarva-Shakti-Samanvite |
Bhayebhyas-Traahi No Devi Durge Devi Namo[ah-A]stu Te ||22||
Bhayebhyas-Traahi No Devi Durge Devi Namo[ah-A]stu Te ||22||
Meaning:
22.1
(Salutations to You O Devi Durga) Who is the source of all forms (Sarva-Svaruupe), who
is the God of all beings (Sarve[a-Ii]she), in whom all power exists (Sarva-Shakti-Samanvite).
22.2
And who destroys all fear (Bhayebhyas-Traahi No Devi). Please protect
us, O Devi.
It
is believed that without her (Durga, Shakti) Shiva remains as Shava or
Corpse, for she is the ultimate source of power for all beings.
[The first line of the above stotra is addressed to the greatest force/energy behind the cosmos - Shakti or Adi Parashakti. And since Parvati is revered as the human 'manifestation' of this force/energy: Shakti, this stotra is addressed to her as well. The second line of the stotra is addressed to both Shakti and Parvati (also known as Durga).]
[The first line of the above stotra is addressed to the greatest force/energy behind the cosmos - Shakti or Adi Parashakti. And since Parvati is revered as the human 'manifestation' of this force/energy: Shakti, this stotra is addressed to her as well. The second line of the stotra is addressed to both Shakti and Parvati (also known as Durga).]
Therefore, why would Parvati
perform austerities or pray to Shiv? Instead: wouldn't Shiv feel joyous and
blessed to have her by his side and in his life? [Guess, all these 'amendments' have come about in the last thousand years or so - with the explicit intention to glorify the male/masculine vis-à-vis the female/feminine + making the husband deity-like. Result?]
Frankly: this auspicious day
should have actually been about Shiv-Parvati in their 'Ardhanarishvara' form (ruup),
and not Shiv alone. [He is incomplete that way... 'Coz Sanaatan Dharma regards marriage/wedding/vivah as a merger of the souls.] Also: it may not have been about 'praying for a husband like Shiv' at all. Perhaps, the 'Ardhanarishvara'
form was worshipped earlier, before various cults sprang up to extol Shiv (and
through him to glorify the masculine aspect).
And: to minimize/edit out
Parvati's influence or even Shakti for that matter - in an effort to subjugate the feminine aspect.
But has that really happened?
'Coz despite everything,
Parvati still stands tall: Ekam Eva Advitiyam. The One. The Peerless.
[There have been various movements
extolling Vishnu too. Result?]
Also: if the female of the
species are expected to perform austerities and pray for a husband like Shiv,
it is imperative for the male of the species to follow suit and pray for a spouse
like Parvati. :)
[Shiv-Parvati's wedding is a 'Bhautik
Vivah'. Meaning: it was held on a no-moon night. So, even though people may get
married, intimacy should be strictly avoided. This is because of the influence of
the moon. Our ancients understood various events/things/aspects much better
than us, including the whole birthing process. We just go by certain cut-and-dry
explanations and have therefore, come up with some or the other 'custom' thanks
to ignorance and half-baked ideas. The result is there for all to see.]
Maybe: we need to ponder over what the attempts to downsize (or rather edit out) Parvati or Shakti has
achieved... don't you think?
……………………………………………………………………........
Notes on: the "Shiv Ling".
What has now come to be known
as the "Shiv Ling" or "Shiv's Phallus" has nothing to do with Shiv really. This
is yet again a legacy of the various cult movements extolling Shiv (and through
him glorifying the masculine) + copious efforts to minimize or cutout the
feminine aspect. Besides attempts to depict the feminine as 'unclean', weak and
subservient, while the male phallus/sperm is shown as divine and as a powerful life-force.
[One reading of the various narratives
associated with Shiv + the birth of Shiv-Parvati's first-born, Kartikeya, is
enough to figure this out. We will, of course, discuss and make a humble
attempt to de-code the birth of Kartikeya in our later posts.]
What is now known as the "Shiv
Ling" is essentially a depiction of the union of the male and the female,
the male lingam/linga/ling (phallus) on the female yoni - to
be more precise.
It signifies two things: #1.
The Cosmic union: hence on this day the cosmic energies (viz, Shakti and
Shiv) are symbolically worshipped with offerings of flowers, ghee, incense,
special leaves (mango, bel, tulsi), milk, honey, etc. [The cosmic forces, Shiv and Vishnu (depicting the masculine) are one and the same. While, Shakti and Kaali - depicting the feminine - are one and the same.]
#2. The union of the male and the female: the union
of the masculine and the feminine is also worshipped simultaneously, symbolizing
the celebration of love, of life, of birth, of creation and the progress of
civilization. [It is not for nothing that 'Sanaatan Dharma' and 'Arya Dharma' was
rooted in illumined knowledge or Vedic wisdom. We have altered it, sadly.]
Note the flowers that are used for worshipping what has now
come to be known as the "Shiv Ling": datura, akund and aparajita + the symbology
of "milk".
a.
Datura: the flowers are erect or spreading, trumpet-shaped,
and well known as an essential ingredient of love-potions.
b. Akund:
a pretty purple-coloured, and slightly-scented flower, having a sweet and
agreeable smell. It is called Arca in Sanskrit and has two varieties. Akund
forms one of the five darts with which Kamdev (the God of Love) is supposed to
pierce the hearts of young mortals.
c. Aparajita: the shape of the flower is self-explanatory. [It is also known as 'Shankhapushpi', but is it shaped like a shankh or conch? Wherever the 'yoni' has been mentioned, the name has been altered. Possibly... since it's 'unclean'. :)]
d. Milk: poured in copious quantities. Guess I don't have
to explain the symbology involved here, right? :)
So, as you can see, the "Shiv
Ling" has nothing to do with Shiv. Poor chap. :)
We have altered Sanaatan
Dharma and Arya Dharma. However, the regeneration or rejuvenation cannot happen by
extolling one aspect. Sanaatan Dharma is derived from nature. And Mother
Nature (Prakriti) or Creation (Shrishti) does not discriminate on the basis of
gender or any other 'narrow domestic walls' for that matter. Wonder why we
refuse to learn and mend our ways though. Any thoughts?
Frankly, the renaissance period
that originated in the eastern parts of India (in undivided Bengal-Bihar-Odisha)
has made a much greater + a far more positive impact. 'Coz it was largely
inclusive. Hence, we were able to undo or minimize a variety of negativities (so-called
'customs, traditions and beliefs'). But there is a long way to go; the wheel
has to keep turning. Though for several decades now, the wheel has remained idle,
and that is very sad, indeed. [Do read Part-XVII - to know what the wheel or the Chakra
represents.]
Talking about undivided
Bengal-Bihar-Odisha, I would like to say that we are largely unaware of one of
history's most horrendous events - which happened/was unleashed on undivided
Bengal-Bihar-Odisha by our friendly colonizers. I refer to the terrible legacy
of the notorious 'Indigo Cultivation'. The worst of apartheid + all the gloried
-cides will not be able to match the horrible barbarism that was let loose on
the hapless people of this region. [The stories of 'Neel-Chash' - the forcible
cultivation of indigo; the 'Neelkar Sahebs' - the sobriquet for the friendly
colonizers under whose iron hand + 'chabuk' + much else all this happened, and the
dreaded 'Neel-Kuthis' - the exclusive bungalows that housed these Neelkar
Sahebs... will chill your blood.]
Deenabandhu Mitra's seminal play, Neel Darpan, published in 1858-1859 depicts the story of the brutal oppression faced by the Indian farmers cultivating Neel (indigo). In 1859, the farmers revolted and declined to cultivate Neel. [This play was a major factor in the Neelbidraha, or the Indigo revolt of February-March 1859 in Bengal, when farmers refused to sow indigo in their fields as a protest against the exploitative farming practices of our friendly colonizers.] They faced the brutalities unleashed upon them by the landlords and the officers of the alien raj with courage and determination. The educated elite of Bengal stood by them. In 1866-68, Darbhanga and Champaran (now in Bihar) witnessed agitations by Neel farmers. Later, the farmers of Jaisore/Jassore (East Bengal) revolted in 1883 and again in 1889-90. Bengali farmers have a long tradition of opposition to alien oppression. In 1782, for the first time, they stood against the Yeast India Company's taxman, the diabolic Devi Singh. The farmers in the plains of Assam too revolted between 1893-94 against high revenue rates. They declined to pay such high revenue rates... and were brutally suppressed by the alien regime.
Deenabandhu Mitra's seminal play, Neel Darpan, published in 1858-1859 depicts the story of the brutal oppression faced by the Indian farmers cultivating Neel (indigo). In 1859, the farmers revolted and declined to cultivate Neel. [This play was a major factor in the Neelbidraha, or the Indigo revolt of February-March 1859 in Bengal, when farmers refused to sow indigo in their fields as a protest against the exploitative farming practices of our friendly colonizers.] They faced the brutalities unleashed upon them by the landlords and the officers of the alien raj with courage and determination. The educated elite of Bengal stood by them. In 1866-68, Darbhanga and Champaran (now in Bihar) witnessed agitations by Neel farmers. Later, the farmers of Jaisore/Jassore (East Bengal) revolted in 1883 and again in 1889-90. Bengali farmers have a long tradition of opposition to alien oppression. In 1782, for the first time, they stood against the Yeast India Company's taxman, the diabolic Devi Singh. The farmers in the plains of Assam too revolted between 1893-94 against high revenue rates. They declined to pay such high revenue rates... and were brutally suppressed by the alien regime.
Coming back to the Chakra and
the turning of the Chakra, we seem to have (somehow) shirked this very
important activity. E.g. if we are looking to bring down certain "narrow
domestic walls" such as, negative perception of women or regressive mindsets, a
massive amount of Karm Yog needs to be done... so as to gradually undo masculinization
(found in large parts of the country). To achieve this: women must be made
visible, hold important + responsible positions; debates and discussions need to happen, regressive mindsets
perpetrated through various means/outlets need to be curbed; education and
healthcare facilities strengthened and/or extended, so on and so forth. All this
will gradually change regressive perceptions/mindset/'traditions'/'customs', 'coz, you see,
there is no magic wand, and bringing about positive cultural change is a
Herculean task. No amount of legislation will make any dent, unless and until
regressive mindsets/perceptions are somewhat negated.
We don't need to study events
halfway round the world to figure this out; a quick study of our renaissance
period will suffice.
However, the role of artists and
other cultural icons is very crucial. Meaning: authors, artists, educationists,
musicians, poets, et al have a big role to play, 'coz they wield a huge
influence on society and on people's psyche. [A cursory reading of the various reform
movements that have happened on this land will confirm this. Who do you think have
been the ones that have led these reform movements? Who do you think have been
the ones that were at the forefront of these reform movements?]
Yet, we shun the quiet and continuous
turning of the wheel/Chakra (in every way, covering all aspects of our lives), and plump for bombastic words and much
chest-thumping (especially when it comes to nation-building)!
Perhaps, the former is not glamorous
enough. :) But what has bombastic words and chest-thumping achieved? Has it ever achieved anything??
Well, we only need to recall
Chanakya's wise words: "The serpent,
the King, the tiger, the stinging wasp, the small child, the dog owned by other
people, and the fool: these seven ought not to be awakened from sleep."
Meaning: One aught to be
discerning enough to gauge a situation or event correctly. One mustn't overestimate oneself nor underestimate an
adversary, no matter what shape it manifests itself. And that: it is extremely
imprudent to aggravate a difficult situation and/or to strengthen an already powerful
adversary.
Have Siya-Ram, Shri Krishna or
Chanakya been the bombastic-dialogue-dispensing type?
No.
But what have been their
achievements? Against what odds? [Frankly, can we even hope to achieve a tiny
fraction of it?]
Incidentally, looks like our perception
about Rakshasa is somewhat off the mark. 'Coz (it seems) the greatest
compliment to him has been paid by none other than Chanakya himself. [We
will discuss this in greater detail when we discuss Chanakya and Ashoka. Perhaps, we aught to inculcate the habit of studying the life and times of greats sufficiently
enough... before arriving at a conclusion, instead of having pre-conceived
templates and then trying to force-fit them into those templates.]
Additionally: we may need to take a
re-look at the event that has (somehow) come to define Samraat Ashoka. I
am referring to the supposed event that (apparently) prompted him to embrace air,
thereby qualifying him for history's equivalent to the Nobel Peace Prize. :)
BTW, have you ever wondered
why we are so besotted with the erotic
Krishna (worshipped by the Vaishnavas etc)? Especially since he is a
different Krishna [do read: Part-XX.]
Or what makes us to (sort of)
ignore the tremendously fascinating personality of the Srimad Bhagavad
Geeta and the Mahabharata, someone totally divested of his godhood/miraculous
powers/mythical abilities + involved in nation-building... navigating through (a maze of) shifting power
centers, politics, diplomacy, using peace and war according to requirement? In
short: why do we not show any interest in the one who used his overpowering but human wisdom and
intelligence in the struggle for supremacy, resulting finally in the
re-establishment of good over assorted negativities and
of right over wrong?
This Krishna is bathed
in the complexity of real-life struggle, which is far removed
from the flute-wielding romantic/gokul-ka-chora totally immersed in inane
activities like 'sporting' with gopis. In the Srimad Bhagavad Geeta and
the Mahabharata... we find a master strategist, a great visionary, a superb diplomat and a warrior. In short: a statesman par excellence. Yet we do not
want to know him?!
This Krishna's ever-smiling
visage and occasional levity is merely an elaborate façade; yet we are not keen to venture
beyond that - so as to fathom his brilliant mind, his plans and actions? We do not even want to visualize
the political situation of the country at the time of Krishna, meaning: the
kind of situation that prevailed when Krishna appeared on the scene with his
heroic abilities, superior intellect and tremendous political foresight. He,
having been thrown into the situation, was quite clear in his objective. But are
we?
The tremendous political
acumen of Krishna is highlighted in the way he used all the four principles of Dandaniti
to destroy the malignant power centers, create new alliances that emerged as
counter balances to the existing power structure and used diplomacy to bolster what
was right. He used his basic superior intelligence for this one purpose. It
took some time. It also took some effort. But in the final analysis, he emerged
as the leader whose judgment and veracity could not be disputed. His political
acumen combined with his sharp intellect, personal courage and physical prowess
established him as a major force. This remarkable transcendental man truly mesmerizes.
Yet, the current versions of
the Mahabharata dwell on what? And why?
All we find is lengthy and weighty tomes, soporific
sermons, and a thrust on excessive morality. [But what has all this done to us?]
History is never boring, the
teacher is. :)
Sanaatan Dharma or Arya Dharma
was never an organized religion. Our historical figures, whether ancient or of
later periods, were just that: keertiman or keertimati humans, men and women who achieved
stupendous tasks/deeds despite great odds. In turn, they inspired and were respected, some even revered. But they were never
religiofied. Dharma was never religiofied. To us, Bhagavan Shri Gautam
Buddh has always been a teacher, a guide... outside India he has been deified. Sadly, ever
since the religiofication of our ancient history and greats have commenced, we
have slid. 'Coz though we may be inclined to respect them, we may not be inclined to pray to
all of them. We may not even accept the glorification of one over the other,
right? [As it is, a vast chunk of the narratives is all about the feminine aspect/female always being
subservient, seeking advice, praying to, being a mere shadow of, trying to please... the masculine. Or making
mistakes; which the male then rectifies in no time! All this does not
go down well. It has fractured us, mutilated our itihasa and heritage and weakened Sanaatan Dharma.] Plus: the dubious narratives supplanted (in the name of some or
the other great human) to bring about a variety of social ills (the very ones
that they struggled against!) - have tarnished whom? It has damaged the
greats and their legacy very strongly, while the ones that have thought up
these negativities + inserted them into our ancient texts have made merry. What has been the outcome? What has all this resulted in? :) India can be reinvigorated and Sanataan Dharma regenerated
only if this mist of religiofication is pierced. That is our biggest challenge.
It is a Herculean task.
[Note: By religiofication, I do not mean the worship/puja or the reverence bit, but the attribution of myriad mythical and magical powers to our greats and to their inspirational deeds. Or the perception of them having been figures that inspired assorted cults. Disputes galore. As a result: today, we are left with no worthwhile role-model who can inspire us on the path of Karm Yog. We have been told that they were all celestial beings with magical powers!! Or deities/gods. Plus, the attribution of assorted negativities to them or the channelizing of adharm through them... so as to bring about negativities + give various social ills an unmistakable halo and thus sanctify them - have damaged their great deeds and legacy. They no longer inspire. As for Karm Yog, that has been replaced by a 'dip in the Ganga'. :)]
And... as for Krishna's able disciple
(though they belonged to different eras), we are content to label him as "pockmark-faced",
"skinny" or "ugly-looking". We have no interest in fathoming or even discussing just
how a brilliant, stoic and intrepid young man (with no practical experience whatsoever - in the treacherous
world of kutniti and politics) was (gradually) able to outmaneuver an assortment of experienced
and powerful (albeit negative) entities + checkmated the rampaging white
Macedonian python... to unite a fractured nation and lay the foundations of a
glorious era.
Strange indeed, no?
We are dazzled by red pepper
and want it to be like them. They are our role model. Period. However, we aren't too keen to figure out 'ventriloquism'. You know, Raja and Rancho. :)
The decline of Takshasheela
marked the destruction, persecution and decline in Indian education, thought
and structure. Fewer and fewer believers, knowledge-seekers, students and travelers made the trip to India. "Ism"
was appended to Bhagavan Shri Gautam Buddh's message (besides others of
course). And... a few centuries after the decline of Takshasheela, Mlechcha
invaders destroyed Nalanda, etc.
Our ruin was complete. The
dance of destruction had commenced... We let it happen.
Result? A glorious nation and
a civilized people whose history is defined by unceasing opposition to
slavery, was turned into just that. You see, the Sanskrit language has no word
for a slave. Daas/daasi is an attendant. Slavery as a concept did not
exist... and does not exist. Earlier, the world looked to India for answers.
Today, modern India looks to the West... and they gleefully gratify us
by providing some irrelevant answers - a trail of red herrings.
[We
will continue our discussions in the next post...]
(Do stay tuned…)
Pictures: Illustrations of: Devaraj Indra astride Airavata, Indra wielding the 'vajra'; Shiv-Parvati; devi Aindri, Indra 'killing' Vrtrasura; Biplabi Rash Behari Bose with the Azad Hind Fauj; Shiv; Parvati fighting assorted negative entities; Shiv-Parvati in their 'Ardhanarishvara' form, the "Shiv Ling"; the datura, the akund and the aparajita; the Krishna of Radha-Krishna, the Krishna of the Srimad Bhagavat Geeta and the Mahabharata; Chanakya.
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