Though the terms 'karmakaand' and 'anushthaan'
have a more or less related meaning, they appear to signify different things,
or degrees of performing religion-related observances. Both imply 'ritualism'
in religion, and the terms are generally employed against the Hindu Sanaatan
dharma tradition of India. With the Ram Temple of Ayodhya now having
become the cynosure of all sorts of activities in UP and perhaps, across
Northern India, the terms have gained greater significance. The terms have been
referred to in connection with the rituals to be enacted in Ayodhya in
connection with the praanpratishtha (ceremonial installation) of
the idol of Sri Raam.
In the Indian tradition of
philosophy which explores the sheaths of human consciousness the ultimate core
of consciousness is described as 'aanandmaya' (bliss). In other
words, the ultimate aim of existence could also be understood as unadulterated
bliss - which could be termed God, or Paramaatma, or the Ultimate. In
Psychological terms, it could be seen as the realm of self-actualisation as described
by Maslow1.
The kind of enthusiasm shown by
the BJP government of UP and perhaps, the central government, appears so
contagious that it is seen spreading to almost all domains of public
life. Secular systems like universities have also been seen caught up in
the tide, and Lucknow University recently issued an office circular to all
affiliated institutions to ensure that they don't fall behind in the
preparation for this great event instructing them to decorate and
illuminate their premises, and ensure swacchtaa of the
surroundings. While these directives have the bearings of a typical
theocratic nation, the fourth estate appears smugly oblivious of this, and
appears to be going all out to project the news around such activities as if
that were the new normal. This trend is very evident in the local
language print and visual media, whereas it is toned down in the English
media.
That a political party has come
to power on the basis of a religious manifesto, and is making an all-out effort
to fulfil that, and regain or emphasize the heritage and cultural tradition of
the dominant majority is to be accepted as a reality in the democratic process
mediated through majority rule, but the government and its functionaries to
confuse and mix their official roles and personal preferences does not really
augur well for a democracy, still established as secular according to the
constitution.
The elected governments while
going all out to fulfil the mandate of the Ram temple, especially with the
sanctions of the highest body to spell out the rightness of actions in the
light of the 'scripture of the nation' (the constitution), are accomplishing
some good beyond religiosity: 1) the effort to infuse technology of the latest
order in reorganising the city of Ram - demonstrating that tradition (paramparaa)
needn't be opposed to progress (pragati) 2) to build up
infrastructure along with the structure of an architecturally magnificent
temple - roads, hotels, airport 3) purposefully naming the new and
state-of-the-art international airport after Maharshi Valmiki - killing two
birds in one shot (i) reemphasizing Ram and Ramayana and (ii) boosting the
morale of the suppressed groups in the broader Hindu fold - the Dalits, as
Valmiki is said to be representing a backward caste in many parts of North
India. and 4) promoting swacchataa (cleanliness) as a
spiritual attribute to welcome the deity Lord Ram, clearly tapping the
opportunity for a much-required field of action, and leading the drive through
personal involvement of the leaders. However, one is surprised to learn
that the President of the nation, especially with the rare epithets of
belonging to a tribal community and being a woman, is not included in the guest
list for the installation of the idol of Sri Ram, who had the sagacity to
accept from the tribal ascetic Shabari the 'jhuthan ber' (the Jujube
berries she had tasted to check for their edibility)!
I felt that this occasion could
have been tapped by the political leadership for building up the nation further
on the path of communal harmony, fellowship and everyone's growth (sab kaa
vikaas, sab kaa saath, sab kaa vishwaas and sab kaa prayaas) by
being a little more broad-minded after the much-touted axiom of 'vasudhaiva
kutumbakam'.
(i) By appreciating the Muslim
community for amicably accepting the Supreme court judgement and by rendering
all support to them to ensure that a suitable structure for substituting the
demolished masjid is erected along with the Mandir. I feel that would
have been more Maryaadapurushottam Ram-like.
(ii) By inviting all the
religious heads of the various religious groups of the nation for the ceremony,
appealing for harmony, and shedding the religious jingoism observed in the
preparations happening around.
(iii) By having shown some
respect to the religion and government separation as enshrined in the
constitution, and avoiding constitutional authorities utilising their positions
to explicitly favour and promote their own religion.
But such devotion to Ram would require Ram devotees like Sant Kabir or Mahatma Gandhi to lead the mob, rather than those who are currently leading them, whose thrill at this accomplishment often borders religious frenzy.
While the average citizen with
a Hindu tag (even those who were deprived and systematically subjugated
by the typical caste practices, now happily wearing the tag, in spite of the
continued oppression under those systems in several parts of the nation)
appears to be jubilant about the whole thing, the question of being truly
'religious' - being in the right relationship with the Ultimate, with fellow
beings, with one's self, and with the planet remains alive. Do all these
'actions' around solemn rituals rebuild the rhythm of the right relationships (rta, as
said to be 'heard' in Rgveda)? Do they help them in progressing towards the
ultimate religious goal of aanandamaya atman? Do they help in being
self-actualised persons? The ancient description: 'ramayte iti raam',
implies Ram is the one who unifies (could also be read as reconciles) the
individual self (aatma) with the ultimate self (paramaatmaa),
if accepted, then the efforts would have much more to go - go beyond the
ceremonies to action for reconciliation, so that starting from the Ram of
Ayodhya, the deity who was Maryaadapurushottam among men, who
respected the opinion of people, who took care of and respected the tribals,
women and the elders, who was willing to sacrifice one's personal gains for
that of the society, who helped other nationalities to thrive along with
his own (Kishkindha, Lanka) promoting good governance there, the followers of
Ram are able to establish the Ram beyond the Kingdom of Ayodhya, as the
indweller who is able to fulfil the deepest of human longings, aananda, the
state of harmony among the individual selves and with the Ultimate self.
My prayer is that in this modern 'bhakti kaal', the Rambhakt Kabirdas' prophetic saying be found not true:
Raam raam kar sabai bakhaana Raam naam ka maram na jaana!!
(Everyone praises saying 'Ram Ram', but they have not grasped the core of the name of Raam).
J. Prashant Palakkappillil CMI Ph D
1Maslow, Abraham. 1943. “A Theory of Human Motivation” in Psychological Review
Ram : <https://letslearnslang.com/origin-of-the-name-ram/> Jan. 15, 2024
Ram: <https://www.speakingtree.in/allslides/ramayte-iti-ram-mystery-behind-the-mantra-revealedramnavami-specialby-sri-sri-dadaji-maharaj/ram-naam-for-sadhak> Jan. 15, 2024
Valmiki Caste: <https://en.wikipedia.org/wiki/Valmiki_caste> Jan. 15, 2024
Good thoughts that lead to introspection and extrospection.
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