Not a matter of faith alone

THIS refers to the well-researched piece by Raghuvendra Tanwar, "Not a matter of faith alone" (January 24).

The writer has aptly put the case of conversions in a proper perspective. There, however, is another dimension to the raging controversy. If a given mass of persons is divided on a particular line, it results in the formation of groups. If sufficient amount of animosity is generated amongst them it will further crystallise the situation and a block of people will tend to rally around an anchor. In short, division generates power.

In the modern democratic times, power has become all the more desirable and difficult to acquire. This has led to the use of religion as a divisor for acquiring power. Europe had to undergo thousands of years of Dark Ages because religion was mixed with politics and then blatantly used as an instrument for capturing and sustaining power.

The same trend seems to be emerging in India. After a sustained hate-campaign against Muslims, certain "dark forces", have now turned their sight on Christians, may be Buddhists are the next in line.

The real motive is to capture power. Religion is only a means to achieving an end. These people are irreligious and have scant regard for religion, which is a pawn in their power game. To retain the glory of Hinduism, it’s necessary to purge it of such elements who are hitting out at the very vitals of this great philosophy. Now, the onus lies with the Prime Minister, to save the vital, secular fibre of the country.

He should come down heavily on those who seek to desecrate religious shrines to show that he neither sympathises with such elements nor is he ineffective.

VIKAS VASISHTA
Badehar

Taming of the beast

In her thought-provoking article "Taming the beast within" (January 31) Usha Bande argues that only the individual man and woman can wrought inner transformation. The question arises whether an individual is capable of bringing change in a society or not?

We have to be clear about how conflict, violence and aggression is possible when a man is rational and cooperative. In fact, during the thousands of years of human evolution, our personal simple tribes grew into impersonal super tribes. In this socialising process, the ancient pattern of conduct-forming compassion, kindness and mutual assistance came under heavy pressure and break down and gave way to hate, cruelty and disunity. As a consequence, our society has become socially unmanageable. At the slightest provocation we go to the extent of taking the life of fellowbeings. The malaise from which we suffer is therefore, is not due to economic misery but an alarming moral misery".

Our thinkers and philosophers are anticipating a bright future in the 21st century, whereas the reality is otherwise. The anaemic condition of our society is a harsh reality in the present context. The tragedy is this that these intellectuals and philosophers and artistes are merely transforming teachings and discourses of Mahatma Gandhi into dogma and ritual without becoming role-models who live by moral values. How it is possible that a man as an individual can bring about change in the social condition of a society?

The law of life should not be competition or acquisitiveness but cooperation — the good of each contributing to the good of all. In such a society, the emphasis will be on duties, not on rights. The rights will follow the performance of the duties.

To achieve this objective, we have to give a new direction to education and evolve a new type of human unity in which social ineuqalities exist negligibly.

P.L. SETHI
Patiala

Beyond awards and titles

Chanchal Sarkar in his column "Speaking generally" has rightly held that there was hardly any reason to "honour" Jayaprakash Narayan with the Bharat Ratna which he had already refused in 1977.

J.P. was too big for any political office or, for that matter, for any title. A man who could have become India’s second Prime Minister became the second redeemer of the nation, liberating the country from the stranglehold of the Emergency imposed by Indira Gandhi in a neurotic bid to keep herself in power.

Soon after Independence, Nehru wanted J.P. to join his cabinet. But he said: "No bhai, no bhai — I want to change the nature of man". J.P. saw life in all its shades. Marxism, Gandhian ideals and Fabian socialism interested him as he grew up in a country in British bondage. He was called "the people’s pathfinder".

J.P. never needed to be "honoured" with Bharat Ratna. I would rather like to say that he has been disgraced by putting him in the category of men like M.G. Ramachandran.

No one today seems to remember J.P. even ritualistically on October 11 — the birthday of the Loknayak. India never needed JP as badly as it does today when politicians (of all hues) are out to devour the nation — when nothing but pelf and power has become the faith of all political players — be it a Sonia Gandhi, a H.S. Surjeet, a Jyoti Basu, a Jayalalitha, a Mamata Banerjee, a Bal Thackeray, an Ashok Singhal et al.

A new wave of turbulence is again in the political air and this time with a greater velocity. Can anyone remember those lines which sustained JP in his despondent hours?

All nature is taught in radiant ways to move

All beings are in myself embraced.

A fiery boundless heart of joy and love

How art thou beating in a normal heart?

Of bondage

This is with reference to the article "Bondage of freedom" by Y.P. Dhawan (January 17).

The definition of freedom is not so straight, it has many layers. Each layer depicts a different meaning of freedom. Freedom from one angle is bondage from another. Nobody is free from prejudice. Action is usually motivated by one’s own considerations. But these considerations are not formed in a vacuum, but are the yield of social bondages at large. Sometimes, traditions and customs become obstacles.

As technology progresses, it adapts new customs and norms. But this is a slow process, society lags behind and it results in conflicts. Norms that seen convenient at one time became burdensome at another time. These social bondages of freedom have been influenced by the economic and political atmosphere. People with different economic and political positions have different rights and obligations.

A newspaper is called as biased when it favours one particular political party. On the other side it is the freedom of Press to favour or condemn any party.

The subconscious mind is free from one’s action, objectivity or rationality. The mind is the reflection of one’s perception.

Coming to the freedom of "I" from "me". Man is bound to others. His obligation is to the family and society. His lone for one a hate for others. In this situation the creature in him ceased to exist. He forgets what he actually wants to do. Abolishing these bondages can bring freedom but never in isolation.

GURVINDER SINGH KANG
VPO Dalutpur

A quality called courage

Apropos of Taru Bahl’s write-up", A quality called courage (January 31), courage plays an important role in a person’s life. It manifests itself in various forms, such as courage of conviction, courage to admit mistakes, and take one’s courage in both hands etc. The best way to behave, when crisis strikes is to be courageous. Nothing attracts or distracts a strong-willed and courageous person. No weak thoughts or doubts can trouble him.

When obstacles come in his way, he stops crying and starts trying with all the courage that he possesses. It only takes an ounce of courage to remove a tonne of distress. Every situation in life must be faced, so why not face it with courage? Sometimes, the goal seems far away and so high, but courage helps us reach it.

The ability to smile in the face of disaster is the result of a stable mind and courage.

O.P. SHARMA
Faridabad