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Category: Namaskaar

Laxman Rekha – Accountability

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At his best, man is the noblest of all animals, separated from law and justice he is the worst’. —Aristotle.
The issues for us are:
• what do we mean by ‘Laxman Rekha’. Is it an imaginary line or does it prescribe the limits of human behaviour ?
• why is it prescribed only for humans ? and
• what are the consequences of crossing the ‘laxman rekha’ ?

I don’t have the answers but will still make an attempt to share my thoughts on these perennial issues. In my view, ‘laxman rekha’ is meant for us humans because we have the capacity to think and act. Other creations act according to their nature as they don’t have the faculty of thinking.

‘Laxman Rekha’ I believe is a code of conduct for us — human beings – laid down by us as members of society.

Whenever a person crosses the ‘laxman rekha’, he/she faces the consequences – our epics and history depicts this. For example :

• When Bali – a very learned and powerful ruler crossed it by co-habiting with his brother’s wife – and usurping his kingdom, he met his end at the hands of Ram.

• Aahilya for wrongly and not wilfully crossing the ‘laxman rekha’, became a stone and had to wait for Ram to revive her.

• Sita had to go through ‘ágni pariksha’ and suffer separation from Ram for crossing the ‘laxman rekha’.

• Draupadi crossed the ‘laxman rekha’ of a ‘good host’ when she called Duryodhan ‘andhi ka beta andha’ and she sowed the seeds of war – Mahabharat.

• Clinton crossed the ‘laxman rekha’ for his immoral behaviour and was impeached. He apologised and survived but the damage he did to the office of the President survives. The blemish hasn’t gone away despite his services to society.

• Cancer survivor and cancer care evangelist Lance Armstrong – super cyclist and super hero – the man whom fame and fortune favoured, confesses to the use of drugs and paid a big price – loss of respect.

• Walmart, the largest retailer in the world has been charged for violation of Foreign Corrupt Practices Act for indulging in bribery and corruption in Mexico. This has resulted in Walmart initiating investigations in India and China. Newspapers report that some officers, vendors and consultants have been suspended in India and expansion of Bharti Walmart is on hold — the result – loss of reputation and business, and possibility of prosecution in the USA.

• Ramalinga Raju – the founder of Satyam suffered in prison for over two years and is facing a host of civil and criminal cases.

• Recently, our Law minister had to resign for interfering with investigation reports.

The list is metaphorically unending.

It is a fact that the pain of leaders and icons crossing the ‘laxman rekha’ for the followers becomes personal – which makes the followers revolt both mentally and physically.

Consequences of crossing the ‘laxman rekha’ are visible in society today – the cancer of corruption is having disastrous consequences on governance and economic and social environment and behaviour. The way our parliamentarians (leaders) behave in parliament – exhibits a kind of violence which is abhorring. The tragedy that it is that these very leaders ask us not to indulge in violence and remain within ‘laxman rekha’. They forget it is not words but actions which are emulated by people. Parliament is a forum created to discuss, debate and decide and not for storming into the well and tearing bills being tabled. It is a forum created to create laws and not break laws. Our leaders have probably forgotten the maxim: ‘lead by example’.

All this violence of crossing the ‘laxman rekha’ is for us to feel – Society is on tenterhooks and explosive. At the drop of a hat we have strikes, dharnas and violence – which I reiterate are nothing but consequences of crossing the ‘laxman rekha’. We are experiencing violence of all kinds — we have become intolerant and are sacrificing our right to express the banning of books, art, people and movies that is not only adversely impacting us, but will also affect future generations. Salman Rushdie christens the present environment as ‘cultural emergency’. Shobhaa De says ‘we are living in the republic of hate and nightmares’. We as a nation cross the ‘laxman rekha’ when we stifle ‘freedom of speech’, a fundamental right guaranteed by the constitution. We are giving up the concept of – ‘live and let live’. Any time whether at home or at office or as citizen the moment, I indulge in ‘you have no right’, I am crossing the ‘laxman rekha’ of tolerance and this crossing leads to strife. Believe me, the ‘right to express’ includes the ‘right to dissent’ Mr. Manish Tewari, our Minister for Information and Broadcasting affirms that :

‘Freedom of expression must include right to offend’.

‘Laxman rekha’ is not only for sinners or saints or for those in power but is also for us – the normal – the householder, the office goer and the entrepreneur – who despite corruption value ‘values’.

It is a sad fact that we are unconsciously imbibing the culture of conflict, crime and corruption and I dare say all of us are directly or indirectly have contributed to it and are affected and impacted by this. We are impatient and intolerant. We need to remember that today’s leaders have risen from amongst us. We in India and probably people across the world have crossed the ‘Laxman rekha’ – the result is unrest. Let us not forget that all crimes – social or economic – represent crossing the ‘laxman rekha’. For example:

• The Chief Minister of a State – a beloved leader – wants her driver to be whipped for being 15 minutes late – the Times of India of 08-02-2013.
• Khaps in Haryana and Punjab have mandated and ensured that a couple though married be separated because marriage between the two castes to which they belong is not permitted by custom.
• Minister of a State is said to be involved in the murder of a police officer.
• Members of a state assembly are charged with assaulting a police officer. The questions we have to ask ourselves are :
• Is this the secular India we gave ourselves and was dreamt by the leaders who drafted our Constitution
• Is this non – tolerant environment that we want to live in and leave for our children.

The issue is: if this is what we don’t want, then what should we do to contain this and bring back the culture of love, compassion and confidence in law to live within the ‘laxman rekha’ and be happy.

I believe ‘laxman rekha’ is the litmus test of accountability not only for the society but for each one individually. Hence , it is for us as members of society to lay down, modify or reject the norms. We are the ones who cross or maintain the ‘laxman rekha’. Being an optimist, I believe that there is a ray of hope because there is a silent revolt against the present environment of corruption and intolerance. Ministers are resigning apparently because of intolerant behaviour of a chief minister. The recent protests against corruption and misbehaviour (rape) are instances of this resurgence. People and press are talking about ‘ethical values’. We also now have the Right to Information Act – which is bringing transparency in governance and probably instilling some ‘fear of retribution’ in those who govern – the powerful. It was Kahlil Gibran who said:

‘Life without freedom is like a body without a soul and freedom without thought is like a confused spirit’.

To bring ‘laxman rekha’ back in society, let us join this silent movement by contributing to it both ‘time and money’. Gandhi had resilience. It was his faith in our desire and need for freedom that gave us freedom. Let us develop ‘resilience’ and return to ‘values’ even despite having been bent and battered. Let us revive the spirit to live by ‘values’ by living ‘values’. This will be our legacy to the young and coming generations.

Let us do and we can. Let us not cross ‘laxman rekha’. Let us bring back ‘accountability’.

Awake, Arise……………..

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The clarion call given by the patriot saint Swami Vivekananda is as relevant today as it was when it was given more than a century ago. He said ” Awake, arise and stop not till the goal is reached.”

His passionate appeal to the youth of this country was to get up from the stupor, dream big, have faith in oneself and take action. He said “Take up one idea. Make that one idea your life – think of it, dream of it, live on idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success.” His emphasis on the power of the mind and thoughts was clear when he expressed that the infinite library of the universe is in our own mind.

His concern for the poor and downtrodden was almost unparalled. God manifests in them and when we serve them we serve God. ‘Daridranarayan’, a phrase which Mahatma Gandhiji popularised, was an expression of Swamiji’s call to serve the under privileged. ‘The God in them wants you to serve him’ is how he put it.

Another area of concern was the evil of trampling on women. He felt that God is the omnipresent force manifesting in women and that our country was weak because women were not honoured. The recent case of Nirbhaya is a stark reminder of this reality. Swamiji observed that along with other things, women should acquire the spirit of valour and heroism. He had great faith in the power of women folk which is evident in his observation that – “with five hundred men, the conquest of India might take fifty years: with as many women not more than a few weeks.”

“Have faith in yourself”, he said, “all power is in you – be conscious and bring it out.” Swamiji considered an individual an atheist if he did not believe in himself.

His love for India is evident in his utterances. Dr Annie Besant called him a Warrior Monk whose figure was instilled with the pride of India. Sister Christine remarked that “our love for India came to birth when we first heard him say the word ‘India’.” Swamiji described himself as condensed India. So much was he India personified that Rabindranath Tagore is said to have told Roman Rolland “read Vivekananda if you want to know India.”

He desired national integration because he felt that sectarianism was the reason for the colonial rule. He made an ardent appeal of oneness and observed that India shall rise out of chaos, strife, glorious and invincible with Vedantic brain and Islamic body.

Speaking of true religion, he observed that each soul is potentially divine and the goal is to manifest divinity within and advocated the practice of karma yoga, bhakti yoga, raj yoga and gyan yoga to achieve pure Bliss.

As we celebrate Swamiji’s 150th birth anniversary, let us imbibe his spirit. Let us awake and arise. Let us work towards realising the India of his dreams.

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GIVING — LESSONS FROM LIFE

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“Give now, that the seasons of giving may be yours and not your inheritors” — Kahlil Gibran

(1) His name is Dhairya, age about 7 months. I have not even seen him. But he is in my list of Gurus! His mother is a C.A. One morning she called me, and conveyed that they are opening a bank account for Dhairya; and that the first cheque to be issued from his account will be for charity! Dhairya has taught me that one is never too young to start giving! I learnt that one can start giving at any age. The mother also taught me how children should be given sansakaras.

(2) Her name is Naseema Hurzuk. They fondly call her Naseemadidi. She became a paraplegic when she was barely 17. She must be 61 years old now. In spite of the terrible tragedy, she courageously built up her own strength and decided to help other handicapped persons. Her organisation is called ‘Helpers of the Handicapped’. She has by now helped over 8000 persons. Her autobiography ‘NASEEMA — THE INCREDIBLE STORY’ brings tears in one’s eyes. What touched me most is that even when she was in that dire state, she started donating blood! I learnt from Naseemadidi, that one’s handicap is no handicap in helping others. One only needs courage and, of course, the grace of God.

(3) His name was Behramjibhai Irani. He died several years ago. A middle-aged Irani musician, who played mandolin in film orchestras. I walked into his house on 2nd floor in an old building at Grant Road uninvited. I wanted to learn to play mandolin from him. He was making his living by playing in film orchestras, and earning only 30/40 rupees per day as and when he was called to play. I went to him for a few years, but anytime I asked him for his fees, the answer was “Go out of the house and down the stairs! I am not teaching people for making money.” What was extraordinary about Behramjibhai was — he was totally blind. Here was a blind musician, making a living by playing in orchestras, but teaching me a young man from well-to-do family and several other students free of charge and refusing any fees.

I learnt from Behramjibhai that even a blind person can make you ‘see’ and give you a vision of life.

(4) His name is Pandubhai Maganbhai Mahala. He is an adivasi. He lives in a small village located far away in Dharampur, a backward area on Gujarat-Maharashtra border — on the bank of a river. A few persons from Sarvoday Parivar Mandal were dreaming of putting up a school there. The question was of getting resources for buying land. Pandubhai — a poor adivasi very graciously gave away his land! Despite being poor, giving came effortlessly to him! I learnt from Pandubhai that one need not have lot of money in order to give. One only needs richness of the heart.

I cannot help recalling an article called ‘Madhuri and Pushpa’ about two girls seven years of age. It is my favourite one, because it is written by Mahatma Gandhi, ‘The Collected Works of Mahatma Gandhi’ (Vol. 23 : 6 April 1921-July, 1921 pp.330-333) and also because Madhuri in this episode is my mother. It is a great example of how during our freedom struggle even children contributed wholeheartedly. This is also a reminder to the present generation as to how millions of selfless sacrifices of young and old, rich and poor, were given in the fight for our independence. Readers can view the article on:

http://www.gandhiserve.org/cwmg/VOL023. PDF > Article no. 152, pg. no. 330.
This article time and again reminds me that what my mother could do when she was only seven, I am unable to do at 77. At seven she virtually gave away all her wealth. I am reminded that giving has no limits.
“. . . . And there are those who give and know not pain in giving, nor do they seek joy, nor give with mindfulness of virtue;

They give as in yonder valley the myrtle breathes its fragrance into space.

Through the hands of such as these God speaks, and from behind their eyes He smiles upon the earth . . . .”

— Kahlil Gibran
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Seva: Humanitarian service is central theme of sikh philosophy

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“The best way to find yourself is to lose yourself in service of others.” — Mahatma Gandhi
The concept of community service or Seva is central to the spirit of the Sikh faith. God is all pervasive, and what better way to realise Him than through service? He is no separate from His creation; so serving Him by serving what He has created is the ultimate duty of every Sikh. The Sikh often prays as did Guru Arjun Dev: ‘As Your servant, I beg for Seva of your people, which is available through good fortune alone.’

Seva or service occupies the central place in Sikhism where no worship is conceivable without Seva. The spirit of service not only creates in one’s heart, love and affection for others, but also helps the person overcome his ego, the main obstacle in the path of spiritual realisation. Service is suggested as a practical way of life for a Sikh, and he is expected, among other things, to meditate on the Name of God and perform service for the welfare of humanity.

Service could be any kind — serving the poor and needy; giving charity, providing food or shelter, helping a person in distress, saving someone in danger or reading the scriptures for his solace or providing services for the common good. These acts are considered far superior to countless sacrificial fires and performance of ceremonies or mere meditation and worldly knowledge, says Bhai Gurudas.

Seva can be rendered in any form through labour, feelings or material means. The first is considered the highest of all and is prescribed for every Sikh.

Dignity of labour is realised the foremost in Guru Ka Langar, the community kitchen, and in serving the Sangat, the holy assembly. Langar is the unique way of combining worship with Seva. One can contribute in cutting of vegetables, cooking of food, distribution of water in

Langar, washing of utensils, cleaning of the premises, taking care of footwear as well as in collection of rations. Langar, therefore, becomes a place of training in voluntary service and helps develop the notion of equality, hospitality and love for human beings. It makes you humble by helping curb your ego. Humility is a special virtue recommended to the Sikhs. It can be acquired through Seva. The Sikh prayer, Ardas, ends with a supplication for the welfare of all, ‘Sarbat da Bhala’. The attitude of compassion should be combined with a practical way of serving God through His creation.

Seva through material means should be a silent and non-personal contribution. It is meant for the welfare of the community and the whole humanity, and should be done in a way as to help dissolve one’s ego. Even in serving others, one serves not the person concerned, but God Himself through him. Even as one feeds the hungry, it has been the customary Sikh practice to pray: “The grain, O God, is your own gift. Only the Seva is mine, which please be gracious enough to accept.”

Service should be rendered without any expectation of reward. Desire for any reward in return turns it into a bargain, and it ceases to be a service. ‘He who serves without reward, he alone attains God’. True Seva, as pro-claimed by the Gurus, must be performed in humility, with purity of intention and without any desire for reward. Service is its own reward that leads to liberation. ‘We get eternal bliss through service of God and merge in the peace of poise,’ says the Guru Granth Sahib.

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