Random Thoughts on the Puja Khedkar Issue, Civil Service Conundrum, Society and State

The trainee IAS officer Puja Khedkar's case has brought in too many questions to the surface for the state and society to ponder over. The alleged notorious discrepancies, impropriety and misconduct on the part of the probationer in question must jolt us from within. It is also important to note that our collective societal efforts only will pave the ways for cleaning the rot. Like many other cases, the Puja Khedkar case too might have been swept under the rug had it not been for the media and civil society's collective efforts to keep the issue boiling. The social media too has played significant role in bringing the alleged notoriety to the public glare thereby invoking the anger and resentment against such misdeeds.

In my opinion, this issue also hints at the fault lines in our social consciousness. I wonder, why should the jobs in the civil services occupy such a high prestige and hype? The answer to that, in my opinion, is we have attached so much of importance to them. Why? Because there is power, public glare and a lot of money earned by using corrupt and deceitful practices. A lot of individuals in the public services are not at all happy with the salary that they draw for the jobs they do. In fact, they are constantly finding out ways to mint more money by indulging in all kinds of wrongdoings. 

There is then a broader question. Can individuals alone be held responsible for such degeneration? No, society equally is responsible for falling moral standards of our times. We revere heroes like Bhagat Singh and organize all sorts of drama on their birth and death anniversaries. But do we at all learn any lesson from the sacrifices they made for us? We want Bhagat Singhs but not in our homes. We want them to be born in someone else' place. Our wretchedness can be gauged in the fact that we become all happy when our family members earn huge money deceiving or harassing others who are in desperate situations.

Even a sacred institution like marriage is not untouched by this. The prospective groom who earns more money through corrupt means has a higher value and preferred more by the bride's side. In fact, the bride's side especially asks whether the boy to be married to their daughter earns anything over and above his salary or not. It is not possible for those who do small jobs to earn this kind of illicit money. But officers working in the central and state services have all wherewithal, power and connections. Not all but some rotten lot uses these means unscrupulously to fill their coffers. In certain parts of India these civil servants get huge money and other gifts in marriage as dowry. In fact, their family members insist on these demands from bride's family. 

The name and fame attached to these services is another allure when it comes to these services. Most of us on social media must have seen a young officer with cameraman filming his stunts or scolding his subordinates in the public. The young and impressionable minds watch this kind of undesirable public show and aspire to be somebody like the one in question. Then there is a coaching class industry that uses every kind of trick to seduce the naive young civil service aspirants. The industry makes them believe that everyone who joins a particular coaching class can crack the tough exam. A lot of bright youth then abdicate their steady career and spend years and years preparing for these civil services. Obviously, there are limited number of vacancies in the central and state civil services. Not every aspirant would be accommodated is the fact.

Approximately 13 lakh candidates appeared for the 2023 UPSC prelims with 1105 final vacancies. The same situation persists when it comes to most of the state civil services examinations also. Now the question is - where will the other aspirants go? Furthermore, since some of them have prepared for more than six years, they would not be considered in the fields which they were trained for. Now, imagine a situation in which a long standing civil service aspirant gets to work in the second or the third class service. Would he/she ever be happy in his/her life or would he/she ever do justice to the job? Therefore, I am of the opinion that the age limit for the civil services must be reduced substantially, say for example 25 years should be for the General Category, 27 years for OBC Non-Creamy Layer and 29 years for ST/SC candidates. It would help them plan alternative careers if not succeeded, as they are still young and can rebuild their lives. If an individual remains unsuccessful in the civil services after having prepared for 35 or 37 years, by the end of it all the person is all lost and broken. I personally know many such cases.

We also need to raise the questions on the selection process of candidates and their training in the institutes like Lal Bahadur Shastri National Academy of Administration and many others. What kind of training is imparted to the trainee officers who do not come out with certain sense of moral values and sense of responsibility? This question is pertinent as the trainee officer, Puja Khedkar, has allegedly demanded separate office and official car along with the unauthorized use of a beacon on her private Audi car. How could she still be inducted in the service despite she had skipped multiple appointments in Delhi for medical check-up to verify her disability certificate and then submitted a report from a private facility?

Furthermore, it is alleged that she did not fall under the OBC non-creamy layer as her father Dilip Khedkar, a former civil servant, had assets worth ₹ 40 crore. How could she acquire a fake certificate to fit in PwBD criterion when she doesn’t fall in the required disability parameters? Who issued these certificates to her? These are some of the hard-hitting questions we need to raise. Therefore, not only Puja Khdedkar but the ones who issued such fake certificates must also be taken to task.  There is also an ample space to believe that this must not be an isolated case. There must have been many other fraudsters to have escaped such public scrutiny.  We must address these lacunae in the system sooner rather than later.

Furthermore, the central and state legislative organs must develop a mechanism in which the income of households get properly measured. Otherwise, the non-deserving candidates will play with the system and usurp in the OBC non-creamy layer or EWS benefits depriving the deserving individuals. There is no space for the ones working in the organized sector to hide their income but business owners usually do that. Then they indulge in such forgery and also evade taxes on a huge scale. The civil services are also like any other public services and we need not attach unnecessary hype or fame to them. Public servants must be made accountable to people. They must be prevented from making public spectacle in a bid to grab attention in the print, electronic or social media.

विमर्शों (Narratives) का मायाजाल और हमारी भूमिका

 

विमर्श जिसे अंग्रेजी में नैरेटिव कहा जाता है, वह ऐसा एक बौद्धिक तर्क अथवा कुतर्क है जो समाज को सही या गलत रास्ते पर चलने के लिए बाध्य करते है। इन नैरेटिव के माध्यम से समाज सही अथवा गलत ढंग से संचालित भी होता है। समाज और राष्ट्र के सुचारु ढंग से चलने  की कामना रखनेवाले  लोग नैरेटिव  को अनदेखा  नहीं कर सकते हैं। हमें उनसे, उनके प्रभाव से, और जिस तरह से वे कई मुद्दों की जड़ें हैं, जिन्हें हम ठीक करना चाहते हैं, उनके प्रति सचेत रहने की आवश्यकता है।

आज हमारे समाज में कई प्रकार के विमर्श उपस्थित है। हमें यह भी जानने की आवश्यकता है कि समाज को तोड़ कर छिन्न-विच्छिन्न करने वाली शक्तियों द्वारा चलाएं जाने वाले विमर्श आज भी समाज में प्रभावी ढंग से संचालित किये जा रहे है। परन्तु, वास्तविकता यह भी है कि समाज और राष्ट्र के हितों को सर्वोपरि रखने के पक्षधर लोग कई मायनों में इन विमर्शों को तोड़कर अपने विमर्श गढ़ने में पिछड़ जाते है।  इसलिए उन्हें  राष्ट्र और समाज को पोषित करनेवाले विमर्श गढ़ने के साथ ही समाज को गलत राह पर ले जाने वाले विमर्शों को तोड़ने की आवश्यकता है। इस दिशा में कार्य करनेवाले लोगों के लिए अध्यन यह एक महत्वपूर्ण साधन है।

उदहारण के लिए प्रतिवर्ष 9 अगस्त को मनाये जानेवाले  "वैश्विक मूलनिवासी दिवस" अथवा “विश्व आदिवासी दिवस” (अंग्रेजी में "International Day of the World's Indigenous Peoples") की चर्चा करते है। यूरोपीय साम्राज्यवादी ताकतों के द्वारा उत्तर अमेरिका और दक्षिण अमेरिका और विश्व के अनेक हिस्सों में वहां के मूलनिवासियों का नरसंहार किया गया। उनके द्वारा अपनी साम्राज्यवादी लालसा एवं उन प्रदेशों के मूलनिवासियों पर अपना वर्चस्व स्थापित करने के लिए उनकी संस्कृति और सभ्यता को ध्वस्त किया गया। द्वितीय विश्व युद्ध के पश्चात जब इन दबे कुचले मूलनिवासियों की जब आवाज उभरने लगी तो उन प्रदेशों के मूलनिवासियों ने उनपर विदेशी याने कि यूरोपीय  साम्राज्यवादी लोगों द्वारा किये गए अत्याचारों को उजागर करना शुरू किया। इन दबंग और साम्राज्यवादी ताकतों ने अपने खिलाफ आक्रोश के प्रति एक सुरक्षा कवच प्रदान करने के लिए यह "विश्व आदिवासी दिवस" मानना शुरू कर दिया ताकि उन उन प्रदेशों में उनके अस्तिव को कोई चुनौती न मिल सके।

इस परिप्रेक्ष में उन्होंने अंतर्राष्ट्रीय श्रम संगठन (Internatiola Labour Organization - ILO) संयुक्त राष्ट्र (United Nations - UN) आदि अंतर्राष्ट्रीय संस्थाओं का भी भरपूर उपयोग किया।  उसके पीछे मूलनिवासियों को अधिकार देने की इच्छा से ज्यादा उनको शांत करने की प्रेरणा काम कर रही थी। इसके अलावा, ये ताकतें ९ अगस्त जैसे दिनों की आड़ में स्वंतंत्र देशों के संप्रभु मामलों में हस्तक्षेप करने और अपने नवसाम्राज्यवादी एजेंडे को आगे बढ़ाने की कोशिश भी कर रही हैं। वर्तमान समय में भी वे चाहते है कि भारत जैसे विकसनशील राष्ट्र उनके उनके प्रभाव में रहे, उनके लिए पोषक नीतियों को अपनाए, स्वंतंत्र होकर भी अपने राष्ट्र के हितों को बढ़ावा देने के लिए स्वयंभू निर्णय ना ले। कोई राष्ट्र अगर अपनी स्वनिर्धारित दिशा में अग्रेसर हो तो फिर मानवाधिकार, व्यक्ति स्वतंत्रता, अभिव्यक्ति की स्वतंत्रता आदि मुद्दों को लेकर फ्रीडम हाउस, V-Dem जैसी स्वघोषित निष्पक्ष रेटिंग एजेंसीज के माध्यम से उन राष्ट्रों को शर्मिंदा करके उन्हें अंतर्राष्ट्रीय परिदृश्य में अलग थलग किया जाता है।

इस सन्दर्भ में भारत में इस्लाम के आक्रमण और आगे चलकर अंग्रेजों के द्वारा स्थापित साम्राज्यवाद से पहले किसी ने इस प्रकार के अत्याचार किसी समाज  घटक पर नहीं किये। नगर, ग्राम और वनों में बसने वाले समुदाय एक दूजे के साथ मिलजुलकर रह रहे थे।  इसके प्रमाण वेद, पुराण, रामायण, महाभारत आदि ग्रंथों में विपुल प्रमाण में मौजूद है। परन्तु वर्तमान में मूलनिवासी दिवस को भारत में ऐसे मनाया जाता है जैसे कि यहाँ के वनवासियों पर अन्य किसी समाज ने बहुत अधिक अत्याचार किये हो। इसके फलस्वरूप भारत के वनवासी समाज को अन्य समुदायों से अलग दिखाकर उनमे अलगाव के भाव को बहुत अधिक प्रमाण में स्थापित करने के प्रयास किये जा रहे है। इसके वजह से झारखण्ड राज्य के खूंटी,गुमला और अन्य तीन चार जिलों में एक समय ऐसा विष फैला दिया कि वहां के लोगों ने भारत सरकार और राज्य सरकार के खिलाफ बिगुल फूंक दिया। उन्होंने कहना शुरू कर दिया कि वे भारत के संविधान और शासन व्यवस्था को नहीं मानते। उनका गांव एवं परिसर ही सार्वभौम है और उसे वो अपने हिसाब से चलाएंगे। पुलिस और प्रशासन के अधिकारियों को वहां के ग्रामीणों ने अपने गांव में बंधक बना दिया था । हद तो तब हो गई जब वो कहने लगे कि ब्रिटिश सरकार ने उनकी जमीन १०० सालों के लिए लीज पर ली थी।  चूँकि अब ब्रिटिश चले गए है, वे अभी वहां के राजा है और और किसी भी प्रकार की बहरी शक्तियों के खिलाफ, जिसमे भारत सरकार और राज्य सरकार शामिल है, उनसे वे युद्ध करेंगे। इस उदहारण से हमें पता चलता है कि गलत विमर्श राष्ट्रिय सुरक्षा और सामाजिक सद्भाव के लिए कितने घातक हो सकते है।

इसी  प्रकार से आर्य आक्रमण के सिद्धांत सम्बंधित विमर्श है। तोड़ों और राज्य करों इस निति के तहत ब्रिटिश सरकार ने आर्य आक्रमण का विमर्श भारत में स्थापित किया। गोब्बेल्स के उस सिद्धांत की तरह कि एक झूट को इतनी बार दोहराओं कि वह सच में परिवर्तित हो जाए। ब्रिटिशों ने आर्य आक्रमण का झूठा सिद्धांत इतनी बार भारत में कहा कि वह भारत के प्रतिष्ठित NCERT के पाठ्यक्रम में पढ़ाया जाने लगा। भारतीय समाज को जितनी क्षति इस सिद्धांत ने पहुंचाई, शायद ही किसी ओर बात ने वह किया होगा। इस सिद्धांत का झूट राखीगढ़ी ओर सोनौली जैसे जगहों पर किये गए उत्खननों से सब के सामने आ गया है परन्तु भारत को तोड़ने वाली लेफ्ट लिबरल कहलाई जाने वाली शक्तियां उसका स्वीकार करने के किए लिए तैय्यार नहीं है। वे आज भी आर्य आक्रमण का झूट परोस रही है। ऐसे गलत राह पर ले जाने वाले सिद्धांतों से हमें सजग होकर समाज को भी सचेत करने की आवश्यकता है।

हमारा राष्ट्रिय "स्व" का विमर्श क्या होना चाहिए ?

 विजयादशमी उत्सव के एक सम्बोधन में "स्व" पर चिंतन करते हुए राष्ट्रिय स्वयंसेवक संघ के पूज्यनीय सरसंघचालक डॉ. मोहन भगवतजी ने  कहा था कि हमें अपने समाज में वांछित सामाजिक परिवर्तन लाने के लिए "स्व" आधारित दृष्टिकोण की आवश्यकता है। तो फिर हमारे लिए 'स्व' क्या है? यह हिंदुत्व है।  पूज्यनीय सरसंघचालकजी ने कहा, “यह वह प्रकाश होना चाहिए जो हमारे देश की सामूहिक चेतना की दिशाओं और अपेक्षाओं को प्रकाशित करता है। भौतिक स्तर पर हमारे प्रयासों के परिणाम इसी सिद्धांत के अनुरूप होने चाहिए। तभी और केवल तभी भारत आत्मनिर्भर  राष्ट्र के रूप में स्थापित होगा।” डॉ. मोहन भगवतजी के गहन और ज्ञानवर्धक संदेश ने "स्व" के व्यापक विश्लेषण का रोडमैप इस प्रकार तैयार किया है- हम क्या थे? हम क्या हैं? और हमें क्या होना चाहिए?

राष्ट्र के ढांचे में "स्व"

पश्चिमी देश अपनी राष्ट्रीयता से जुड़े कुछ विशिष्ट चरित्र प्रदर्शित करते हैं जैसे। इंग्लैण्ड-व्यापार का देश, फ्रांस-राजनीतिक चरित्र वाला देश। प्राचीन काल से ही विचारकों द्वारा परिकल्पित भारतीय राष्ट्र का ऋग्वैदिक विचार "कृण्वन्तो विश्वमार्यम्" में स्थित है, जिसका अर्थ है कि आइए हम इस दुनिया को रहने के लिए एक महान स्थान बनाएं। यह मूल रूप से भारतीय जीवन कार्य का विषय है। स्वामी विवेकानन्द के शब्दों में भारतीय राष्ट्र का उद्देश्य मानव जाति को आध्यात्मिक बनाना है।

राष्ट्रिय स्वयं सेवक संघ के दिवंगत वरिष्ठ प्रचारक श्री रंगाहरिजी कहते हैं- राष्ट्र को पश्चिम के नेशन की परिकल्पना से जोड़ना उपनयन संस्कार को जनेऊ संस्कार से जोड़ने जैसा है। राष्ट्र की तुलना नेशन  से करना पूरी तरह से गलत धारणा है। राष्ट्र इस अवधरणा की व्युत्पत्ति 8000 वर्ष पुरानी है। वह हमारी स्वदेशी अवधारणा है। महर्षि अरविन्द हमारे "स्व" को धर्म या सनातन धर्म के रूप में परिभाषित करते हैं। पंडित दीन दयाल उपाध्याय का 'चिति' का विचार भी हमारे "स्व" का एक पहलू है।

जवाहरलाल नेहरू के सभी लेखों के बीच हम एक हद तक कह सकते हैं कि उन्होंने एक चिंतनशील कृति की रचना की है और वह है "डिस्कवरी ऑफ इंडिया"। उन्होंने इस कृति में "स्व" का उल्लेख किया है। वह कहते हैं, ''विभिन्न राष्ट्र अपने व्यवहार और प्रतीकों के चयन को परिभाषित करते हैं। राष्ट्र के संरक्षक के रूप में चुने गए प्राणी उसके चरित्र और आकांक्षाओं का प्रतिनिधित्व करते हैं। हिंदू धर्म का शुभंकर पशु गाय एक शांतिपूर्ण प्राणी है। कुछ देशों ने बाज को, कुछ ने ड्रैगन को और कुछ ने बाघ को अपना संरक्षक पशु चुना। संरक्षक प्राणियों का उनका चयन उनके शिकारी चरित्र का सुझाव देता है। हमने हिंदुत्व के शुभंकर पशु गाय को क्यों अपनाया? जैसा कि नेहरूजी ने अपनी पुस्तक "डिस्कवरी ऑफ इंडिया" में कहा है, इसका उत्तर यह है कि हमारा अस्तित्व पृथ्वी पर सभी प्रजातियों के कल्याण के हित में निहित है।

पूज्यनीय गुरुजी हमारे "स्व" को "अस्मिता" कहते हैं जिसका अर्थ है हमारी पहचान। गुरुजी दक्षिणी भारत में दिए गए अपने भाषणों में अक्सर "स्व" को दो शब्दों से जोड़ते थे - अस्मिता और अस्तित्व। उन्होंने आगे अस्मिता को 'मैं हूं' और अस्तित्व को 'यह है' के रूप में समझाया। गुरुजी ने कुमारसंभव के श्लोक से अस्मिता और अस्तित्व को आगे समझाया जो कहता है-

उत्तरस्यां दिशि देवतात्मा हिमालयः नाम नगाधिराजः

पूर्वापरौ तोयनिधी वगाह्य पृथिव्याः मानदण्डः इव स्थितः अस्ति ।।

अर्थ- महाकवि कालिदास कुमारसम्भव के इस श्लोक का उद्धरण देते हुए कहते हैं कि (भारतवर्ष की) उत्तर दिशा में देवताओं की आत्मा वाला पर्वतों का राजा हिमालय है, जो पूर्व और पश्चिम दोनों समुद्रों का अवगाहन करके पृथ्वी के मापने के दण्ड के समान स्थित है । इस श्लोक में अस्मिता और अस्तित्व को इस प्रकार से समझा जा सकता है कि हिमालय दिव्य-'देवतात्मा'-अस्मिता है और इसका 'नागधिराज'-अस्तित्व है। इसलिए, गुरुजी ने हमारे जीवन के अन्य सभी कार्यों को करते समय हमारी अस्मिता और अस्तित्व के संरक्षण पर जोर दिया।

भारतीय विश्वदृष्टिकोण भी हमारी इसी "स्व" धारणा से निर्मित हुआ है। अपनी "स्व" की इस धारणा के आधार पर हम संसार को मातृ केन्द्रित स्थान के रूप में देखते हैं। हमारे प्राचीन विद्वानों ने कहा है, "माता भूमिः पुत्रो अहं पृथिव्याः" 'पृथिविसूक्त' में हम धरती माता की पूजा करते हैं। इसलिए, जैसा कि श्री रंगाहरिजी ने कहा था, हमें देशभक्ति के स्थान पर मातृभक्ति कहना चाहिए क्योंकि हम अपने जन्म स्थान को पितृभूमि नहीं बल्कि मातृभूमि मानते हैं।

हम प्रकृति को अपने से बाहर की चीज़ नहीं मानते। वैराग्य शतक के 100वें श्लोक में भर्तृहरि कहते हैं-

मातर्मेदिनि तात मारुत सखे तेजः सुबन्धो जल

भ्रातर्व्योम निबद्ध एष भवतामन्त्य प्रणामांजलि।

भावार्थ :  हे पृथ्वी, मेरी माँ! हे पवन, मेरे पिता! हे अग्नि, मेरे मित्र! हे जल, मेरे अच्छे रिश्तेदार! हे आकाश, मेरे भाई! यहाँ आपको हाथ जोड़कर मेरा नमस्कार है। प्रसिद्ध पर्यावरणविद् स्टेफ़ानो डी सैंटिस ने अपनी पुस्तक "नेचर एंड मैन: द हिंदू पर्सपेक्टिव" में कहा है कि "प्राचीन भारत की आध्यात्मिक प्रणालियों में प्रकृति से संबंधित अवधारणाओं की पर्याप्त समानता है जिसे भगवान के सार के अभूतपूर्व प्रतिबिंब के रूप में देखा जाता है।" यह दर्शाता है कि हम पारिस्थितिकी या पर्यावरण को अपने से बाहर की चीज़ नहीं मानते हैं बल्कि यह आंतरिक रूप से हमारे अस्तित्व से जुड़ा है।

इन दिनों हम कुछ लोगों को बहुसंस्कृतिवाद के साथ हिदुत्व की तुलना करते हुए सुन रहे हैं। जीवन के प्रति हमारे दृष्टिकोण के आधार पर हमें विविधता के विपरीत कैसे चित्रित किया जा सकता है? हम किसी के प्रति नफरत नहीं रखते बल्कि बहुसंस्कृतिवाद के प्रचारक संकीर्ण मानसिकता वाले हैं और हमसे नफरत करते हैं। वास्तव में एक प्रसिद्ध ब्रिटिश लेखक डगलस मरे का मानना ​​है कि बहुसंस्कृतिवाद यूरोप के कुछ वर्गों के प्रति अपनी आकर्षक अपील के परिणामस्वरूप यूरोप को एक अजीब मौत की ओर ले जा रहा है।

हम अपने दर्शन में महिलाओं को पुरुषों से कमतर नहीं मानते है । हमने अनिवार्य रूप से दोनों को एक-दूसरे का पूरक माना है। कई वर्षों से हम हमारे प्रभात स्मरणों में कहते आए है -

"काराग्रे वसते लक्ष्मी, करमध्ये सरस्वती।

करमूले तु गोविन्द, प्रभाते करदर्शनम्।"

अर्थ: "काराग्रे वसते लक्ष्मी" - माता लक्ष्मी का वास कराग्रे (कर की शिर्षक) में है, अर्थात्, लक्ष्मी का आशीर्वाद हाथों की प्रारंभ में है।

इसलिए हमें अपनी सामूहिक चेतना के साथ आगे बढ़ना होगा। हमारे दर्शन (सर्वं खल्विदं ब्रह्म नेह नानास्ति किंचन॥ जीवों में भेद नहीं है। ब्रह्म ज्ञान से ही सच्चे आनंद की अनुभूति होती है और सुख का सृजन होता है।) में निहित आध्यात्मिकता "स्व" के केंद्र में है। धर्म- हमारी प्रत्येक गतिविधि के मूल में रहना चाहिए।

Contextualizing India as a Vishvaguru

Indian knowledge traditions have longstanding impact on the thoughts of scholars not only in India but across world particularly because of their innate quest for sustainability and seeking welfare of all.  India’s ancient scholars extolled the notion of ‘वसुधैवकुटुम्बकम्’ meaning the whole world is one family in Maha Upanishad. Further, the openness imbibed in the ideas like ‘आ नो भद्राः क्रतवो यन्तु विश्वतः।' envisioned in the Rig Veda Samhita invites and accepts the noble thoughts coming from across the globe. Therefore, the scholars who studied India’s rich and vast knowledge traditions have observed that despite facing harshest of blows, they survived as they possessed both geocentric and anthropocentric concerns at the core.

As observed by Swami Vivekananda at World Religious Parliament in Chicago in 1893, Indians, owing to their age old value system, accept all paths lead to the Supreme. Indian traditions have always held on to the idea envisaged in the Mahopanishad- ‘एकम सत विप्रः बहुधा वंदन्ती’ meaning the truth is one which the sages have narrated in different forms. In his speech, Swami Vivekananda had quoted the wonderful doctrine preached in the Gita “Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me.” Thus, spiritual democracy has been the cornerstone of India’s world view. Moreover, India’s spiritual view teaches not only tolerance which can be at times patronizing but universal acceptance also.

Indian Knowledge System (IKS) is of great consequence to a world marred with conflicts at individual, societal and international levels. Thus, the National Education Policy, 2020 puts a significant emphasis on re-interpreting and imparting IKS to young learners in this context. Further, it’s worthwhile to note that the Indian Knowledge Systems comprise of Jnan, Vignan, and Jeevan Darshan that have evolved out of experience, observation, experimentation, and rigorous analysis. India’s classical and other languages have also been greatly influenced by this knowledge as it was transmitted through textual, oral and artistic traditions.  This tradition of validating and putting into practice must guide our education, arts, administration, law, justice, health, manufacturing, and commerce.

“Knowledge of India” in this sense includes knowledge from ancient India and, its successes and challenges, and a sense of India’s future aspirations specific to education, health, environment and indeed all aspects of life. As India is aspiring and moving fast towards becoming a formidable global power, it’s incumbent upon us that we must be in a position to offer our perspective to the world in turmoil. India’s successful presidency of G20, its role during Covid pandemic through initiatives such as ‘Vaccine Maitri’ and constructive role played during many other global catastrophes have prepared the ground for it to take the leading role in managing global affairs.

Moreover, countries in different parts of the globe are looking for newer leadership as the west is fast declining not only in terms of their economic prowess but also they are losing on their soft power appeal. On a positive note, India’s growing clout and acceptance among global south calls for India to play a role in the emerging geopolitical scenario. As observed by many scholars of international politics, India’s growing stature would not be frown upon as that of China because of its age old all-encompassing and inclusive culture that seeks welfare of all.  

India’s successful PM Shri Narendra Modi has been asking its citizens to commit to five resolves (Panch Pranas) to ensure a developed India in the next 25 years, i.e in 2047. Those are- one, commit to the idea of developed India, second, removing of any trace of the colonial mindset, third, taking pride in our legacy, fourth, our strength of unity, fifth, fulfilling the duties of citizens with honesty. Therefore, voting in the ongoing general elections becomes an unavoidable duty of all of us.

It’s also important to note that while we are chasing the dream of Vishvaguru Bharat, we need political stability. Only the stable government would put us as a nation in an advantageous position to stretch our wings and fly as high as we can. Its due to political stability since 2014 that India has been ranked at the 63^rd position in the World Bank’s Doing Business Report (DBR), 2020. India’s rank in the DBR improved from 142nd in 2014 to 63rdb in 2019, registering a jump of 79 ranks in a span of 5 years. Similarly, India’s real GDP recorded a growth of 7.6 percent in FY24 making it grow at a higher rate than the major world economies such as Russia, the USA, China, and Japan.

Obviously, not everything has been fixed since 2014 and we do have some of the most pressing challenges such as unemployment, wealth inequality and so on. However, the political dispensation under the astute leadership of PM Modi has been striving hard to fill up the backlog saturated over the years. Ultimately, its strong and robust economic power that will help us evolve sustainable solutions to these challenges.

Dr. Babasaheb Ambedkar’s Role in the Context of India's Tribal Society

 

As per 2011 census the Scheduled tribe population consists of 8.60 % of India’s total population. Historically speaking, tribal society in India has lived in the forests and hills and enjoyed greater autonomy in managing their affairs all by themselves. They suffered the biggest setback only during British colonial rule who wanted to establish their supremacy over forest resources, carefully guarded by tribal people for ages.

Dr. Babasaheb Ambedkar strived hard and played a significant role in strengthening and providing social status to the tribal communities in India. As a member of a committee constituted by Government of Bombay Province in 1928, he recommended for the establishment of public schools, hostels, scholarships, industrial training for the benefit of children from the tribal communities. Further, in his report, he had also recommended the representation for the tribal persons in the rural cooperation associations and also their appointment in police and army services. The report had also suggested the provision of housing facilities, distribution of government wasteland for the tribal people.

Further, he had demanded for the accordance of the voting rights to the men and women of tribal communities before the Simon Commission. In 1933, Dr. Ambekar upheld the cause of tribal communities and pressed for the policies to provide social rights and protection of the tribal communities before the Joint Constitution Improvement Committee. He ensured voting right, education, employment and political reservation to the tribal communities under the Government of India Act, 1935.

As the Chairman of the Drafting Committee at Constituent Assembly, Dr. Ambedkar was instrumental in drafting several constitutional provisions for tribal communities such as-

·         Article- 16(4): Provision of 7.5% reservation in Government Employment and 7.5% reservation for availing education in the educational institutions.

·         Article-46: Governments are to frame the educational and economic programmes for the progress of the tribal communities.

·         Article-244: Recommends Local Administration in Scheduled and tribal regions.

·         Article-275: Central Government through parliamentary laws are directed to release money for the welfare of scheduled tribes of any state.

·         Article-330: Reservation of seats in Lok sabha for Scheduled Caste and Scheduled Tribe according to the population.

·         Article-335: Reservation of seats in state Rajya sabha for Scheduled Caste and Scheduled Tribe according to the population.

·         Article-338: To establish a national level commission for monitoring the welfare of Scheduled caste and scheduled tribe.

It’s important to note that Dr. Ambedkar did not accept Jaipal Singh Munda’s demand of the usage of the term ‘Adivasi’ to represent tribal communities in India. He reasoned that the term ‘Adivasi’ did not connote any particular meaning and was a common word as that of word ‘untouchable’. In the Constituent Assembly debate on the issue he had observed - “Now, coming to the question of the scheduled tribes and as to why I substituted the word ‘Scheduled’ for the word ‘Aboriginal’, the explanation is this. As I said, the word ‘scheduled tribe’ has a fixed meaning, because it enumerates the tribes, as you will see in the two (Fifth and Sixth) Schedules. Well, the word Adivasi is really a general term which has no specific legal de jure connotation, something like the Untouchables, it is a general term. Anybody may include anybody in the term ‘untouchable’. It has no definite legal connotation.” (Debates of Constitution Assembly of India, Vol. 2, 2/12/ 1948)

Though Jaipal Singh Munda claimed to be the representative of all tribal people in India, the fact of matter remains that he was not. This proposition has to be seen in the light of the fact that the local tribes of north eastern regions of India find it humiliating to identify themselves as ‘Adivasi’. The term has pejoratively been used for the Santhals, the Mundas, the Oraons and the Hos who had migrated to these regions as the tea plantation laborers during the British colonial period. 

Therefore, it needs to be reiterated that it would be a gross mistake to consider the term ‘Adivasi’ to be equivalent to the term ‘Tribe’ in India. This could only reinforce the anti-Indian feelings among many of the tribes inhabiting North Bengal, Sikkim and other North-Eastern States. The term will be considered humiliating to most of them. The so-called ‘friends of tribes’ in India have been amateurishly trying to romanticize the term in the name of radical empowerment. The tribal situation in India is extremely heterogeneous and this has to be understood in the context. It must also be understood that the definition of ‘Indigenous Peoples’ as projected by the UN Working Group for Indigenous Peoples has a European bias.

It’s in the context that we must remember Dr. Babasaheb Ambedkar’s contributions for the welfare of tribal communities in India as we celebrate his 133rd birth anniversary on 14^th April, 2024. The great man was hugely concerned for the cause of tribal communities and at the same, he did not succumb to the pressure aimed at undermining India’s unity and integrity.

Reflections on ‘Swa’ (National Selfhood) Consciousness

 

RSS Sarsanghchalak Dr. Mohan Bhagwatji while reflecting on ‘Swa’ in his Vijayadashmi speech on 8 October, 2019 had observed that we need “Swa” based approaches to bring in the desired transformations in our society. He was hinting at ‘Swa’ embedded in the idea of Hindutva. He said, “It should be the light that illuminates the directions and expectations of our country’s collective consciousness. The results of our efforts in the physical plane and their consequences should be in accordance with this principle. Then and only then will Bharat qualify as self-reliant.” The profound and insightful message of Sarsanghachalak laid down a roadmap for the comprehensive analysis of “Swa” in the following manner- What were we? What are we? And what should we have been?

“Swa” in the framework of Rashtra

Western countries exhibit certain specific character associated with their nationhood e.g. England- a country of trade, France- a country with political character. Bharatiya Rashtra as envisaged by the thinkers since time immemorial is situated in the Rigvedic thought of “कृण्वन्तो विश्वमार्यम” meaning let us make this world a noble place to live in. This essentially forms the theme of Indian life work.

In the words of Swami Vivekananda the raison d'état of Bhartiya Rashtra is to spiritualize human race. Late Shri Rangahariji, a veteran RSS Pracharak and thinker says- equating Rashtra with Nation is like equating Upnayanam Sanskar with the thread ceremony. Equating Rashtra with Nation is totally misplaced notion. The etymology of Rashtra or Rashtriyatwa dates back to 8000 years. 

Among all writings of Jawaharlal Nehruji, to an extent, it can be said that he has created one contemplative work and that is ‘Discovery of India’. He, in this work, has talked about “Swa”. He says, “Different nations define their behavior and selection of symbols. The animals chosen as the nation’s patron represent its character and aspirations. Hinduism’s mascot animal the cow is a peaceful animal”. Some countries chose eagle, some chose dragon and some tiger as their patron animal. Their selection of patron animals suggests their predatory character. Why did we adopt Hindutva's mascot animal cow? As observed by Nehruji in his book “Discovery of India”- the answer is that our existence lies in the interest of the welfare of all species on the Earth.

Maharshi Arvind defines our “Swa” as Dharma or Sanatana Dharma. Shri Golvalkar Guruji calls our “Swa” as “Asmita” meaning our identity. Guruji in his speeches delivered in the southern Bharat often associated “Swa” with two words- Asmita and Astitva. He further explained Asmita as ‘I am’ and Astitva as ‘It is’

Shri Guruji further explained the Asmita and Astitva from Kumarsabhava’s shloka that says-

उत्तरस्यां दिशि देवतात्मा हिमालयः नाम नगाधिराजः पूर्वापरौ तोयनिधी वगाह्य पृथिव्याः मानदण्डः इव स्थितः अस्ति ।। Meaning- The great poet Kalidas, quoting this verse of Kumarasambhava, says that in the northern direction (of India) is Himalaya, the king of the mountains with the souls of the gods, which is located like the rod of the earth, overlooking both the east and west seas.  The Asmita and Astitva in this shloka can be understood as Himalaya is devine-‘Devtatma’-Asmita and its ‘Nagadhiraja’-Astitva. Therefore, Shri Guruji laid emphasis on the preservation of our Asmita and Astitva while carrying out every other tasks of our life.

Pandit Deen Dayal Upadyaya’s idea of ‘Chiti’ is also a facet of our “Swa”. Bhartiaya world view has also been shaped by this notion of our “Swa”. Based on this notion of our “Swa” we look at the world as Mother centered location. Our ancient scholars have said, “माता भूमिः पुत्रो अहं पृथिव्याः” In ‘Prithivisukta’ we worship Mother Earth. Therefore, as observed by Shri Rangahariji we should refer to matriotism in place of patriotism because we do not hold our place of birth as fatherland but motherland. 

We do not consider nature as something outside of us. Bhartrihari in his 100^th shloka of Vairgya Shatak says-

मातर्मेदिनि तात मारुत सखे तेजः सुबन्धो जल

भ्रातर्व्योम निबद्ध एष भवतामन्त्य प्रणामांजलि।

Oh Earth, my mother! Oh Wind, my father! Oh Fire, my friend! Oh Water, my good relative! Oh Sky, my brother! Here is my salutation to you with clasped hands.

A famous environmentalist Stefano De Santis in his book “Nature and Man: The Hindu Perspective” has observed that “Ancient India’s spiritual systems share a substantial commonality of conceptions concerning nature seen as a phenomenal reflection of God’s essence.” It shows that we do not consider ecology or environment as something outside of us but it’s intrinsically connected to our existence.

The efforts of juxtaposing Hindutva with multiculturalism is actually a misplaced notion. Based on this view of life how can Hindutva be portrayed as opposite to diversity? In fact, it does not hold any hatred for anybody instead, the propagators of multiculturalism seem to be narrow minded while comprehending Hindutva. As observed by a famous British author Douglas Murray- multiculturalism is leading Europe to a strange death as result of its appeasing appeal towards certain sections of Europe.

Hindus do not hold women as inferior to men as that of Semitic philosophy but complementary to each other. As we have a good deal of social and political stability at the moment, this collective consciousness must be reemphasized. Spirituality rooted in our philosophy (सर्वं खल्विदं ब्रह्म नेह नानास्ति किंचन॥ meaning there is no difference between living beings. Only through the knowledge of Brahma, true happiness is experienced and happiness is created.) is at the center of “Swa”. Dharma- is to be at the root our every activity. 

What must be the way forward?

As per Bhartiya view economic development and conservation of environment should go hand in hand and that there should be peace between humans and other animal and plant species in its broader notions.

We had heard about Islamism, Christianism and Judaism but now, we must also start getting to know dataism. This development is also paving the path for newer and tacit form of colonialism. As famous Israeli author Yuvak Noah Herari in his book “21 Lessons for 21 Century” observes that someone sitting somewhere and with the help of the data and algorithms available for them at their hands, they are controlling our minds through so many methods.  We should better understand our minds before the algorithms make our minds. He suggests that Yoga and meditation of the East is answer to humans being controlled by the Dataism.

“Decolonization of our minds”, the first resolution among ‘panch pranas’ suggested by our Hon’ble Prime Minister is very important. “Swa” based knowledge system is to be infused in our teaching, academics, pedagogy and in every aspect of our life. The NEP needs to be implemented in its letter and spirit. We need teachers and educators committed to the spirit of NEP.

The idea of “Swa” cannot be merely kept confined to the economic self sufficiency.  It has to manifest in issues such as gender justice, sustainability, freedom and equality debate, managing diversities, balancing between material and spiritual life, agriculture, education etc. Our objective is to create a spiritual society in all its manifestations. Even the idea of democracy is also be blended with spirituality.

In order to achieve the Vishvaguru status for our Motherland, we must contextualize our age old thoughts in tune with the present (युगानुकूल) and also learn from the western thoughts and localize (देशानुकूल) them to suite to our realities.

(This piece essentially derives from Shri J Nandkumarji’s (Senior RSS Pracharak and National convener of the Prajna Pravah) Ideas on National Selfhood. To understand ‘Swa’ comprehensivly, please do read Swa: Struggle for National Selfhood, Past, Present and Future, a book by J Nandakumarji)