Sunday, September 22, 2024

Sage Nagarjuna, Adi Shankara and Special theory of relativity

 Aadi Shankara ingeniously embraced and transformed the Mahayana Buddhist's Madhyamaka principle of "shunyatha" into the "nirguna parabhrama" of Advitha. In a manner akin to Poincaré and Einstein's roles in the development of the special theory of relativity, Shankara astutely addressed what Nagarjuna had either overlooked or deliberately disregarded—the Brahminical concept of the eternal "soul." Shankara appropriated this concept and asserted in a groundbreaking move that "madhyamaka shunyatha" possesses an inherent eternity within its own argument - the idea of "depended arising" is structurally static.  

Furthermore, Shankara demonstrated that Nagarjuna's notion of dependent arising and Advaita's exploration of the validity and invalidity of cognizance are exclusively applicable within the veridical world or Maya. When taken together, the philosophies of Nagarjuna and Shankara present a formidable challenge to the principles of the special theory of relativity. They assert that dependency (relativity) can only hold true within the Veridical world or Maya and cannot manifest as a causal or consequential factor in the absolute universe.

It is intriguing to note that concepts settled in philosophy more than 13 centuries ago continue to resonate within the realm of physics today.

Tuesday, August 1, 2023

A Journey back home to God’s own country …sorry Gold’s own country

 

In 2009, almost 15 years ago, I embarked on a nostalgic journey back to my hometown, Kozhikkod, along with my late friend Hansil Dabhi. We also visited Munnar with my classmates, making it a memorable trip down memory lane. At that time, I had written a piece about the experience to submit to my university. Surprisingly, while searching for a letter I wrote on a performance art installation to Dabhi yesterday, this particular write-up unexpectedly popped up! Much water had flown in Chaliar river after this piece was written, but interestingly, the observation that money and gold and not ideology dominates Kerala's political landscape proved to be if not futuristic but a curious reality. For those who are interested in a pun-laden write-up about nostalgic trips

A Journey back home to God’s own country :

As the train departed from Kankanadi, the final station in the Konkan stretch, my almost monotonous life in Ahmedabad came to an abrupt halt, and the long-awaited escape from planned living began. This journey back home from my second home was not the first, and it might not be the last, but every time the train welcomed the first breeze of Kerala, a wave of nostalgia washed over me, carrying me to long-lost memories.

My fellow traveller, Hansil Dabhi, seemed fed up with the artificial cold and the tinted glass windows of the Rajdhani, often seeking natural fresh air near the compartment door. His camera captured the excitement that the lush green world offered outside. Meanwhile, my six-year-old daughter and a child from the neighbouring coupe were equally thrilled about meeting their grandparents. They had countless things to boast about their home, filled with dreams, imagination-laden conversations, and a sprinkling of fibs and fantasies that only childhood could conjure.

In about three and a half hours, we would pass through Kannapuram, the place where my mother was born and raised. A mere three kilometres away was Panthottam, my father's birthplace. My mother was the fifth child in a family of eight, and her father worked as a TTR in the Indian Railway. Compared to my father's family, who were feudal lords, bourgeois in communist terminology, my mother's family belonged to the middle class. They were among the many descendants who owned a whole village. The story was no different in other parts of the modern-day Kannur district, where the Nambiar clans of various lineages owned most of the land. The oppressive feudal system in these regions eventually gave rise to communism on equal footing. Until the recent election, these areas remained strongholds of communism.

This part of Malabar, a treasure land of folk arts and craft, was distinct from other parts of Kerala until the late eighties, as it remained insulated from the rapid developments happening elsewhere. However, everything changed dramatically after the Gulf boom began in the eighties. The affluence from the land of oil not only transformed the landscape but also the landholding and social structures. The Muslim community, once economically and socially marginalized, gained significant influence, to the extent that community approval during elections became crucial for any candidate's victory in Kannur, regardless of their party affiliation.

During the train journey, the attendant seemed to conveniently forget to serve our ice cream, juice, and other dishes from the menu, only recalling when we asked for the complaint book. My fellow "family traveller" attributed their selective amnesia to a racist comment on the "Bihariisation of Rajdhani" attendants. As a Mallu and a Gujju, we were unsure how to respond, but we simply nodded our heads in bewilderment.

At ten thirty, the train finally halted for its five-minute stoppage at Calicut station, already delayed by an hour. We were back home once again...

Calicut is renowned for its auto rickshaws, not because they are different in shape or numbers, but because their drivers are reputed for their honesty. Legends about their good behavior are widespread. However, as the eighties became 2009, no autos were willing to take us home. Most of them found my house, situated in the heart of the city, too far for them at that odd hour! Eventually, the one who agreed to take us charged double the usual rate!

Welcome to Kerala... God's own country.

Calicut, a nostalgic journey:

Calicut holds a significant place in history as a pivotal trade hub that played a role in shaping Asia's destiny. People from all corners of the world flocked to this city to engage in international business, resulting in geopolitical and business interests intertwining. Arabians, Dutch, Portuguese, and British all vying for their share of the business, while the shrewd Samurians, the Kozhikode royalty, manipulated them for their kingdom's advantage. Amidst this bustling scene, one community settled and flourished without much controversy—the Gujarati community, often referred to as "Setu."

Interestingly, Calicut witnessed the arrival of Islam during the Prophet's time, making it one of the first cities in the world outside of Arabia to experience the faith. Many in Calicut claim to be direct descendants of the Prophet, adding to the city's rich tapestry of history.

Throughout the British era, Calicut thrived with industries like wood and Basel Mission's tile industry, in addition to its spice trade. However, much of that glory has faded with time. The once-dominating Gujarati financiers and businessmen, who occupied the complete sea-facing area, are now almost a historical memory. Today, there are fewer than five hundred Gujarati families remaining, bearing the tag "Gujarati" while feeling disconnected from Gujarat, their ancestral land.

As banks and Tamil Chettiyars took over the finance business, the affluence of Gulf money drew away other trades from the Gujarati community. Many families migrated to Europe and America, leaving behind a fading legacy. When the last teashop “Bombay Hotel” that sold "Kutchi Tea" made way for a trendy hotel last year, it marked yet another chapter of history curling into slow decline.

Calicut is a city with a myriad of facets, showcasing its diverse character in every corner. On one side, there are individuals like "Wahab," for whom an entire branch of Standard Chartered Bank operated with over fifty employees. On the other side, it proudly claims to be the home of two "Jnanpith awardees," the esteemed novelist Late SK Pottekkad and Sh. MT Vasudevan Nair. Additionally, it boasts a lineage of renowned filmmakers, including the late Sh. Ramu Kariat, late Sh. PA Baker, late John Abraham, and Sh. MT Vasudevan Nair, who chose Calicut as their abode.

Calicut has also played a significant role in India's freedom struggle, nurturing towering leaders like K Kellappan, Sh. KP Keshava Menon, and VK Krishna Menon. The city was a hotbed of activism, and even the influential newspaper "Mathrubhumi," a prominent voice during the freedom struggle, began its journey in Calicut.

In addition to these nationally renowned awardees, the city continues to be a host to numerous renowned artists, environmental activists, publishers, businessmen, and other esteemed individuals.

Yet, amidst these intriguing tales, many lesser-known stories of Calicut go unnoticed. Sitting on a concrete beach bench at the end of the day, one can witness the sight of the broken and abandoned port bridge being constantly assaulted by the relentless waves. Meanwhile, families adorned in European perfumes and designer clothes step out of their SUVs to enjoy a pleasant evening by the beach.

As the evening call to prayer from a distant mosque fills the air, it is briefly interrupted by a Bollywood hit mobile ringtone, reminding us of the blend of tradition and modernity in this vibrant city. 

“Koi kahein…kehta rahein…

Hum hein nayein …andaaz hein kyon purana….”

The sexuality of glitter :   

For Hansil Dabhi, an eccentric architect hailing from Gujarat, the concept of gold had always been associated with females. So, it was quite a shock for him to witness a twist of fate when he noticed that all the gold jewellery advertisements were featuring male models! The towering hoardings showcased superstars like Mammootty and Mohanlal adorned with splendid gold necklaces and ornaments. From Jayaram to Murali, the list of male stars modelling for saris and jewellery seemed endless. In a land once celebrated for feminism and matrilineal systems, the irony was not lost on him. Kerala, the place where women used to be at the forefront, now witnesses ladies buying gold in kilos, with the approval and blessings of their male counterparts.

Amusingly, there were even instances of girls experiencing strained necks after their wedding day, burdened by the weight of the gold they wore. The lords of the gold business seemed to know the Malayalee ladies well, realizing that they may dismiss their husbands but never their beloved matinee idols. Under the influence of these stars, women were persuaded to purchase gold, if not in tons, then at least in quintals, as advised. Interestingly, an urban trend of men's jewellery was also shaping up, and many Malayalee men were keen on receiving a "male mangal sutra" of gold from the prospective bride's family during marriage ceremonies since the nineties. They took pride in showcasing this possession by leaving the first two buttons on their shirts open, making their sentiment public.

One couldn't deny the benefits of hundred percent literacy and education in Kerala, but it seemed that the glitter of gold had now overshadowed all else.

The bar- gained booze :

If you ever can't find a Malayalee man where he's expected to be, you're likely to find him at the bar. In recent years, during the Santosh Trophy, Kerala and some other states, including Punjab, sought revenge on New Year's Day. Kerala proudly took the title away from Punjab for liquor consumption. On that day, less than 2 crore Malayalee men consumed over 500 crore worth of liquor. Bravo to the brave hearts!

Once you pass the 10th standard, attending a "Thanni party" or initiation ceremony becomes almost a mandatory ritual that few would forego. From there, the journey into the world of booze begins. For Malayalee men, anything and everything becomes an occasion to indulge. Most of them don't even know the word "sip"; they simply gulp it down.

At the end of the day, many find solace either in suicide or in liver failures. However, we cannot solely blame Malayalee men for this phenomenon. In a society where schools have become competitive production centres with little room for sports or other entertainment, spaces like libraries, cultural clubs, and football grounds have given way to commercial buildings. This leaves the least space-consuming liquor bottle as the best "bar-gained" entertainment option for them. And so, they embrace it.

Thanks to the booming booze business, among the youth in Kerala, Lord Ayyappa has become a favourite god, much like how "God-embedded" tiles became popular in upper India due to public squatters and pan eaters. During the two months of the temple opening from November to January, many of them adhere to the strict 41 days of "wove" (abstinence) to escape from liquor.

"Swamiye Sharanam Ayyappa...!!!"

Musical mooring :

In the North East, Indian Idol was a long-standing addiction, along with the drug menace. In Kerala, however, the addiction has taken a different tune – it's all about musical reality shows. With around 18 Malayalam TV channels airing such shows, the state is now in the midst of complete musical chaos. You'll find children fiercely competing for the little master title on one channel, while those below thirty fight for the idea star singer title on another. Housewives have their own battleground too.

People across the state discuss ragas, sruti, and the renditions of participants as passionately as if they were discussing their family member's health condition. Elimination day turns homes into "ICU" like conditions. However, amidst this musical saga, the biggest victims are the parents and husbands of the participants. These shows not only rely on merit but also on "the valued SMS participation," which comes at a cost of Rs. 5 per SMS. Many families end up in ruins and debt due to their involvement in these reality shows.

While Malayalee homes eagerly await their daily dose of raga euphoria, and participants get eliminated through SMS votes, TV channels and telephone companies are reaping profits during the global recession. The compositions of Thyagaraja Swamiyar, which were once symbols of eternal bliss, now contribute to the downfall of Malayalee families, all for the sake of TRP ratings. Despite the repercussions, the kitchen gossip now includes discussions about "kalyanis and khambojis" as easily as the next-door neighbor's name.

Epic-doses of episodes

Years back, in the precise eighties, when people of my age paid ten rupees to see the magical box called television in an exhibition, none of us could have imagined that one day it would become the soul mate of Malayalee elders. With most of their children away in other parts of the world earning their livelihoods, the aged parents find solace in the tear-jerker serials airing on eighteen and odd channels. These open-ended serials, lacking logical beginnings or conclusions, are said to be responsible for the drain of glycerin from the global market. Already burdened with loneliness, these elderly souls now have another reason to be disturbed – their tear-pumping heroes and heroines!

The impact of these serials is such that one elderly lady recently slapped a TV serial villain in public when she encountered him on a train. 

On a related note, it is said that Kerala is planning to sue Balaji's sas-bahu serials for copyright infringement. They claim that the K-serials of Balaji borrowed their plot from Kerala, which was otherwise copyrighted by Kerala's political leaders. The saga of Congress's Antony vs. Karunakaran, lasting for thirty and odd years, has now been passed on to Achutanandan and Pinarayee. They feel cheated that Balaji's did not even give them title credits for this most successful sas-bahu plot of theirs…

Munnar and more

When we returned from the Munnar trip, a trip that gave six of us, the old classmates a reason to travel down memory lanes, the Communist party had its worst defeat in   Kerala during the parliament election.  Although the evergreen political discussions of Malayalees are still going on channels and teashops about the reasons for this defeat, for the rest of us it was very clear- Kerala has changed. It is not any more the land of classes. Big money is floating across this landscape. I am not sure whether this land is God’s own country, but I am sure it overflows with money. They have learned the art of making money and also have learned to splurge it. The never-ending “Queues” s at wine shops where the cheapest one would cost not less than two hundred rupees a pint, and jewellery shops where 8 grams cost more than twenty thousand rupees tells no other story. You will never find a poor in a dirty dress if it is a Malayalee. If at all you find one, it would be a Tamilian, Orieite, Bengali or a Rajasthani who are trying their luck in this land of Gold’s own country. No wonder the poor comrades now travel in SUVs and flaunt Mac computers. No wonder their Bengali counterpart has lost their sleep reading “Das Capital” million times to find such a solution to Nandigram. 

Malayalee is a globalised capitalist now. They understand and accept only foreign things. Even the diseases that they flaunt are from capitalist countries. Japan, Korea, America, Briton, Netherlands…welcome to changed Kerala, the Gold’s own country.

While standing in queue before the day break for a Tatkal return railway ticket, I stood like an alien in my own land who still believes Gandhi’s gram swaraj is the solution for India. And my struggle now would be to find a village the gram in Kerala!


Narendra Raghunath


Sunday, December 11, 2022

a note on hinduism

Some recent statements made by notable individuals, including those well-versed in the Hindu religion, seem to be frivolous and lack historical foundation. The term "Hindu" denotes a religious and cultural tradition followed by a group whose beliefs have primarily evolved from the Indian region. Throughout history, Hinduism has incorporated socio-cultural practices from various smaller groups and nation-state formations at different periods in Indian history. The development of Hinduism is characterized by its evolutionary nature.

Hinduism can be broadly defined as encompassing:

- Ritualistic practices

- Philosophical and spiritual practices

- Socio-cultural practices

Ritualistic Hinduism: While the concept of God has been questioned, discarded, or transformed at various points in the Hindu tradition, worshipping God through rituals remains an integral part of Hinduism. For example, apart from Vishnu and Rudra (a form of Shiva), who is mentioned in only two couplets in the Rigveda, no other Vedic gods are worshipped in Hinduism today, except in the Agama tradition followed by a select Brahminical society. Over time, older gods have been discarded, and new ones have been invented or added to the pantheon, while the worship of God has remained uninterrupted.

Hinduism has absorbed various forms of worship and gods from different regions into its collective cultural order. Consequently, some of these gods and their worship have been abandoned to make way for newer gods or forms of worship. Even within Shaivism and Vaishnavism (the subjects of current controversy), there is no uniformity in the worship of Shiva or Vishnu. In fact, there are thousands of diverse concepts, forms, worship practices, and rituals associated with these two gods throughout the country. Often, these concepts may contrast with or entirely reject others. For instance, while the Rudra avatar of Shiva is represented as a violent form, the Dhakshinamoorthy avatar of Shiva symbolizes a spiritual guide and lord of medicine. The worship of the former may involve animal sacrifice and intoxicants, while the latter is more puritanical in nature.


As a general principle, Ritualistic Hinduism has categorized its deities into three broad groups based on specific human traits within a community or society culture:


- Rajasic (Aggressive/Fearsome/Destructive)

- Satvic (Passive/Benevolent/Sustaining)

- Tamasic (Wrathful/Hurtful/Voodoo)


Ritualistic Hindus are seen as identifying and organizing their belief systems, cultural practices, and social structures around one or more of these forms of worship. This segment of Hindu religious society, known as Ritualistic Hinduism, may have incorporated certain aspects of Vedic rituals. Still, its practices are primarily derived from micro-cultural units within communities. Ritualistic Hinduism has little to do with the Vedic gods or their practices, such as Yagna. On the contrary, this segment is characterized by anti-Rig Vedic rituals like Tantric practices, which involve the assimilation of regional cultural practices and temple worship influenced by Adivasi gotra culture, Jain and Buddhist traditions.


Therefore, it would be erroneous to declare that preceding or succeeding forms of Hinduism, or their inclusion within Hinduism, can be solely determined based on worshipping specific deities (such as Shiva, Vishnu, or Shakti) or ritualistic practices. Making such a declaration would be akin to denying the existence of Islam because Shia and Sunni Muslims follow and worship Islam differently or the non-existence of Christianity because Catholics and Protestants follow and worship Christianity differently.

note on Caste system


The Brahminical "chaturvarna Hindu caste" system is a categorization of Indian Hindu society into four broader categories. However, within these categories, there are numerous sub-castes, each with its own identity, practices, and power structures. The cultural identities of these sub-castes are so distinct that even inter-community marriages or interactions are prohibited or restricted within the four divisions of chaturvarna. Despite the Brahminical hegemony over the other three divisions, each one of them has hundreds of thousands of sub-castes that discriminate against each other or even marginalize many such sub-castes within their chaturvarna caste category.

However, these discriminatory practices did not originate solely from the Brahminical chaturvarna system. Instead, the chaturvarna system was a later formulation that assimilated pre-existing communities with discriminatory practices and a social hierarchy already in place within the society. Therefore, the discriminatory social practices of the Hindu society are much deeper and more complicated than the mere chaturvarna system of Brahminical hegemony.

 Ambedkar and Gandhi had a showdown on the Poona pact regarding constituency reservation. However, later on, Ambedkar encountered ruptures and discrimination within the oppressed communities that made him realize that challenging the Brahminical hegemony-led chaturvarna system alone was not enough for the upliftment of the downtrodden. Instead, the entire social structure of the Hindu society had to be abandoned for a new egalitarian social system.

 Ambedkar found possibilities for this in Buddhism, which already had wider traction in the country in terms of its existence and democratic religious structure. By discarding the entire Hindu community structure in favor of Buddhism, Ambedkar believed that caste hierarchy among the oppressed class might not be a possibility. It is worth noting that his interpretation of Buddhism was not the Buddhism of the period.

 In conclusion, the Brahminical chaturvarna system is just a broader categorization of Indian Hindu society. The sub-castes within the four divisions of chaturvarna discriminate against each other and even marginalize some sub-castes. Discriminatory practices did not originate solely from the chaturvarna system but were pre-existing within the society. Ambedkar abandoned the entire Hindu community structure in favor of Buddhism, believing that it might offer an egalitarian social system. However, his interpretation of Buddhism was not the Buddhism of the period.


The image of a God is what Islam misses.


The Renaissance not only taught Europe the profitability of travel and trade but also unleashed the violence of colonization upon the earth and its civilizations. As businessmen embarked on their conquests, they carried the cross, symbolizing their faith, to the lands they conquered. Centuries earlier, Islamic businessmen had been on similar missions. However, a notable difference emerged in the processes of these two colonizations and the violence associated with trade. Europeans, with a sympathetic image of Crucified Jesus, used it to conceal the memories of their violence, while the Islamic invaders, lacking an image of their God, Allah, left behind lasting memories of gruesome violence and destruction wherever they went. Throughout human history, trade and greed have caused immense tragedies, often veiled by religious justifications. Visual narratives played a pivotal role in the war of propaganda, where those with an image of a compassionate and empathetic God successfully swayed public opinion in their favor. In contrast, those without such an image struggled to conceal their crimes. By using a crucified Jesus as their facade, Christianity fashioned itself as a religion of compassion, making its traders appear relatively less sinister. On the other hand, Islam's prohibition on depicting God led to a loss in the game of perception, with images of violence and destruction becoming ingrained in the memory of Islamic invaders. This pattern of using images as facades extends beyond Christianity and Islam to Hinduism and its traders. Images play various roles, evoking emotions and attracting different groups. From images depicting the Childhood of the Gods to evoke motherly and paternal love, to images of God's family to evoke a sense of responsibility and social structure, each has a purpose. Additionally, images portraying interactions between male and female love and sacrifice attract young adults, while prophetic saviour postures confirm the holiness and larger-than-life stature of the Gods. Images of animals with the Gods tell stories of compassion for animal lovers, while images of singing, dancing, and playing Gods create a sense of ease in the association. Lastly, images of tragedy or meditation invoke sympathy, peace, or sacrifice, reaffirming responsibility, God's grace, and worship. These images are not arbitrary but carefully chosen, funded, created, and promoted as facades for business purposes. Throughout history, faith has proven to be an effective icebreaker to intrude into societies, fostering easy associations and lasting bonds. Additionally, it serves as a cover for guilt and crime, as penance and repentance are integral facets of every religion. Regarding images of consensus manufacturing, Judaism, like Islam, lacks images of Gods to cover up their deeds. Instead, they have faced challenges using images of one of the worst human atrocities, like the Holocaust, for similar purposes. These haunting images hold symbolic power, akin to the crucified Jesus, meditating Shiva, Buddha, Mahavira, or flute-playing Krishna next to a cow and calf. In conclusion, in the game of perception and consensus manufacturing, Islam needs to consider flexibility and allow an image of its God. Without such adaptation, it risks losing the battle of perception among other religious communities and, particularly in the age of information dissemination, among its own members. While the rest of the world's businessmen project compassionate, merciful, and tragic images of their deities, Islam may inadvertently leave space for images of barbarism, violence, and terrorism to dominate. Instead of blaming Islamophobia, addressing the absence of a compassionate image of their God becomes crucial for reshaping public perception and understanding. Until Islam embraces this need, it may be remembered for the actions of figures like bin Laden, Mullah Omar, ISIS, and the Taliban whenever its name is mentioned.

























advaita

 part-3

The second set of Hindu society is the one that follows philosophical schools and spiritualism. Unlike the Ritualist Hindus, this segment of Hindu society places a higher value on cognition above ritualistic practice. For them, the text is valued for its meaning and content than for its rendition value. They attributed a higher value to the meaning of possessing and experiencing worldly possessions than actual possessions. In the process, while ritualists pray to their God for material benefits and favours, the Philosophical and spiritual Hindu, uses logic, reason and analysis to gain a meta-cognition of reality. They assume value as a cognition that is independent of reality. In simple terms, they argue, the written words coming out of a pencil have nothing to do with the pencil, it emanates from the individual mind that using the pencil. So, they follow the path of searching for the author of the text than stopping at the pencil. In other words, unlike the first category of worshippers who worship God in the visible world, the second category believed that the visible world is only a story written by God and seen by us as the visible and tactile material world. As an author, the actual God lies beyond them. To unravel this God requires human effort with an approach of logical and analytical reasoning of the text to understand the material world, and thereby the discovery of the God, who wrote that story of the visible and tactile world.
They argued
-God doesn't exist in the visible and physical world. Like in the case of a story, the author doesn't exist in the story. The author exists outside.
-So, one set of schools of thought, for instance, Advaitis argued that there is no point in searching for God in the material world as it doesn't reside in it.
-Hence, worshipping in the material world through prayers to a non-existing God in there has no meaning.
-Like in the case of written story, the author manifests in the text through their construct of language, grammar and methods, God manifest in the world through its order of construct than the world itself
-So, instead of praying, one should study the grammar and structure of the world to discover God.
-It is an indirect method by the application of knowledge-logical analysis.
-If one makes any mistake in that logical analysis, one would also make a mistake in his understanding. So, the parameters of true knowledge are important. In other words, not only knowledge is important, but it also has to be uncorrupted knowledge by its means and methods.
-So, they stipulated a strict regime of education to inculcate that uncorrupted knowledge.
-Further, they argued, unlike the worshipping community assumes, there are no separate Gods that exist for one purpose or the other. As in the case of stories, one author alone can write many stories. So, there is only one God who exists as the author of many constructs of this universe.
-Since this Author God is single, there can not be a comparison in terms of qualifying traits, habits or performance for that God. So, we can not attribute our comparable qualifications of traits and habits of performance to that single entity. It has to be un-qualifiable by our standards of the benchmark. As far as we are concerned, it has to be nirguna.
-Also, like in the case of writing, where the story doesn't exist in the pencil, it is an illusion to believe the drama of life is coming from the materiality of this world. There is an author behind it and a mind.
In totality, Advaita Vedantic completely rejects the first category of Hindu society, their practice, culture and their Gods.

Thursday, December 8, 2022

ഒരൊറ്റപ്പെടുന്നവരുടെ ലോകമാണവരുടേത്.

 ഞാൻ ജീവിച്ച നഗരങ്ങളിൽ നിന്നെല്ലാം കേട്ടിട്ടുള്ളതാണ്, നഗരങ്ങളിൽ വന്നാൽ ബന്ധുക്കളിൽ നിന്നും നാട്ടുകാരിൽ നിന്നും ഉള്ള ഒരു രക്ഷപെടലിനെക്കുറിച്ച്. തന്റെ കഴിവും കഴിവുകേടുകളും ആരും അറിയില്ലല്ലോ എന്ന സമാധാനമാണ് എല്ലാവരും അതിനു പറയുന്ന ന്യായീകരണം. എങ്കിലും ഒന്ന് കൈ നീട്ടിയാൽ, കാലു നീട്ടിയാൽ അപരനെ തട്ടി തടയുന്നത്ര ജനപ്രവാഹമൊഴുകുന്ന ഇന്ത്യയിലെ തെരുവിലാരായുന്ന ഈ ഒറ്റപ്പെടൽ ഒരിക്കലും അന്ന്യം നിന്നുപോകലല്ല. മനുഷ്യരെന്നും ചുറ്റിലുണ്ട്. ഒരു വിളിപ്പാടകലെ ഒരു കൈത്താങ്ങിന് ആരൊക്കെയോ ഉള്ളത് പോലെ ഒരു തോന്നലെന്നും ബാക്കിയുണ്ട്. എന്നാൽ ജീവിതം കെട്ടിപ്പടുത്താൻ ഗൾഫ് രാജ്യങ്ങളല്ലാത്ത വിദേശരാജ്യങ്ങളിൽ അഭയം തേടുന്ന ഒട്ടുമുക്കാലും ഇന്ത്യക്കാരുടെയും കാര്യമതല്ല. ഒരൊറ്റപ്പെടുന്നവരുടെ ലോകമാണവരുടേത്.

ഒഴിഞ്ഞ തെരുവുകളിൽ
ഒറ്റപ്പെട്ട കോളോണികളിൽ
തന്റെ അയൽവാസികളായ വെള്ളക്കാരോടോ കറുത്തവരോടോ സാംസ്കാരികമായിടപെടാൻ കഴിയാതെ, നേടെണ്ട ഗ്രീൻ കാർഡിനെയോ പി ആറിനേയോ ഭയന്ന് , കേവലം "ഒഫീഷ്യലായുള്ള -മാറ്റർ ഓഫ് ദി ഫാക്ട് " ബന്ധങ്ങളും വർഷത്തിലൊരിക്കലോ രണ്ടുവട്ടമോ പോകുന്ന യാത്രകളിലെ ഫോട്ടോആഘോഷങ്ങളിലും ഒതുങ്ങുന്ന ഒറ്റപ്പെടലുകളാണ് യൂറോപ്പിലെയും അമേരിക്കയിലെയും ഒട്ടു മിക്ക ഇന്ത്യക്കാരുടെയും ജീവിതങ്ങൾ.
ലോകപ്രശസ്തമായ ഒരു യൂറോപ്യൻ ശാസ്ത്ര സംഘടനയിൽ വലിയ നിലയിലുള്ള എന്റെ സുഹൃത്തിന്റെ ഇമെയിൽ എനിക്ക് കിട്ടിയതിലിങ്ങനെ എഴുതിയിട്ടുണ്ട് "ജനാലയ്ക്കു പുറത്തു തണുപ്പ് നിറഞ്ഞു തുടങ്ങി. അതിനുമെത്രയോ മുന്നിൽ തണുത്തു മരവിച്ചു പോയ മനസ്സിന് അതെല്ലാം ഇനിയെത്ര കാര്യമൊന്നുമല്ല. പണ്ട് ചെറുപ്പത്തിൽ അന്പലപ്പറന്പിൽ നാളെയെന്തെന്നറിയാതെ ആരുമടുത്തില്ലാതെ സന്ധ്യാ സമയത്ത് മലർന്നു കിടക്കുന്പോൾ ഒരൊറ്റപ്പെടലുണ്ടായിരുന്നു. എന്നാലിന്നത്തെയെന്റെ ഒറ്റപ്പെടലിന്റെ മുന്നിൽ അതൊക്കെ സ്വർഗ്ഗമായിരുന്നു. ഈ കഴിഞ്ഞ മുപ്പതുകൊല്ലത്തിനുള്ളിൽ പ്രൊഫഷണൽ ബന്ധങ്ങളല്ലാതെ നാട്ടിലെനിക്കാരെയുമറിയില്ല. ഇവിടെയും. എല്ലായിടത്തും ഞാൻ അന്യപ്പെട്ടുകഴിഞ്ഞു. വേണ്ടിയിരുന്നില്ലെടാ ഒന്നും. നിന്നെപ്പോലെയൊക്കെ അവിടെയെന്തെങ്കിലും ചെറിയ ജോലിയൊക്കെ ചെയ്തു ജീവിച്ചാൽ മതിയായിരുന്നു. മരിക്കുന്പോൾ അമ്മയെ കാണാൻ കൂടി കഴിഞ്ഞിട്ടില്ല എനിക്ക്."
എന്ത് തിരിച്ചെഴുതുമെന്നറിയാതെ ആ മെയിൽ ഇപ്പോഴും അവിടെ മറുപടിയില്ലാതെ കിടപ്പുണ്ട്. ഒരു വിളിപ്പാടകലെയുള്ള അച്ഛനേയുംഅമ്മയെയും കാണാൻ പോകാത്ത മക്കളും കൂടിയുള്ള നാടാണെങ്കിലും ഇവിടെ മനുഷ്യർ ഒറ്റപ്പെട്ടാലും അന്ന്യം നിന്ന് പോകാറില്ലെന്ന അവന്റെ ദുഃഖത്തിനോട് ഞാൻ എന്ത് മറുപടിയെഴുതാൻ !

Saturday, September 17, 2022

ശ്രീ നാരായണ ഗുരു

 ശ്രീ നാരായണ ഗുരുവിനെ ഉത്തരാധുനിക പഠനത്തിന് വിധേയമാക്കി സിദ്ധാന്തവത്കരിക്കുന്ന പലരും മറന്നുപോകുന്നതായി കാണുന്നത് അദ്ദേഹം ആത്യന്തീകമായി അദ്വൈതാചാര്യനായിരുന്നു എന്നതാണ് . എന്നുവച്ചാൽ, വേദാധിഷ്ടിത ഹിന്ദുമതത്തിലെ പ്രശ്നത്രയി ( ഉപനിഷദ്, ബ്രമ്ഹ സൂത്ര, ഭഗവദ് ഗീത )നിഷ്കർഷിക്കുന്ന ബ്രഹ്മൻ എന്ന ആശയത്തെ താത്വീകമായി അംഗീകരിക്കുയും അതിനെ സ്ഥാപനവൽക്കരിക്കാനായി ആദി ശങ്കരൻ അവതരിപ്പിച്ച ദശനാമി സമ്പ്രദായത്തിലുള്ള സന്യാസരീതി അംഗീകരിക്കുകയും, ഹിന്ദു മതത്തിലെ സ്മാർത്ത ആചാരണത്തിലൂടെ - ശിവ, വിഷ്ണു, ദേവി, സൂര്യ, ദുർഗ, ഇഷ്ടദേവത എന്നീ ദൈവങ്ങളുടെ (സഗുണ ബ്രഹ്മൻ ) ആരാധനയിലൂടെ അദ്വൈതത്തിൽ (നിർഗുണ പരബ്രഹ്മൻ) എത്തിച്ചേരും എന്ന ആരാധന വിശ്വാസക്രമം അനുസരിക്കുകയും പ്രചരിപ്പിക്കുകയും ചെയ്തൊരു വ്യക്തിയായിരുന്നു ഗുരു. അദ്ദേഹം ദാസനാമി സമ്പ്രദായം നിഷ്കർഷിക്കുന്ന സ്മാർത്ത ആചരണത്തിന്റെ ഭാഗമായി പ്രേത-ഭൂത- മൃഗബലിയെ ശിവൻ, വിഷ്ണു, ദേവി, സൂര്യൻ, സുബ്രഹ്മണ്യൻ (ഇഷ്ടദേവത) കൊണ്ട് മാറ്റിപ്രതിഷ്ഠിക്കാൻ ശ്രമിച്ചതും അതിനായി വിദ്യാഭ്യാസത്തിനു ഊന്നൽ നൽകുകയും സംഘവും സ്ഥാപനങ്ങളും ആരംഭിക്കുകയും ചെയ്തതും ഗുരു നടപ്പിലാക്കിയ രാഷ്ട്രീയ സാമൂഹ്യ പരിഷ്കാരത്തിന്റെ ഭാഗമായാണ് അവതരിക്കപ്പെടുന്നത് . ആദി ശങ്കരൻ അദ്വൈതം സ്ഥാപനവൽക്കരിക്കാൻ സ്വീകരിച്ചോരു മാർഗമായിരുന്നു ഇത്. കൂടാതെ അദ്വൈതത്തിൽ ജാതി എന്നൊരവസ്ഥയോ മതമെന്നൊരാവസ്ഥയോ എവിടെയും സാധ്യമല്ലാത്തൊരു കാര്യവുമാണ്. ഗുരു വ്യവസായത്തിലും വാണിജ്യത്തിലും ഊന്നൽ നൽകിയത് പോലും, അദ്ദേഹമുൾപ്പെട്ട സമുദായത്തെ ആദ്ധ്യാത്മീകതയുടെ മാർഗത്തിൽ നിന്നും മനുഷ്യനെ വ്യതിചലിപ്പിക്കുന്ന കള്ളൂ ചെത്തലിൽനിന്നും മോചിപ്പിക്കാനായിരുന്നു. ഗുരു സ്മാർത്ത പദ്ധതിയിലൂന്നിയ ഇത്തരം സാമൂഹ്യപരിഷ്കാരങ്ങളെ അദ്ദേഹം ഉൾപ്പെട്ട അബ്രാഹ്മണ സമൂഹത്തിന്റെ അദ്വൈതത്തിലേക്കുള്ള ആത്മീയമാർഗമായി കണ്ടപ്പോൾ, ഡോക്ടർ പൽപ്പുവിനെപ്പോലുള്ള നേതാക്കന്മാർ അദ്ദേഹം ഉൾപ്പെട്ട ഈഴവ സമൂഹത്തിന്റെ രാഷ്ട്രീയവും ശാസ്ത്രീയവുമായ ശാക്തീകരണമായാണ് കണ്ടത്. ഈ കാഴ്ചപ്പാടിലെ അന്തരമായിരുന്നു ഡോക്ടർ പൽപ്പുവിന്റെ നേതൃത്വത്തിലുള്ള SNDP യുമായുള്ള ഗുരുവിന്റെ സ്വരച്ചേർച്ചക്കുള്ള കാരണവും. രണ്ടും അതാതിടത്തു മഹത്തായ കാര്യങ്ങൾ തന്നെയാണ്. എങ്കിലും ഇന്ന് പലരും ഡോക്ടർ പൽപ്പുവിന്റെ രാഷ്ട്രീയ വീക്ഷണകോനുള്ളൊരാളായി ഗുരുവിനെ സ്ഥാപനവൽക്കരിക്കുന്നതു ഗുരുവിനോട് ചെയ്യുന്ന ഏറ്റവും വലിയ കൊടും ക്രൂരതയായിരിക്കും. ശ്രീ നാരായണ ഗുരു അദ്വൈതിയായ ഒരതിമഹാനായ ആത്മീയാചാര്യനായിരുന്നു. അതുകൊണ്ടു തന്നെ അദ്ദേഹത്തെ അദ്ദേഹമല്ലാതായിരുന്ന ഒരു രാഷ്ട്രീയ സാമൂഹീക പരിഷ്കർത്താവാക്കാതിരിക്കുന്നതാണ് എന്തുകൊണ്ടും ഉത്തമം. അതദ്ദേഹം തിരസ്കരിച്ചോരു രീതിബോധം മാത്രമല്ല അതൊട്ടേറെ ആശയ വൈരുദ്ധ്യങ്ങളിലേക്കു നയിക്കുകയും ചെയ്യും. അത് ഗുരുവിന്റെ ആത്മീയത തിരസ്കരിക്കുന്ന ജാതിബോധമായ ചാതുർവർണ്യത്തിന്റെ വക്താക്കളായ ബ്രാഹ്മണ വ്യവസ്ഥ നടപ്പിലാക്കിയെടുക്കുന്ന വിനിയോഗത്തിന്റെ (appropriation) രീതിശാസ്ത്രം കൂടിയാണ്.


Tuesday, April 14, 2020

Corona pandemic, the last straw of hope for capitalism, looks like propaganda worked. - part 1

Finally, in common with many other nations, the government has imposed a 21-day quarantine period to mitigate the spread of the Coronavirus. It is important to consider the political imperatives at play behind this decision, given the prevailing atmosphere of fear around the world. Governments find it necessary to respond to the anxiety gripping their populations, fueled by widespread propaganda suggesting that the coronavirus might herald an apocalyptic end to human existence.

At this point, there seems to be little more to add to the discourse on the coronavirus. Virtually every individual worldwide has been inundated with information through mass media and social networks, effectively turning them into self-proclaimed experts on the matter. They possess a wealth of knowledge about this pathogen, except for one crucial fact: it is essentially a mild to moderate influenza virus.

According to the World Health Organization's (WHO) published information on influenza, it is characterized by a sudden onset of symptoms such as fever, dry cough, headache, muscle and joint pain, severe fatigue, sore throat, and a runny nose. The cough can be particularly severe, lasting two weeks or more. Most people recover from these symptoms within a week without requiring medical attention. However, influenza can lead to severe illness or even death, especially among high-risk groups.

Globally, these annual influenza epidemics are estimated to result in approximately 3 to 5 million cases of severe illness and about 290,000 to 650,000 respiratory-related deaths. This is a well-established fact.

To put the current situation in perspective, the coronavirus has caused the deaths of less than 16,000 individuals who fall into the high-risk category. The rest of the cases have been managed without corona-related fatalities.

In essence, the contribution of the coronavirus to the overall spectrum of influenza deaths remains below 10%, taking the lower estimate of 290,000 influenza deaths into account, or approximately 3.07% if we consider the upper estimate of 650,000 annual deaths. It is worth noting that, amid the heightened paranoia surrounding this moderate pathogen, propagandists have acknowledged that approximately 80% of those infected recover without medical intervention, with only 20% requiring medical attention—primarily for chest and throat infections. Of this 20%, less than 6 to 8% experience critical conditions necessitating hospitalization. This critical information is often presented subtly, akin to fine print on a stock/share application form—small and discernible only to those who make a concerted effort to uncover it.

So, what, then, is the underlying motive for generating hyper-paranoia around this relatively mild virus, which has coexisted with us for an extended period without provoking such widespread hysteria as seen this year?

The answer lies elsewhere. This coronavirus hyperbole serves as capitalism's last-ditch effort to resuscitate itself in the face of diminishing profit margins in the production economy. It appears that, in the post-war economic lull, they have found a successful alternative model to artificially create the much-needed economic deficit, thereby ensuring capitalism's survival. And that model is none other than the virus.

The story continues...

Corona pandemic, the last straw of hope for capitalism, looks like propaganda worked - part -ii

A caveat:
In writing this note, I want to emphasize that I am not advocating for carelessness regarding this influenza or discouraging preventive measures to contain it. As advised by medical professionals, if I do not take sufficient precautions, I understand that I could also become a patient of this influenza. Importantly, I am not an expert, and my understanding of viruses and virology is limited. With my limited training, I can read data and understand statistics. My entire note is based on the data released by WHO and other agencies in the field.

Allow me to add another caveat: Unlike the left-wing political stance, I do not view capitalism as the enemy of humanity or an exclusionary system where one percent of people build a monopoly over the remaining ninety-nine percent. In our society, functional models, including capitalism as an economic model, have emerged through continuous negotiations involving left, right, and central policies. In principle, capitalism today exists as a settlement of these various arguments. Consider organized labor unions in capitalist countries; most of them have robust labor policies and structures, even more so than many communist countries.

It's essential to remember that, unlike the communist model where the state and party have complete control over the nation, and people cannot interact with other economic models like capitalism or socialism, capitalism allows for people-to-people interaction and access to different socio-political and economic systems. Of course, there may be serious reservations about communist models.

In other words, while communism remained a geo-centric ideological nationality (as seen in USSR, China, Poland, etc.), capitalism, on the contrary, remained an adventurist expansionism aiming for universalization and globalization. Although a communist bloc existed during the pre-globalization era, it primarily consisted of non-US nations rather than forming an ideologically communist group of countries. India serves as a classic example of a nation that resisted becoming communist.

However, it's important to acknowledge that capitalism, in its practice and methods, is not without significant socio-political problems or agendas that contradict progressive human society's ideals. Its track record concerning equality, fraternity, and justice is often abysmal.

Furthermore, we must not forget that capitalism is essentially a "practiced thought model" that aims to operate independently of the state. Capitalism has consistently advocated for a market economy where the state plays a limited role. Unlike communist or socialist governments, capitalism, as an ideology, has historically not held executive positions or power. In fact, throughout its history, capitalism has often fought to break, remove, or relax the laws of the land, or, in many instances, undermine the powers of the state.

From its inception, capitalism has been motivated by individual greed and the pursuit of self-interest. This emphasis on the individual's role as primary in a market has shaped its social model into a collective of mutually suspicious individuals who perceive a threat in the existence of others. Capitalism has always been a structurally fragile system.

Although the system is often labeled with the term "competitiveness" to describe this mutual suspicion and threat perception, it has typically resulted in capitalists striving to reduce their fears and protect their self-interests, often at the expense of others. To mitigate these fears and advance their interests, capitalism has consistently relied on innovation, shipping, transportation, exploration, colonization, and even wars. Capitalism cannot escape its predatory instincts in its methods. Ideologically, I do not align with most of its frameworks and methods.
The cracks in the system:

The initial signs of fractures within capitalist systems became evident following the collapse of the USSR and the subsequent era of globalization. In this new world order, the United States, having long served as the primary counterforce to the USSR bloc, leveraged its strength to assert dominance over other Western nations for commercial gain. Many countries, particularly the traditional capitalist nations in Europe, grew uneasy with this newfound U.S. aggression. Some of the trade agreements imposed upon them appeared to be discriminatory, destabilizing their global trade shares. Consequently, the European Union (EU) was formed, uniting nations with greater bargaining power. One of the EU's early actions was the introduction of its own industrial standards, such as ISO, designed to define Euro-centric trade terms independently from the United States.

Armed with these legislations, the former imperial and colonial capitalist nations of Europe gradually constructed a bureaucratic defense mechanism against American global trade adventurism. Consequently, the United States lost its foothold in Europe, leading to the fragmentation of former Czechoslovakia, a move aimed at establishing U.S. influence in Europe while asserting NATO's role.

These fractures among capitalist nations also reflected differing conceptions of capitalism. On one side, the United States led non-state corporations advocating their brand of predatory capitalism, while on the other, Europe championed a legislatively-based, state-backed capitalism.

With these disparities in place, as corporations engaged in trade negotiations under the framework of global state agreements, capitalism began to be subjected to executive legislations rather than fostering commercial entrepreneurship or market innovation. Furthermore, as trade negotiations became enshrined in state legislations or part of legislative agreements, capitalism's ideals became intertwined with each state's political interests. Each nation formulated its own code of conduct and practices tailored to its political priorities, maintaining one set of rules for domestic operations and another for international dealings. Consequently, capitalism transitioned from an idealized predatory system, where interests could be freely advanced through innovations, shipping, colonization, and wars, to a realm governed by global legislative laws, restrictions, and administration.

In the post-USSR era, these developments triggered the proliferation of state-led trade bloc formations guided by political leaders. Moving away from the generic nature of agreements like the GATT, where each state participated individually, we now witness blocs of nations such as the G-8, G-20, Brexit, Asian bloc, and others, all vying to protect their interests while resisting external pressures.

These blocs of nations, with some countries belonging to multiple blocs, evolved into more than mere trade partners. Many nations came together to protest or resist the discriminatory clauses imposed by developed or powerful nations in their agreements. What ensued was a complete transformation of the global trade landscape and a redefinition of capitalism, accompanied by both positive and negative consequences.
Allow me to outline some of the significant repercussions resulting from these developments:

Stringent labor laws in capitalist nations, as mandated by legislative structures, compelled businesses to initiate the outsourcing of their production primarily to former or current communist countries to benefit from cheaper labor and reduced production costs. While these enhanced profit margins helped sustain businesses in capitalist countries, unfortunately, labor laws and skillsets in these outsourcing destinations became increasingly irrelevant. Consequently, unemployment became a critical issue within the labor class, rendering hard-fought labor laws, which had been the subject of court battles and political struggles spanning centuries, suddenly untenable.

Conversely, former USSR bloc nations and China, in the name of job creation and employment opportunities, unethically subsidized their citizens to favor the business interests of capitalist nations, often at the expense of their own labor forces. This led to the emergence of a new business model that involved subsidizing labor laws and citizenship rights. Although this neo-capitalist model encountered significant challenges initially, it eventually led to the upgrading of labor and production facilities. Moreover, large-scale movements of human capital and migration took place between these countries, resulting in substantial investments in logistics, transportation, and forward trading. However, these developments also gave rise to issues related to solid waste management, pollution, and environmental concerns. Consequently, not only did finished products traverse continents, but natural resources were also extracted and transported across the globe on a massive scale.

The most intricate aspect of this scenario was the accumulation of resources by countries like China, often at the expense of resource depletion in smaller developing nations like India. This situation conferred an unfair advantage in terms of production feasibility upon some countries while leaving smaller developing nations at a disadvantage.

Furthermore, despite having limited production facilities, most developed capitalist nations evolved into societies primarily driven by consumption, generating the world's largest waste volumes by consuming products from developing nations. Initially, developing countries, including China and India, agreed to accept back some of this waste. However, most of these producing nations have since ceased collecting waste from developed consumerist nations.

In essence, contemporary developed capitalist nations no longer realize substantial profits from their trade compared to the early days of outsourcing. Additionally, investments directed toward upgrading production facilities and product development have enabled countries like China to make significant strides in production capabilities and innovation, to the extent that they now dictate the markets of the United States and Europe. This shift has allowed them to manipulate and influence consumer desires and demands, fundamentally reshaping capitalism.

This transformation gave rise to unexpected consequences, such as mass migrations of products, technology, resources, and people across the world. For the first time, Western capitalism encountered the power of migrants and its implications within its own borders. The traditional concept of materiality in Western capitalism now faces challenges and dictates from former communists, communists, and, at the very least, socialists. Various forms of migration, including product migrations, concept migrations, skilled labor migrations, ideological migrations, language migrations, cultural migrations, food migrations, religious migrations, and more, originating from these countries, now dominate the Western capitalist landscape.

Considering that many European capitalist nations today lean more toward legislative capitalism rather than market capitalism, their politicians began to feel threatened by identity politics. A similar situation unfolded in the United States. Consequently, capitalism shifted from expansionism to protectionism, and from its predatory colonial nature to predatory nationalism. Furthermore, the individual-centric idealism of capitalist society shifted its focus toward fundamentalistic identity politics.

The rise of identity politics led to the natural emergence of right-wing fundamentalists as leaders in these countries. Despite their control over global-reaching social media and communication companies, they initiated the closure of borders, markets, and their economies to what they referred to as outsiders—those to whom they had delegated their business and trade just a few years earlier. As a result, capitalism evolved from market-driven principles to a behavior resembling oligarchies or feudal lords from bygone eras in failed states. Moreover, this transition was increasingly preferred by these nations over the traditional capitalist approach.

The story continues with the emergence of a new economy characterized by digital nationalities and its structural consequences.