State responsibility and crisis of conscience

By DR SHREEDHAR GAUTAM

The Maoist attack on the police and military barracks in Achham and Salyan districts recently and the endorsement of the state of emergency for three more months by the House of Representatives on February 21 have once again impelled us to take an in-depth look at the concept of democracy and the form of the present crisis. Since 1990, we in Nepal have been familiar with the term democracy as a do it yourself doctrine. The implicit meaning of democracy is choosing for yourself. Liberty and equality are its distinctive objectives. Fraternity is another concept that goes along with democracy, with an indication that a democratic system promotes a sense of responsibility. But if we make an objective analysis of the last 12 years of our democratic experiment, we will find only a small group of power-seekers playing the chess-like game of politics for their own benefit. The game of power politics has been so naked that in this respect Nepal has surpassed the military dictatorship in many Third World countries. There has been little effect on the lives of the majority whose sufferings have not been lessened by the frequent change of power in Singh Durbar over the last 12 years.

The current national scenario suggests the state and society moving dangerously towards head on conflict. Over the years we have not seen any sign of state - society rapport. And no country can hope for good governance in the absence of healthy balance between civil society and political state. The lack of a progressive polity all these years is to be traced to the existing nature of our state, which has functioned in an authoritarian way dressed in democratic garb. The way the state of emergency has been ratified vividly shows how Parliament has been made a rubber stamp citing the will of the people. While endorsing the state of emergency, the state i.e. the concerned political parties through whom the political state functions, should have made a sincere introspection over their own past record and over  the causes of the state’s failure in maintaining a healthy balance in society. But nothing of this sort happened. Already the alienated segments of society are severely hurt by neglect from the political state and terrorist manifestation in the form of ultra-leftist violence. There is likelihood of mass discontent erupting if the state aggravates the situation further.

The crux of the problem since the restoration of the multiparty democracy is the political leaders who have misused the state’s political authority. They have undermined the power of the people who are greater than them and are also the creator of the state. The country is facing anarchy, because the executive has been operating with the help of the parliamentary branch without seeking the backing of civil society. It is an essential nature of a democratic country to acknowledge that the state has no higher power than the people or civil society. Our political leaders have completely forgotten that political structure is a mere creation of the people. We, in Nepal, as a people, made a tryst with destiny to restore a multiparty democracy with utmost concern for the welfare of every member of society. So it is paramount that leaders are sensitive to the values of harmony and the stability of the nation as a collective social entity. But to our great dismay these leaders have glossed over the need of balance in society. The ruling elite seems oblivious to the fact that if society is self-divided or if there is clash between different sections of society, the state suffers in its representative might and thereby democracy perishes.

It is in this background that there is an urgent need to preserve the homogeneity of our society. The state of emergency shows there is a clash of interest between two groups and this development could destroy the fabric of democratic norms. The present disruption of social coherence is bound to lead to political disunity of various natures. The situation should not be allowed to exceed the limits through our reckless action. We are now facing a society - versus - state crisis. Moreover, we have to be extra vigilant in the context of global capitalism. Global corporations in Nepal are also active and they are notorious for selling the soul of society to exploitative forces. This is the period for all responsible social organizations and political parties to come into constructive play. The growing interference of multinational companies on the one hand, and the frustration of a majority of the people with government are the direct result of the failure of the state. State authority has become purchasable with the rapid increase of corruption. There are groups within the state using money power. The Maoist uprising is linked to the surrender syndrome of state organs and the rulers before the political Mafia who are responsible for undermining our society and our national pride.

If the government still continues to withdraw from the public welfare process, different forms of terror groups can emerge. Gradually but systematically government schools, colleges, hospitals and means of transportation are being either closed down or privatised. This is a very disturbing sign. The well off can go to costly hospitals and so-called glorious private educational institutions; but the suffering majority will feel further left out. Such developments can force the disgruntled to seek justice in the streets, instead of the courts.

If our democracy is to redeem its tryst with destiny, a code of ethics must become the vogue in public life. The government should opt for consensus and the contentment of the lowliest. Government should realize that arbitrary acts are not compatible with democratic norms. It should seek dialogue with all disgruntled groups in society, including the Maoists. The executive, with the help of parliament, has taken a decision to ratify the state of emergency. But in the absence of togetherness between society and the state or without evolving a viable harmony functionally involving all affected parties, rule of law cannot be established in society even under emergency powers. In our case corruption has hijacked democracy and it survives only in name or in mere ritualistic celebration as on Falgun 7 every year. The majority of people feel that the terrorism of bribery and corruption has touched unprecedented levels and it is no less harmful than the terrorism unleashed by ultra leftists. Fearful of the government in the absence of transparency and accountability, people like to be left alone rather than look to the state for any help. As long as the present scenario remains unchanged, few will believe in the possibility of a rational social order with maximum security to the most vulnerable segments of society.

The present sorry state of governance reminds us of Plato, who wished a country to be governed by an elite of philosophers with sound and healthy reason. He was slightly sceptical of democracy as it required cent percent literacy and awareness among the people. Likewise, Rousseau must have given the slogan of ‘Back to Nature’ after losing faith in man’s capacity to lead an organized or well-ordered life. The idea of natural man against the established socio political order appealed to the culturally sick and bored of France in the 18th century. Marx, on the other hand, applied his theory in terms of economic force. He thought revolution necessary for the ethical health of the people. But the agenda of politics typical of our country is largely self-serving. Political leaders never care to learn from people of vision who set an example in the past by sacrificing personnel comforts to serve humanity. They are busy with the dirty tricks of power play. What we are facing is a crisis of conscience. So, it is not corruption alone, it is conscience also . Will the politicians listen to the cry of this hour?

Premarital blues

By BINDU JHA

Don’t disturb me, mother", and suddenly I realize that these are going to be foreign words for me after I get married. Perhaps I will not get this privilege of asserting or expressing ‘such’ wishes after marriage. When we feel that some rights, some privileges are going to be snatched away from us, either voluntarily or in order to abide by societal norms and expectations, we rather try to hold on to them. Perhaps, that’s why I find the words ‘relax’ so relaxing, and ‘enjoy’ so enjoyable these days!

When I tell my mother that I don’t want to eat certain things, and complain about what is cooked, I suddenly find myself asking, "Can I throw my temper tantrums at my in-laws’ place?" Certainly not, so I want to throw all my tantrums out before I get married, so that I have nothing more of tantrums left to raise the temper of my in-laws.

I share everything with my parents, sometimes even crack a joke with them and tease them like my friends, and in the midst of laughter, my eyes get blurred with tears thinking, "Will I be able to share such laughter and speak out anything and everything with my in-laws?"

I have the liberty to disobey certain things in my family, and make my own decisions. These rights are perhaps the blessings of being a daughter. May be I will have some other liberties and privileges after marriage, that of a daughter- in-law. Nevertheless, I want to relish my life at present.

Informal relationship with one’s parents is almost common. But why does our culture demand a formal relationship with the in-laws? Is it because of the word "in-laws"? Is it that this word creates some sort of distance, or it is due to the expectations from a daughter "in-law", or because of social taboos? Being informal does not mean that one goes out of the way, it is something that expresses intimacy. Ah, whatever it is, let me be my true self as long as the word "in-law" is not adjoined to me.

When I think of all these, and when I hear my family, " See, nobody will tell you like this after marriage... or you will remember our words after marriage... or the situation will not be the same after marriage... or everything is fair with parents..." I sometimes feel that perhaps they are right. That is perhaps why brides weep when they leave their homes, the home where they have lived and grown up, the home where they were like princesses......

Will I remain as I am now after marriage too? No perhaps, everything changes after marriage. Will I have to unlearn what I have learnt, and learn to unlearn what I have already learnt? May be to some extent, but yes, marriage is not the end, it is the beginning of a new life, a new living style, new family, new roles, new expectations, new responsibilities, new experiences, new ways of enjoying life... Life would perhaps be tasteless if we had nothing new to look forward to!

If a daughter-in-law respected and interacted with her in-laws like her own parents, and if the daughters-in-law were treated as daughters, life would have become much easier. Why is there any need of ‘purdah’ in front of one’s father-in-law and elder brother in-law and not in front of one’s own father and elder brother? Why cannot we talk, laugh and live together as with our parents and family members? May be because this is the way it has been and people still think it should be that way. Whatever, thank God there are no words like "husbands- in-law" or "wife-in-law"!

An ambassador of light

Om Asatoma Sadgamaya Tamasoma JyotirgamayaMrityorma Amritangamaya is a prayer born in the depths of the human soul and it is valid as long as man struggles on this earth. When this prayer becomes more intense and emerges simultaneously from the depths of millions of hearts, an avatar is born.

Paramahansa Yogananda (1893 – 1952) is one such avatar, a saviour of mankind. "A rare gem of inestimable value, the like of whom the world is yet to witness, H. H. Sri Paramahansa Yogananda has been an ideal representative of the ancient sages and seers, the glory of India." In these words, Swami Sivananda of The Divine Life Society paid tributes to the great one. The Shankaracharya of Kanchipuram, Sri Chandrasekharendra Saraswati, gave expression to his appreciation in the following words: "As a bright light shining in the midst of darkness, so was Yogananda’s presence in this world. Such a great soul comes on earth only rarely, when there is a real need among men."

Yogananda’s birth and his world mission were foretold by at least three great saints—an anonymous Himalayan sadhu who met Gyana Prabha Ghosh (Yogananda’s mother) in Lahore, the peerless Mahavatar Babaji, and Swami Vivekananda. The great ones know the Divine Scheme and order of coming events. Yogananda played his role in the human drama for 59 years and
entered mahasamadhi in America on March 7, 1952.

Born, brought up, and given yoga training in India, Yogananda spent over three decades in America, fulfilling the world mission for which he was born. Mahavatar Babaji, the deathless Himalayan guru spoke these words to Swami Sri Yukteswar (the guru of Yogananda): "East and West must establish a golden middle path of activity and spirituality combined. India has much to learn from the West in material development; in return, India can teach the universal methods by which the West will be able to base its religious beliefs on the unshakeable foundations of yogic science....Some years hence I shall send you a disciple whom you can train for yoga dissemination in the West." That disciple was Paramahansa Yogananda.

Yogananda was invited to address the Congress of Religious Liberals in Boston in 1920. His maiden speech there on "The Science of Religion" was received with great applause. Thereafter he was invited to give more spiritual discourses. He conducted a lecturing tour across the American Continent, gave yoga classes and initiated thousands of earnest seekers into the scientific meditation technique of Kriya Yoga. He established the international headquarters of his society, Self-Realization Fellowship in Los Angeles, California, and from there pioneered the worldwide dissemination of yoga, the ancient science of God-realization. The message carried by Paramahansa Yogananda has been received in all continents of the globe and has spiritually awakened millions of truth seekers.

Paramahansa Yogananda’s loving and selfless work was gratefully received in the West. Innumerable tributes were paid, acknowledging his wonderful influence on individual lives and upon mankind in general.

Dr Raymond Piper of Syracuse University, New York said: "Yogananda was a God-filled seer and saint, philosopher and poet who experienced a multitude of the innumerable aspects of ultimate Reality."

The Voice from England said: "Words cannot describe the depths of soul-realization attained by this Christ-like Master."

Louise Royston’s letter was published in the Los Angeles Times on March 30,1952, in which she says: "Thousands of the people of Los Angeles loved Paramahansa Yogananda and mourn his passing. I am just one. He not only taught us religious principles to follow and practice, but he was a tireless welfare worker. Night and day he toiled to help the sick and the sorrowful. Thousands of people all over America and the whole world have been helped and comforted through his unselfish assistance."

Professor Vladimir Novicky from Prague, Czechoslovakia wrote: "It is difficult to express in cold human words the depths of our grief as well as our immense gratitude to Paramahansa, who lit for us a real and tangible light on the path and who showered on us such rich spiritual and material gifts. Every uncertainty, every trouble, and every anxious question sent to him never failed to find a quick response."

Yogananda loved all mankind as his own family. He was a citizen of the world. Like a mother, he loved all equally and like a bosom friend, he counselled and aided people on their path. Each one felt that he was Yogananda’s favourite.

Paramahansa Yogananda was an ambassador of Light and Joy. He predicated that he would not die in bed. He kept his word. His departure was glorious. On March 7, 1952, he was the guest of honour at a banquet arranged for the Ambassador of India, Dr B. R. Sen. At the divinely destined moment, Yogananda spoke sweetly for a few minutes about love and friendship, about India and America, and finally slid to the floor with these words:

Where Ganges, woods, Himalayan caves, and men dream God — I am hallowed, my body touched
that sod.

He was a yogi in life and death. After his departure his unchanged face shone with the divine lustre of incorruptibility. His body remained aglow with a divine peace and an extraordinary purity even weeks after his passing, as a notarised letter from the Mortuary Director, Harry T. Rowe amply testifies. Mr Rowe wrote: "The absence of any visual signs of decay in the dead body of Paramahansa Yogananda offers the most extraordinary case in our experience….No physical disintegration was visible in his body even after twenty days after death….This state of perfect preservation of a body is, so far as we know from mortuary annals, an unparalleled one."

Yogananda left his body in 1952 for his everlasting abode in Omnipresence. But the Light he had lit continues to burn brightly. His work is diligently carried on by Yogoda Satsanga Society of India throughout the Indian subcontinent and by Self-Realization Fellowship in the rest of the world, under the able stewardship of Sri Daya Mata, whom he had specially chosen and trained for twenty years. He still speaks through his Yogoda Satsanga Lessons and his various published books like Autobiography of a Yogi, Man’s Eternal Quest, The Divine Romance, Journey to Self-realization, The Science of Religion, Whispers from Eternity, Scientific Healing Affirmations, Metaphysical Meditations, The Law of Success, How You Can Talk With God, Sayings of Paramahansa Yogananda, Wine of the Mystic, and God Talks WithArjuna, a true yogic interpretation of the Bhagavad Gita.

The Divine Ambassador of Light has gone, but the Light he brought continues to show the path to millions of earnest truth-seekers. (Compiled by Narayan Lal Shrestha)