In the wake of the recent law and order problem caused by the conviction of godman Gurmeet Ram Rahim Singh, the debate on the unholy nexus between religion and politics is back.
While the judiciary convicted Gurmeet Ram Rahim Singh, another ‘godman’ – who also happens to be a Member of Parliament – publicly accused the pronouncement as a conspiracy against Indian culture. Irrespective of the actors, religion has been an integral part of Indian politics since time immemorial.
One cannot ignore famous anecdotes mentioned in Indian scriptures in the fields of strategy, politics and warfare, which offer lessons that are still relevant.
Both Ramayana and Mahābhārata offer multiple examples about how religion was used as a cornerstone of the game of power. There are multiple examples when Krishna did not shy away from using his discretion, wordplay and his own interpretation in the war of Kurukshetra.
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Krishna’s Diplomacy
In one instance, both Duryodhana and Arjun solicited support from Krishna during the war. In this regard, Duryodhana had reached Krishna’s chamber well before Arjun did. Krishna was fast asleep. Duryodhana chose to sit near Krishna’s head while Arjun sat near his feet.
When Krishna woke up, he saw Arjun and then Duryodhana, in that order. Well aware that Duryodhana was the rightful candidate for his support, since he arrived first, Krishna twisted the situation to suit his preference. He chose to support Arjun since he saw him first, at his feet when he woke up, and only later did he see Duryodhana near his head.
In an attempt to negotiate the impending war, Lord Krishna asked Duryodhana to give the Pandavas five villages. It came as no surprise when Duryodhana declined the offer. On the face of it, it presented Duryodhana as an unrelenting man, desperate to go to war.
On another reading, this offer by Krishna was symbolic, for these five villages were not only the most prosperous; they were situated in the centre of Kuru land. Krishna exonerates himself by attempting to play a peacemaker and making an offer that could prevent the massacre. The fact is, even he was aware that this offer would never be accepted by Duryodhana. It’s a classic case of symbolism, similar to those we see around us.
Lessons from Karna and Vibhishana
There are multiple instances in the Mahābhārata where the reader feels Karna is being wronged solely because he is a charioteer’s son. Guru Dronacharya refused to teach Karna since he was not a Kshatriya; he was refused a duel with Arjun and was not allowed to participate in Draupadi’s Swayamvara for being a suta-putra.
Krishna, well aware of the truth, never informed Karna or the world of his origins during these untoward incidents, for if he had, it would have saved Karna from embarrassment and repeated insults the great archer was subjected to in his lifetime. It was only prior to the war that Karna is informed of his familial relations with the Pandavas.
Certain scriptures mention that since Krishna was aware of Karna’s powers, on the sixteenth day, he used his discretion and universal powers to set the sun early and bring an end to the face-off.
Why was Karna wronged so many times, and denied justice in front of the very audience comprising the Lord himself? Why was Krishna a mute spectator to all the discrimination Karna had to put up with? Was Krishna playing politics and relegating Karna’s merit?
Lord Ram preached ethical and moral values through the story of his life. However, one wonders if the moral barometer of Ravana’s brother, Vibhīṣaṇa was up to the mark? In an act of obvious perfidy, Vibhīṣaṇa disclosed his brother’s secrets to Ram, who was not even from the Rakshas clan. If Lord Ram is all pervasive, what was the need for support from Vibhīṣaṇa at all? Once again, Ramayana vindicates use of chicanery in power tussle.
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Under the Garb of Dharma
Fast forward to 21st century, why do we Indians feel agitated when a certain political party makes brazen use of religion to be in power? Dharma has been used as a tool, time and again, in Bharatvarsha, to fulfil political ambitions.
Godmen, religious and sect heads, babas etc have been a fixture in the Indian political landscape, for voters believe His Holiness will never partake on the wrong side.
The ability of these men and women in coloured cloaks to play a decisive role in the political arena has been acknowledged by all parties.
Indira Gandhi’s spiritual Guru, Dhirendra Brahmachari, was called “yoga instructor and businessman” by Michael Kaufman in the New York Times. His wealth not only included expensive cars and curated gifts from overseas disciples but also the ill-fated Pitts S2 aircraft, which Sanjay Gandhi flew on 23 June 1980. Dhirendra Brahmachari’s yoga centre received land and grants from the then Government of India.
In the same light, Yogi Adityanath’s speeches are condoned, for he is merely using Dharma as a way to keep the lamp burning. He is successfully planting an existential fear, far deeper than the threat to life caused by encephalitis. In the garb of Dharma, he is able to shudder every Hindu by mentioning the sheer possibility of them losing their daughters to Muslims. Likes of Sakshi Maharaj use Dharma for fear mongering, power, wealth, and other vices that a Godman is ideally expected to abdicate.
Link Between Politics and Religion
Both Ramayana and Mahābhārata narrate how power and strategy are used by the protagonists to win over deceitful antagonists.
This explains why we as a nation need little validation of means, when the espoused outcome is power. We see no wrong in colluding with those accused of heinous charges, if the ultimate goal is to win.
Politics in religion has paved way for religion in politics in India. This has an alarming potential to tear the nation apart. If the Indian politics continues to gyrate around the axis of religion, we should prepare ourselves for another Kurukshetra, replete with modern warfare, drenched in blood and reeking of hatred that shall linger for decades to come.
(The writer is a policy analyst. She can be reached @gunjakapoor .This is a personal blog and the views expressed above are the author’s own. The Quint neither endorses nor is responsible for the same.)
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