Challenges of Overcoming Religions to Advance India’s Traditions for the Global Welfare

-Prof. Bal Ram Singh

अपि स्वर्णमयी लङ्का न मे लक्ष्मण रोचते |

जननी जन्मभूमिश्च स्वर्गादपि गरीयसी ||

Api Swarnamayī Lankā na me Lakshmaṇa rochate
Jananī Janmabhumiścha Swargādapi Garīyasī 

These words are believed to have been uttered by Śri Rām towards end of his exile, after he had killed Rāvaṇa, and when he was told that Rāvaṇa’s brother, Vibhīṣaṇa, offered Rāma to enter the Lankā of golden structures and buildings and rule from there.

Not that he could not have said the same while in Ayodhyā, his utterance in Lankā, away from home assumes significance as he had in effect had become a non-resident Indian (NRI) who in modern times are away from the place of their birth, away from parents and families, and away from their culture.”

Much to be learned from following all faiths

In modern times, religion has become an instrument of utility, available to people of different interests and agenda to appropriate and exploit. Far from its actual meaning and intent, human beings are being denigrated, subjugated, and manipulated all in the name of religion. Religion originates from Re + legion, meaning re-association with the Supreme or God. That meaning establishes a spiritual journey as the purpose of religion. However, most religions, especially organized religions are nothing more than management of people. No wonder politicians and other power structures have been taxing religions to their purpose for the past two thousand years. After crusade, inquisition, and forced conversion by marching armies, proselytization through inducement, bluff, and exploitation of circumstances such as tsunami has come to the fore in recent years, especially in the Third World. During my recent trip to my village in Uttar Pradesh in India, I learned of conversion of eight Harijan families in a nearby village after orchestrated diagnosis and cure of ‘cancer’ with the prayer of Ishu (Jesus). This incident reminded me of my own encounter with an evangelist in my university who used to deliver goods from receivables. Francis was always hanging around with international graduate students trying to give them a Bible or entice them to a Church visit. One day I walked into the laboratory even as Francis was talking to students. As I entered the lab, a student told Francis jokingly “why don’t you convert Dr. Singh and we will all follow?” “So, Dr. Singh, what do you think of Jesus Christ?” asked Francis turning towards me. “Jesus Christ was a great man, I am his ardent follower,” I replied. “So, you are a Christian?” Francis uttered hesitatingly. I said, “Sure, following Jesus Christ does make me a Christian, as much as following Newton makes me Newtonian.” Not convinced of my assertion, Francis continued with his inquiries further. “What church do you go to?” asked Francis. “What church did Jesus Christ go to?” I shot back, and Francis looked quite puzzled at this but continued his query by saying, “O, so you read Bible on your own.” “What Bible did Jesus Christ read?” I asked Francis. He was completely at a loss. “How can you be a Christian without going to Church or reading a Bible?” he muttered shaking his head in exasperation. “Francis, I am not a Churchian or Biblian, I am a Christian.” By then Francis seemed to be in a daze, simply gazing at me. Acting professorial and assuring him of my genuine intentions I began. “Look, Jesus Christ was concerned about others passionately. He stood up for his principles against all odds. He was willing to die for his principle of serving others. He did not hate even those who killed him, and wished them well.” Francis nodded at each of my statements about Jesus Christ. “I think those principles are worth following for anybody,” I added. “Why do I need a Church or Bible to follow them?” By then Francis seemed accepting, albeit reluctantly. Similarly, I am asked many times about religions in India, my own religion, and my opinion of Islam, especially after 9/11. At the Center for Indic Studies, we have much emphasis on Indic traditions, some ancient, some modern, and occasionally discussions about other traditions within India. About six months ago, after a bit of contentious panel discussion at our campus, I had to formulate my thoughts of my understanding of and relationship with Islam within the Indic tradition. I told a Muslim student on my campus that I am really trying to be a Musalmaan, the word commonly used for Muslims in India. He was quite puzzled, but curious to know my view further. “See, Musalmaan word is made of two words – Musallum + Imaan,” I continued. “Musallum means total and Imaan means honest. So, I really see the fundamental point of being a Musalmaan is to be totally honest, and I find that concept to be very attractive.” “However, the problem is that there is no true Musalmaan in the whole world,” I continued. The student asked me, “What about Hindus? What are they supposed to be and do?” “Oh, yes. I am a Hindu by birth. But it is equally hard to find a Hindu.” He seemed quite perplexed, and ready to hear my views on Hinduism. “You see, Hindus are supposed to see Iśwara or God in everyone and everything, and thus love them all equally and infinitely. Unfortunately, I have not met even one Hindu in my life.” Religious tension and tyranny seen now throughout the world, and in fact throughout history, have almost nothing to do with true meanings of religion. The discrimination, destruction, oppression, and atrocities in the name different religions originate in ignorance, greed, and ego. There is much to be learned by following Jesus Christ, trying to be a Musalmaan, and in being a Hindu, and these are not mutually exclusive concepts. This idea must be asserted in the world by young and old alike, and that is a challenge for the 21st century.

Postscript

Whatever is even left over culture of India, with connection of people with nature (Vāsudhaiva kuṭumbakam), accepting people for whatever they are (Ekam sat viprah bahudhā vadanti), following the truth of deeds rather than that of creeds (Satyameva jayate), embracing death rather than avoiding it (Mokṣa, or Sallekhana in Jainism), the world is manifestation of self (Ekoaham bahushyāmi), the entire universe is within us (Yad pinde tad brahmāṇde), etc. is perhaps the only hope to solve multifarious problems the world is facing today. India needs to expand its ideas, practice, and propagate in the world, through education, economics, and healthcare, the basic needs of people. No need to become parochial because other exclusive traditions have been like that. The new generation of India needs to bold and go where its immediate past generations have not gone before. In other words, become NRI!!

Indian culture was rampant throughout the world when even Europeans worshiped trees, a tradition to celebrate winter solstice, was adopted by Christian missionaries Christmas tree to falsely celebrate birth of Jesus (https://www.history.com/this-day-in-history/christ-is-born).

Editor’s note – Above write up is an excerpt from the book ‘A Different Take – An NRI View of India in the Tradition of Ram, Krishn, and Gandhi

Prof. Bal Ram Singh, President, Institute of Advances Sciences, Dartmouth, MA, USA and Editor-in-Chief, Vedic Blog

Democracy turns into DemoNOcracy!!

Prof.Bal Ram Singh

There have much talk about the demonization of republicans and democrats in the United States especially since Donald Trump became candidate for the position of President. He called his opponent as crooked Hillary, and Hillary Clinton called Trump supporters as basket of deplorables.

But Indian leaders, perhaps taking some cue from the politicians of the oldest democracy, yet certainly adding their own ugly flavors to it.

“There are remarkable parallels in terms of this kind of highly prejudicial and extremely parochial nationalism that both Modi and Trump have promoted and have sought to demonize minorities.”, said Sumit Ganguly, a leftist and Tagore Chair Distinguished Professor of Political Science, Indiana University at Bloomington in an interview on April 9, 2019 with Council of Foreign Relations).

Some examples of low level stench are given below:

Modi while campaigning in Himachal Pradesh for Assembly Election, branded the main opposition party Congress as termites and called the electorates to wipe them out: “There should not be one polling booth where this termite called Congress be allowed to thrive.”

Delhi Chief Minister and AAP leader Kejriwal had recently called Modi “a Coward and a psychopath” (Outlook India, 06 November 2017)

In 2007 campaign for the Gujarat assembly election, Congress President Sonia Gandhi had indirectly accused Modi and his government as “merchants of death” (Oulook India, 06 NOVEMBER 2017)

In an article on May 20, 2019 The New York Times wrote several disturbing statements on democracy in view of the Indian elections.

“In Hungary, Viktor Orban demonized immigrants and secured an expansion of his power. In Turkey, Recep Tayyip Erdogan purged his enemies and won a new term. In Australia, Scott Morrison shrugged off calls for tougher carbon-emissions rules and was unexpectedly kept on as leader.

And in India, where the world’s biggest parliamentary election appears to be boiling down to a binary choice — Yes or No on Prime Minister Narendra Modi. “

“Trump and Modi are twins separated by continents,” said Chandra Bhan Prasad, a well-known political commentator, and dalit activist. “Both are against knowledge, they consider the past as the golden period, they consider themselves the center of gravity.”

Prime Minister Narendra Modi of India during a roadshow in Varanasi, India, April, 2019 – credit Adnan Abidi/Reuters

Observers are looking at this people polarizing trend with disdain. 

“…the social media cells of the BJP and the INC seem to be projecting their star campaigners as populist leaders, demonising each other’s parties and supporters, and polarising the voters along religious lines.”, wrote Dr. Sangeeta Mahapatra, LSE Blog, January 11, 2019

“He can’t take care of his wife, he will take care of Indians?,” Mamata Banerjee said during a rally in Bishnupur. (India Today, New Delhi, May 6, 2019). She refused to even take a call from the Prime Minister to discuss the relief work on the cyclone, saying she did not recognize him as the Prime Minister of India!

“Who knew you (Modi) before you became the Prime Minister? Even now, nobody knows the name of your father. (Former Union minister Vilasrao Muttemwar, November 25, 2018).

At one time a BJP MLA, Heeralal Regar, declared his intention to “strip” Sonia and Rahul and transport them to Italy

BJP minister “Sadhvi” Niranjan Jyoti asked a gathering to choose between “Ramzaadon (followers of Lord Ram)” and “haramzaadon (illegitimately born)”

Mani Shankar Aiyar discovered Modi to be a “neech kism ka aadmi (a lowly person)”.

In 2014, a video of Trinamool Congress MP Tapas Pal went viral, where he could be seen openly threatening to rape women members of the opposition (India Today, July 20, 2016).

“I am from Chandannagar. Leaders are created by workers. I am also a goonda. I will shoot you guys if a Trinamool Congress worker is ever attacked. If you have the guts, then stop me… If you insult the mothers and daughters of Trinamool workers, I won’t spare you. I will let loose my boys in your homes and they will commit rape,” Pal said.

SP leader Mualayam Singh Yadav had shocked the nation’s conscience when he wondered aloud (about BSP leader Mayawati): “Is she so beautiful that anyone should want to rape her?

“Smriti Irani sits beside leaders like Nitin Gadkari and talks about changing the Constitution. Let me tell you a thing about Smriti Irani. She wears a big ‘bindi’ on her forehead and someone told me that when a woman changes her husbands frequently, the size of her ‘bindi’ keeps growing,” (Jaydeep Kawade, a leader from Maharashtra-based People’s Republican Party).

Insey bada kayar, insey kamjor Pradhan Mantri main jeevan me nahi dekha, (I haven’t seen a more coward and weaker PM than him in my life).” (Priyanka Gandhi Vadra, May 9, 2019)

Chowkidar (Modi) chor hai”  a phrase invented by Rahul Gandhi for 2019 elections, with nearly no truth in it as asserted by the Supreme Court of India when it made Rahul Gandhi apologize for justifying the phrase by attributing it to the honorable court.

While these utterances may have been said in the heat of political campaigns, the fact that one has to come down to this level reveals the true nature of democracy which can in fact be very dangerous in places like India with unparallel history, philosophy, continuing culture, diversity of nature, humans, languages, and freedom of thoughts.

On the other hand, when Sadhvi Pragya Singh said that she had cursed Hemant Karkare, the police officer who had supervised her torture in jail, she was banned from campaigning for three days by India’s Election Commission. This is the situation in so called free India where a person is not allowed to even moan for the extreme torture meted out to her physically and mentally!

Such a deterioration in discourses can (and perhaps meant to) be divisive and destructive to a society. In other words, democracy has become demonocracy!!

As a silver lining, it may in fact provide a pause to think of an alternative system of governance, at least for India, if not the entire world.  

– Prof. Bal Ram Singh, School of Indic Studies, Institute of Advanced Sciences, Dartmouth, MA, USA & Board Member, WAVES-International

Relevance of Gandhi in Today’s World

AS

Dr. Anju Seth

Looking at the present state of affairs in India, the birthplace of Gandhi, one would probably surmise that Gandhism, whatever the term may mean, cannot have any relevance in this twenty-first century. Gandhi is rightly called the Father of the Nation because he single handedly stood up against the mighty British Empire, without any arms, and brought her independence. However, today, Gandhi is mostly forgotten and his relevance questioned even by his ardent devotees. Today Gandhi is remembered in India mostly on his birthday which is celebrated as a national holiday rather as a ritual.

Gandhiji Line Drawings (1)

(Source of Image : http://devang-home.blogspot.com/2011/08/sketches-of-mahatma-gandhi.html)

As a matter of fact, India is not following any of Gandhi’s teachings which are mostly confined to text books. In fact, since independence, the country has witnessed many violent communal riots in this multi communal country. Gandhi’s message of ‘swābalambī’, self-sufficiency with home spun ‘khādī’ cloth is not used now-a-days even as a social slogan. Statistics shows that the country is definitely not following ‘sarvodaya’, a broad Gandhian term meaning ‘universal upliftment’ or ‘progress of all’ reaching the masses. On the contrary, India today has the unique distinction of being the only country in the world which has the richest man in the world while at the same time more than 30 per cent of its population lives in dire poverty.

The above shows that today, Gandhism is a very confused ‘ism’ in India. Today many politicians in India use the term merely as a slogan and the common man make Gandhi almost out of reach of the younger groups by making Gandhi an unwilling ‘avatāra’. That may be one reason why the only photo we see of Gandhi in India is always that of an old man which brings the image of a very simple and pious man who was meek and mild like Jesus Christ. While Gandhi was not a simple man to say the least, the above does not gives the right image of Gandhi and does not bring any inspiration to the younger group, the group most relevant for Gandhi.

But Mahatma Gandhi, in this twentieth century, produced a very sophisticated approach because he implemented that very noble philosophy of ahimsā in modern politics, and he succeeded. That is a very great thing.”

And that is precisely the greatness of Gandhi and that is the message of Gandhi to the modern world. In the past century many places in the world have been drastically changed through the use of brute force, by the power of guns the Soviet Union, China, Tibet, Burma, many communist countries in Africa and South America. But eventually the power of guns will have to be changed by the will of the ordinary people. If we try to analyze the secrets of Gandhi’s success, we would probably find Faith and Action and Populism, the three most important aspects of his life. Gandhi’s extra ordinary communion with the masses of ordinary people was another of his secrets. In contrast to many of our present day leaders of this highly democratic world, Gandhi was a true leader and friend of the people. Disaku Ikeda, the Japanese Buddhist leader who takes great inspiration from Gandhi has this to say about him. “His activism is not mere action but contains many aspects of a spiritual practice that is inspired by the inner urging of the conscience”.

The phenomenal success Gandhi registered in far-away South Africa fighting for human rights and civil liberties has great significance when we find that later his teachings were adopted not only by Nelson Mandela, the South African freedom fighter, but it was also subsequently revealed that the former South African president De Klerk was greatly influenced by Gandhi’s principles. In fact, from Dalai Lama to Desmond Tutu and from Martin Luther King to Nelson Mandela, many world leaders were inspired by Mahatma Gandhi, all in their own different ways.

Gandhi left many valuable sayings for the modern man to fight for goodness in society in a non-violent way. “Good” Gandhi said “travels at a snails pace.” “Non-violence” Gandhi said “is a tree of slow growth. It grows imperceptibly but surely.” And then “Mere goodness is not of much use.” Gandhi stated. “Goodness must be joined with knowledge, courage and conviction. One must cultivate the fine discriminating quality which goes with spiritual courage and character.” The modern man can also take great wisdom from what Gandhi said the seven social sins: Politics without principles; Wealth without work; Commerce without morality; Education without character; Pleasure without conscience; Science without humanity; Worship without sacrifice.

It was the unique non-violent movement under his leadership that earned for India freedom from the colonial rule. In spearheading the campaign against the alien rule, Gandhiji adopted the innovative techniques of civil disobedience and social transformation, which had several exemplary features.

The Gandhian technique of mobilizing people has been successfully employed by many oppressed societies around the world under the leadership of people like Martin Luther King in the United States, Nelson Mandela in South Africa, and now Aung Saan Sun Kyi in Myanmar, which is an eloquent testimony to the continuing relevance of Mahatma Gandhi.

In India, economic development has been mostly confined to the urban conglomerates. In the process, the rural India that comprises 700 million people has been given short shrift. Gandhiji’s philosophy of inclusive growth is fundamental to the building of a resurgent rural India. He believed in “production by the masses” rather than in mass production, a distinctive feature of the industrial revolution. It is surprising, even paradoxical, that these days Gandhian philosophy should find increasing expression through the most modern technology! Now, it is possible to establish small-scale and medium-scale factories in smaller towns and remote corners of the country, thanks to the phenomenal innovations in communication and information technologies. New technologies have brought in widespread and low-cost electronic connectivity that enables instantaneous contact between industrial units and the sellers and consumers of their products. Location and logistics are no more a limitation or constraint for industrial development.

If we say that the twenty-first century is the century of the common man, then we see that Gandhism has even more relevance in this age, and Gandhi will inspire generations of individuals fighting for goodness of the society. If today we find that Gandhism is in severe test in countries like India, it is not because there is certain inherent weakness in Gandhism, but it is because we have not seen in India strong leaders with the required courage and conviction to fight the evils in society. We may borrow Gandhi’s own words on Ahimsā, and say that Gandhism is only for the courageous people.

-Dr. Anju Seth, Associate Professor, Department of Sanskrit, Satyawati College (Day), University of Delhi, Delhi, India

स्वतंत्रता की भारतीय शैली

-प्रोफ़ेसर बलराम सिंह

Independence का वास्तविक अर्थ आत्मनिर्भरता है। In का अर्थ है inside अर्थात् आत्मा के स्तर तक पहुँचना और फिर उसी पर निर्भर होना अथवा dependent हो जाना। जब व्यक्ति आत्मश: कार्यरत होता है तो उसका आत्मबल सदैव पुष्टित होता रहता है। उसके लिए सारा जग आत्मीय बन जाता है। वह ‘अयम निज: परोवेति’ की गणना लघुचेतीय समझता है। उसके अंत:करण में चिरक़ालीन उदारता झकोरे लेने लगती है, तथा ‘वसुधैव कुटुम्बकम’ के सम्मत भाव जागृत हो जाते हैं। यहाँ तक कि उनके यहाँ ‘संताने तनय व तनया’ तक न सीमित रहकर आत्मज और आत्मजा के रूप उत्पन्न होने लगती हैं अर्थात् आत्मबीज ही अंकुरित, पल्लवित, पुष्पित. व फलित होता है। ‘अहम् ब्रह्म अस्मि’ की अनुभूति सार्थक हो जाती है। ये है independence की वास्तविक महिमा! ये एक दिन में सीमित नहीं हो सकता, ये तो कल्पों का माजरा है जनाब!!

bharat

Independence का दूसरा अर्थ है है स्वाधीनता, अर्थात् अपने को पूरी तरह से पहचान कर उसके आधीन हो जाना अथवा उसी की सत्ता के आधीन कार्यरत हो जाना। अपने को पहचानने का अभिप्राय है अपने धर्म को पहचानना, और उसी आधार पर गुण और कर्म निर्धारित करना। स्वधर्म की पहचान का तात्पर्य है अपनी प्रकृति को गहराई से समझना, बूझना, और परखना। जब व्यक्ति इस स्तर पर पहुँच जाता है तब अपनी प्रकृति को ही आधार बनाकर उसी में श्रद्धा एवं भक्ति से संलग्न होकर कर्म करता है। उसके अतिरिक्त कुछ नहीं करता। श्रीकृष्ण ने भगवद्गीता में इसका उद्धरण इस प्रकार किया है- ‘स्वधर्मे निधनम श्रेय: परधर्मों भयावह’, अर्थात् अपने धर्म के अनुसार आचरण में सबकुछ मिट जाना भी श्रेयस्कर है। यही नहीं किसी अन्य के धर्म अर्थात् प्रकृति का आचरण भयावह होता है इसलिए स्वाधीनता अत्यंत आवश्यक मानवीय दशा है जो मानव ही नहीं बल्कि पूरी समष्टि के लिए कल्याणकारी है।

Independence का तीसरा अर्थ है स्वतंत्रता अर्थात् अपना ही तंत्र होना चाहिए चाहे वो पारिवारिक हो, सामाजिक हो, आर्थिक हो, शैक्षिक हो, अथवा राजनीतिक हो। दूसरों की व्यवस्था यद्यपि उनके लिए कितनी भी उच्च एवं सराहनीय क्यों न हो किसी और के लिए तनावपूर्ण, बलाघाती, भयंकर कलह का कारण बन सकती है। अतः किसी भी देश को एक ऐसी व्यवस्था का सृजन करना चाहिए जिसके अंतर्गत हर एक व्यक्ति को सम्पूर्ण मुक्ति रहे कि वह व्यक्तिगत, पारिवारिक, तथा सामाजिक स्तरों पर अपने ही तंत्र के अनुकूल जीवन यापन कर सके। यह व्यवस्था बाह्य रूप से प्रारम्भ में अनेकता के सिद्धांत पर ही आधारित हो सकती है, अर्थात् कोई uniform civil code नहीं, कोई संविधान नहीं, कोई अधिवक्ता या न्यूनतवक़्ता नहीं, कोई AC में विराजित न्यायाधीश नहीं। मात्र धरातलीय प्रबुद्धजनो की आवश्यकता होती है जिनमे आचार विचार से आत्मबोध झलकता हो। वही सर्वभूतानाम की स्वतंत्रता सुनियोजित व  सुनिश्चित कर सकते है इसीलिए भारत ऋषियों का देश रहा है, स्वतंत्रता के लिए। आधुनिक स्वतंत्रता दिवस  को प्रेरणा का आधार मानकर स्वतंत्रता को शाश्वत बनाने के लिए संकल्पित हों, और इसी का पर्व मनायें आज and forever!! शुभम्

– Prof. Bal Ram Singh, School of Indic Studies, Institute of Advanced Sciences, Dartmouth, MA, USA

योग का तत्कालीन क्रियात्मक बोध

– प्रोफ़ेसर बलराम सिंह

योग: सत्तस्य पर्याय: तस्य सार्थकेव मानव जीवनस्य लक्ष्य:।

योग सत्य का पर्याय है, उसी को सार्थक बनाना जीवन का उद्देश्य है।

वैसे तो सत्य एक सरल सी धारणा है पर अधिकतर व्यक्तियों को इसका बोध नहीं हो पाता है। इसका मुख्य कारण है कि व्यक्ति कुछ विशेष वस्तुओं, स्थानों, लोगों, अथवा बातों से ही जुड़ता है और उसी को मानक बनाकर अपना दृष्टिकोण निर्धारित कर लेता है।

जैसे कि वस्तुतः व्यक्ति परिवार से या माँ से जुड़ता है और उसे प्रेम करता है। यदि उस माँ के प्रेम को सीमित न करके उसे प्रेम के अभ्यास की प्रक्रिया मान ले तो उसी प्रेम भाव को औरों के साथ जोड़ सकता है। तभी माँ के प्रेम की सार्थकता हो सकती है ठीक उसी तरह जैसे कि स्कूल में गणित सीख कर हम उसका जीवन के अन्य पहलुओं में उपयोग करते हैं।

IMG-20180621-WA0008

इस अवधारणा को प्रथम स्तर पर हम योग अभ्यास से समझ सकते हैं। स्थूल रूप से आसन एवं मुद्राएँ हमारे मन को शरीर के उन भागों पर केंद्रित करते हैं जहाँ आसन के कारण ज़ोर पड़ता है। इसका अभ्यास करते-करते हम अपने मन को इस तरह अपने वश में कर पाने में ऐसे सफल हो जाते हैं कि आसन के बिना भी अँगो और प्रत्यंगो पर ध्यान दे लेते हैं। यही प्रक्रिया हमें जुड़ने की वास्तविक विद्या प्रदान करती है। इस विद्या को ही सूक्ष्म रूप में प्राणायाम के द्वारा शरीर के उन कोशिकाओं और अणुओं परमाणुओं तक जोड़ा जा सकता है जो की हमारी ज्ञानेंद्रियों से परे होते हैं। यही शारीरिक आसन और प्राणायाम के अभ्यास हमें हर किसी से जुड़ने की योग विधि बताते हैं।

उपर्युक्त अभ्यास से जो ज्ञान प्राप्त होता है उसके उपयोग से जब हम संसार में बिना किसी भेद भाव (प्रत्याहार अभ्यास के अंतर्गत) समस्त प्राणियों से जुड़ते हैं तभी उनके जीवन सत्यार्थ से परिचित हो पाते हैं।

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(Source of Image : Prof. Singh with his younger daughter)

अथ योग: सत्यार्थ परिचायक:। ॐ!!

माता की अवधारणा

मदर्स डे पर विशेषविमर्श

-डॉ. शशि तिवारी

 

यह संसार भगवान् की अद्भुत रचना है। भगवान् के इस सृजन का हम सब प्राणी उपभोग करते हैं। रचयिता होने से ही ईश्वर को ‘माता’ कहते हैं – त्वमेव माता च पिता त्वमेव । माना गया है कि हम सब ईश्वर के अंश हैं। तो जो गुण ईश्वर में हैं वे प्राणियों में भी हो सकते हैं या कि प्राकृतिक रूप से होने चाहिए। मातृत्व एक ऐसा ही गुण है। केवल मनुष्य ही नहीं पशु-पक्षी भी किसी न किसी प्रकार के सर्जन और निर्मिति की कला में निपुण देखे जाते हैं। हर किसी में रचनाधर्मिता होती है- कभी कम कभी अधिक। तभी देवी की स्तुति में कहा गया है –

            “या देवी सर्वभूतेषु मातॄरूपेण संस्थिता। 

            नम: तस्यै नम: तस्यै नम: तस्यै नमो नम:॥”

वेद में माता-पिता के युग्म को ‘मातरा’ या ‘मातरौ’ कहते हैं यानी माता और पिता दोनों माता ही हैं। इसी तरह द्यावापृथ्वी का नाम ‘मातरा’ है; पृथ्वी हमारी माता है और आकाश पिता। सांसारिक माता और पिता के जोडे के लिए ‘पितरौ’ या ‘पितरा’ शब्द भी प्रयोग में आए हैं; यानी दोनों ही पिता हैं। यह ठीक वैसे ही है जैसे पति-पत्नी के युग्म को ‘दम्पती’ कहते हैं। भारतीय मनीषा ने शब्दों में ही जीवन-मूल्यों को सूत्र में मणियों कि भांति पिरोया हुआ है। तात्पर्य है कि महत्व की दृष्टि से माता और पिता लगभग समान ही हैं। इसीलिए कहते हैं – ‘मातृ देवो भव, पितृ देवो भव’। परंतु जब बात जनन की होती है तो जनि, जनी, जनयित्री आदि नामों से मां को जाना जाता है क्योंकि वह उत्पन्न करने वाली है। केवल उत्पन्न ही नहीं उसके बाद जो लालन-पालन की आवश्यकता है वह भी वही करती है। एतदर्थ उसमें स्नेह और ममता की आवश्यकता है और इसके वाचक अंबा, अम्बि, अम्बी आदि शब्द मां के लिए वेद में प्राप्त होते हैं। इन सब नामों से माता जननी, स्नेहमयी, पूजनी्य़ा, आत्मीया बतायी गयी है। उत्पन्न करने वाली का साक्षात् स्वरूप ‘माता’ पद में दिखाई दे्ता है, इसलिए उसे इस सम्मान से विभूषित किया गया है कि वह जननी है और ईश्वर के समकक्ष है।

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(Source of image : https://www.pinterest.com/pin/31806741093104880/)

सतत् स्मरणीय है कि साक्षात् माताएं हमारी सम्माननीय हैं; क्योंकि ‘मातृत्व’ मानवीय गुणों में सर्वोपरि है। रचना करना तथा पालन करना – प्रत्येक मनुष्य का धर्म कर्म होना चाहिए, तभी सामजिक संतुलन बना रह सकता है। जब हम मातृ-दिवस मनाये तो ये याद रखें कि यह अपने दायित्वों को वहन करने की शिक्षा देने वाला दिन है। यह रचनाधर्मिता का दिन है या फिर रचनाधर्मिता के अभिनंदन का दिन!

– डॉ. शशि तिवारी,अध्यक्ष, वेव्सभारत