Sept 12, 2023
Dear Rama,
It has been a while since I spoke and wrote to you. I thought of reaching out, but things have become worse. Our influential leaders claim we are all set to inaugurate a grand temple for You.
Lord Ram, You will remember there was a Mosque; we broke it to give You a space. We claim that You were born exactly in that very place where the mosque stood. The Hindu society extacted its revenge to show their love to You.
In an ironic twist, Hindus fervently sought a designated land for You, their Lord, despite Your known attribute as Sarvagata (one who exists everywhere).
I have always wondered if mortal men must take something away from someone to provide You with something ( Who is the Lord of everything). As disciples of You, we believe in Your omnipresence; after all, you are Sarvalokapati (Lord of all the worlds), Sarvavyapi (present in everything from the smallest to the biggest) and Sarvabhutatman (Soul of all beings).
Then why would we have to take something away from someone to pray to You?
You are Sarvabhutantaratma (residing in our souls), and you live in our hearts (as my mother would say). Then, your temple is just a place to participate in rituals that celebrate your life. How can we limit you to a temple despite assuming you are everywhere?
अगर ईश्वार डटा रहता सब जगह, सब काल।
इसने बनवाकर मंदिर, मस्जिद, गिरजाघर
ख़ुदा को कर दिया है बंद;
ये हैं ख़ुदा के जेल,
जिन्हेंख यह-देखो तो इसका व्यंाग्यल-
कहती है श्रद्धा-पूजा के स्थाइन।
कहती है उनसे,
“आप यहीं करें आराम,
दुनिया जपती है आपका नाम,
मैं मिल जाऊँगी सुबह-शाम,
दिन-रात बहुत रहता है काम।”
अल्लाि पर लगा है ताला,
बंदे करें मनमानी, रँगरेल।
In this contemplative narrative, Harivansh Rai Bachchan asks about the true nature of the Divine. He invites us to seek God beyond the sacred edifices in the boundless expanses of our hearts and the universe. He is playful with his words and tells us mandirs, churches, and mosques are just “prison” of Gods, As locking the God in these sacred places grants mankind the liberty to stray from the path of righteousness, indulging in whims and unrestrained behaviours.
A temple of Yours erected on the ruins of a mosque diminishes Your magnificence.
They say it heralds the advent of Ram Rajya.
Should I look beyond the mere concept of the temple and consider its implications for everyone? The nation is built on the foundations of diversity, home to many individuals from different backgrounds. With one in every five people being Muslim, respecting and acknowledging the multifaceted tapestry of our society rather than imposing a singular way of life is imperative.
When I ponder these matters, I worry that we must fully accommodate everyone. While the notion of Ram Rajya has been widely celebrated as a utopian ideal, I question whether it was indeed a philosophy you advocated during your lifetime. People have taken the liberty to interpret your life and teachings in a way that aligns with their particular way of living. That said, we must explore other visions of utopia within the Indian context and strive to understand what they entail. In a society as diverse and complex as ours, we may find better principles of co-living that can help us build a more inclusive and harmonious future.
This was a few years before. I entered the ancient city of Ayodhya and felt the excitement. The streets were beautifully decorated with countless lamps, and the sky was lit up with fireworks. The town celebrated Diwali, the festival of lights, which held a special significance this year. It marked the return of Lord Rama (You) to Ayodhya after 14 long years of exile.
हमें अदाएँ दिवाली की ज़ोर भाती हैं ।
कि लाखों झमकें हरएक घर में जगमगाती हैं ।।
चिराग जलते हैं और लौएँ झिलमिलाती हैं ।
मकां-मकां में बहारें ही झमझमाती हैं ।।
खिलौने नाचें हैं तस्वीरें गत बजाती हैं ।
बताशे हँसते हैं और खीलें खिलखिलाती हैं ।।1।।
गुलाबी बर्फ़ियों के मुँह चमकते-फिरते हैं ।
जलेबियों के भी पहिए ढुलकते-फिरते हैं ।।
हर एक दाँत से पेड़े अटकते-फिरते हैं ।
इमरती उछले हैं लड्डू ढुलकते-फिरते हैं ।
One of the best descriptions was by Nazeer Akbarabadi, an 18th-century Urdu poet commonly called the “People’s Poet.” Here, the poet vividly describes the vibrant celebrations of Diwali, where every home sparkles with the glow of countless lamps. The atmosphere brims joyfully as candles shimmer, and every household exudes festivity. Toys seem to dance, pictures come alive with music, and sweets like ‘batashe’ appear to laugh and bloom. The pink ‘barfis’ and ‘jalebis’ twist and turn, while ‘pedas’ cling to one’s teeth, and ‘imartis’ bounce around with ‘laddoos’ playfully rolling about.
For the people of Ayodhya, Diwali meant much more than just lights and sweets. It symbolised the return of righteousness and the establishment of ‘Ram Rajya’. As I interacted with the locals, they shared stories about Lord Rama’s just and fair rule, where every citizen was content and evil found no refuge. They described Ram Rajya as an ideal state of governance where justice was paramount and the ruler served with unwavering dedication. It was a vision of a utopia that many still aspire to achieve.
I am from Kerala, but I speak Tamil. We celebrate Oman, but it is a beautiful festival. Last year, I was in Kerala during Onam. The celebration of Onam was in full swing, featuring lively processions, colourful music, and traditional dance performances.
Unlike the famous festival of Diwali, Onam honoured a different figure — King Mahabali, a demon king. This piqued my curiosity about why such a powerful and feared figure would be celebrated enthusiastically.
During the Onam festival in Kerala, traditional attire reflects the festive spirit. Women wear an off-white saree with a golden border and adorn themselves with gold jewellery and jasmine in their hair. Men wear the “Mundu,” a white cloth with a similar golden border and a white shirt. To further add to the vibrancy of the festival, colourful “Pookkalam” floral designs are made outside homes.
They say, “Vamanna betrayed the King’s trust”. His subjects love him ( the asura king) more than the God ( Vamana). This made me think.
Ram Rajya and Mahabali’s reign epitomised utopian ideals, yet their foundations were distinct. Ram Rajya, rooted in divine governance, emphasized dharma and the triumph of good over evil. However, it bore shadows of inequality, especially towards women and lower castes, as evidenced when You asked for Sita’s trial or decided to end the life of Shambuka. I am not questioning Your decision, Lord, but we must put your position in the context of other ideas. You did not proclaim the idea of Ram Rajya; a small group decided to impose an idea convenient to others.
Conversely, Mahabali’s Kerala stands for egalitarianism. Despite being an Asura king, Mahabali championed a casteless society where love and mutual respect between the ruler and subjects were paramount. While Lord Rama’sRama’s return to Ayodhya is eternal, Mahabali’s visits are fleeting. Yet, the warmth with which she’s received during Onam is profound. People adorn themselves not for vanity but to bring joy to their beloved King. Onam celebrates a king’s vision of equality, even if it means defying divine conventions.
बेगम पुरा शहर को नाऊ।
दूख अंदोह तहिं न ठाऊ।।
ना तहिं बेरा, ना तहिं जाह।
ना तहिं बाद, ना तहिं गाह।।
अब मोहि बूलन हरि बेगम।
अस गह तहाँ न जाई न तेगम।।
In his poem, titled “Begumpura”, Sant Ravidas envisions a utopian city named “Begumpura,” which translates to “the city without sorrow.” In this city, there is no place for suffering, anxiety, or pain; a place devoid of any discrimination, be it based on caste (“बेरा”) or class (“जाह”). It is a harmonious place where disputes (“बाद”) and taxes (“गाह”) do not exist.
Sant Ravidas expresses a deep desire to be called by the “Hari” (a name for God) to this sorrow-free land, a place where no sword (“तेगम”) can come and inflict pain. The poet’s longing for a place where harmony and peace prevail and where there is no distinction based on caste or economic status is vividly portrayed in this poem. It reflects a dream of an egalitarian society where happiness and peace are not just individual experiences but shared by the community. It is a profound expression of a dream for a society grounded in equality and fraternity, free from discrimination and suffering.
Ram Rajya, Mahabali’s reign, and Begumpura. Based on Lord Rama’s rule, Ram Rajya is a divine governance emphasizing dharma but criticized for instances of inequality. Mahabali’s reign, celebrated during Onam, represents an egalitarian society where rulers and subjects share a deep bond of respect and love, defying divine conventions to uphold equality. Begumpura, conceptualized by Sant Ravidas, imagines a city free from sorrow, discrimination, and economic disparities, a haven of communal harmony and peace. Utopias are not just aspirational but also values the system a society chooses to embrace.
In a diverse society, having a single prescribed way of living would be inappropriate, especially if that idea is discriminatory. Begumpura imagines a bottom-up approach that benefits everyone, while Ram Rajya is a set of rules conceived to benefit only a privileged few. The debate of your act against Shambhuka is a story of different times; you played the role of a Man-King, and must have observed you showcasing the fallibility of man rather than the perfection expected of a deity.
Hey Lord Ram, you are known as Karunasagar (Ocean of Compassion); it is said that you are Sarvabhutahite Rata (Always Engaged in the Welfare of All), being the supreme guardian and caretaker of all beings. I can only envision you as a proponent of an egalitarian society, a figure who envisages a world brimming with love and free from discrimination.
अयोध्या के सुनहरे दरबार में, एक दयालु और न्यायप्रिय शासक,
भगवान राम ने दया भरी दृष्टि से, अपनी प्रजा की सेवा की।
उसने सबसे कमजोर की आवाज़ सुनी, उसने आँसू पोंछे,
उसके दयालु शासन में, सभी भय मिट गए।
In the golden court of Ayodhya, Lord Ram, a compassionate and just ruler, he served his people with a kind heart, listening to the weakest and wiping away their tears, eradicating all fears in his benevolent reign.
Seeking your blessing,
(The author is a financial professional with a master’s degree in economics. He is intensely interested in the arts, academia, and social issues related to development and human rights)
Related:
To Lord Ram, I write again for Hope
To Lord Ram, a letter of remorse and resolve
Lord Rama Anantatma & Anantaroopa: He who is the Infinite Soul & who has infinite forms