It is what it is
Beyond there is one phase and before that there is another phase. Now, those two phases are the phases in which one can divide this society into the brave society and the coward society. And the coward society became a slavish society and the article here explores how and why at some level this nation or society has become an optimised coward and a slave society post a particular time period.
Coming back to how do we break it into two parts, I have used a particular reference called bravery of texts. Now what does bravery of texts mean? It means that the texts when they were written about Gods, about spirituality and all, it was all about challenging something. It was all about people speaking to Gods, Gods being infallible or being fallible rather and not overpowering or omnipresent or omnipresent.
In fact, if we go to the ancient, very ancient literature of this country, the literature is more about conversations, about questions, about having the bravery to tell that I do not know. For example, the Nisadiya Sukta in Raghveda clearly mentions unlike a lot of other religious texts that these are things which I know are good and I am writing it down. What you know, please add to it.
If you do not know, please follow this. Now these are very common sensical questions which one must have the bravery to put it in a sacred text and to put it as a repeatable text all over so that this wisdom is passed on. Most of the old Ayurvedic texts, most of the old science texts, most of the Sulbha Shastras and all were written in this period where the emphasis was not on obedience, it was on challenging.
But at some level and it was much before the invasions of Islamic invasions, something changed. The worship form changed from argument, challenging and finding out to that of obscenes and genuflecting. So the difference is one which one can see in Valmiki's Ramayana and in Ramcharitmanas.
They are both about Lord Shri Ram but Valmiki's Ramayana is very factual, very correct, very true and in a way not very flowery. Ramcharitmanas on the other hand is all about worship, flowery, bhakti with bhakti being one of those ideas which ties very well into the post-bravery slave culture or the cowardice culture that has come in. The attitude towards women, the attitude towards spirituality and gods, the attitude towards wealth, the attitude towards culture after this period of bravery is more of a culture of trying to save rather than trying to make.
And at some level what I feel is that today we have reached that level where we have become a class one superb level slave culture which is so adapted producing slaves that it does not realise that it is slavish. To reveal this slavish culture you need to tell them one litmus paper test and that is you are a slave. Now just as when you say that you are a blind man to a normal man, the normal man does not react but a blind man gets very angry.
In the same way if you say that you are a slave to an Indian, he will say that he is not and he will justify it which is another characteristic of a slave. Every relationship, everything here in India depends upon dependency and slavery to a large extent. To that extent where normalcy feels like rebellion and the glaring point of slavery is that it celebrates bondage.
If you see the bondage in worship, bondage in relationship, bondage in yoga, it does not and I repeat does not look at relationship, spirituality, worship, art, service from liberation point of view. This coming down to the fact that it was I think Nietzsche who said the dream of every slave is not freedom. It is to own a slave who is more slavish than him and at some level I think our nation has reached that level.
It's a sad thing but yeah
it is what it is.
Comments