THE dance of death atop the Mandhardev Hill last week must have made many revisit the notion of theism. Some 400 human lives were lost at the abode of the hill deity, and for many, the name Mandhardev henceforth would spell loss and agony. Kalubai kopli (Goddess Kalubai is angry), rationalize simple believers. The wiser folks who visited Mandhardev last week put the disaster down to inefficient security and fair management. A probe was ordered, compensation announced and safety measures declared. I have my doubts that the probe will touch upon the psyche of those who throng such gatherings. Especially since politicians choose religion as their most valued vehicle.
Mandhardev may turn out to be a gory manifestation of what happens when blind traditions mix with pseudo sciences. Novelist Thomas Hardy had this theory of having “a full look at the worst” while assessing life. Writers like John Bowker insist that the same is certainly necessary for God. This is so since so much folly, wickedness and exploitation swirl around what people make of God, says Bowker in his book, God -- A Brief History.
The story of mankind shows there has never been a human society of which God has not been a part, usually a controlling and creative part. That is true even of those societies that set out to be deliberately secular. We too are not an exception, even though we have a strong tradition of social reformers, from medieval saint-poets to towering 20th century social icons like Dr Babasaheb Ambedkar. Each one of these has, in his or her pursuit of an ideal value system, lamented the exploitation of faith by unscrupulous elements and attempted to expose the futility of certain traditions, social or religious. Yet, we, the people, have managed to icon-ise even these great men. Their teachings are used occasionally by orators, may be on their birth and death anniversaries, or while making long speeches. Once used, they can easily be forgotten.
I often feel that the kind of support these rationalist movements garner actually ends up defeating the great souls who fought social ills all their lives. Look at the examples. Mahatma Jyotiba Phule, Vitthal Ramji Shinde, Gopal Ganesh Agarkar, Chattrapati Shahu Maharaj, Sayajirao Gaekwad and Dr Ambedkar. Contrary to the medieval tradition of devotional literature, the writings of Maharashtrian poet-saints show great concern about prevailing social conditions. Egalitarians, they not just preached universal love and compassion, but also questioned the monopoly of a few over knowledge. They flayed the privileges embodied in the caste hierarchy and analyzed critically the religious practices that divided people.
Centuries before modern-day reformists, Tukaram refurbished for us the concept of rationalism through his scathing criticism of traditions and blind beliefs. Unlike Europe, we have always lived in a polity where religions and religious fiefdoms remained married to political powers. We got modern sciences packaged with alien rule; hence we got accustomed to the usage of science rather than process of science. Consequently, even though we study science as a discipline, many of us also keep dates with babas, bapus and maas. The standard argument is that science and spirituality are two different things. So all around us we can see this unique mix -- people who are rationalists and fatalists at the same time.
For a child, the learning process begins at home. Educators and society in general are the two other factors that contribute to the learning process. None of these three systems instill the scientific temperament in individuals. So we have educated urban youth queuing up outside temples. And we also have illiterate villagers sacrificing animals to appease local deities. Bizarre as it may be, both have the same mindset. (And so do those who bribe government officials to get their work done faster, or by skirting the procedures.)
Superstitions that uneducated, underprivileged rural folks believe in and that the educated city dwellers follow are only as different as the texture of the clothes they wear. An educated city dweller’s superstitions might seem to be less crude, that is all. Economic development therefore needs to go hand in hand with rationalism, the spirit of inquisitiveness and egalitarian human values.
(First published in The Maharashtra Herald on February 3, 2005)
