From: akash@moonlight.berkeley.edu (Akash R. Deshpande)
Subject: The way forward
Organization: U.C. Berkeley -- ERL
Date: Fri, 11 Dec 1992 20:11:04 GMT

The destruction of the Babri Masjid is a criminal
violation of property rights. Unfortunately it
led to severe ramifications which arguably come
under the auspices of the central government so
far as India is concerned, as well as other national
governments where appropriate. Hence, arrest of
prominent individuals under various security acts
may be indicated. However, the central problem
of property rights violations needs to be tackled
according to proper procedure. As in any such case,
the owner of the property needs to move the relevant
authorities including the criminal courts, who then 
determine the nature and extent of the crime and
its recompense. Of course, in this case while the
evidence is overwhelming, the owner
of the property seems to be indeterminate---a clever
political maneuver which severely compounds the problem
of systematically resolving the case. If there is no
owner, then the government should take the lead to
establish a trust in as local a manner as possible
by drawing upon reputed individuals and organisations
in Ayodhya. The emphasis should be on enforcing
procedures and strengthening institutions that already exist.
An ad-hoc case-by-case approach is typical of
ill-developed third-world countries. Every opportunity
should be utilised by all concerned parties in India
either to strengthen existing institutions or develop
lasting ones. However, it seems, there is the smell of
political milage so irresistable to hyenas of all
cackles.

In any case,
the demolition of the Babri Masjid marks a poignant
moment in history of the subcontinent. One sees in
this destruction not the large hand of Shiva which
cleans the slate for a new beginning, but rather the
petty whirl of a dark and opportunistic eddy. Yet the
forces underlying this event are deep and have now
surfaced. They cannot be ignored nor suppressed.
Whereas development of the subcontinent into a strong,
modern and civilised polity at one time seemed natural,
this was sabotaged repeatedly throughout this century,
both before and after independence, by shrewd colonialists
and by misguided leaders. The path appeared to be one of
coming abreast of the world technologically, economically,
ideologically, and then leading it forward culturally
and spiritually. Yet we have arrived at a pass where
the largeness of the spirit has been lost and the boldness
of the brave buried.

Whatever be the anatomy of this development, its prognosis---
fraught now with pain---is what one should seek to explore.
That hinduism needs to destroy in order to assert is an
antithesis. That the truth-vision which proclaimed the
sempiternal nature and law of all existence seeks truth
in non-existence is an antithesis. And yet we are witness
to descent into narrow claims in the name of hinduism.
Is there then any truth to this movement, however warped
and negative its expression, that seeks to emerge? Is there a deeper
harmony in the midst of this strife that seeks play?
If there is none, then this is the knell of relegation
to mere religion of hinduism. But if there is a
a subcutaneous force working in a dormant
and wounded body, erupting through its epithelial crust,
then that force alone shall heal the gulf in India
and be a soothing balm to the world.
If there is a higher principle of harmony beneath this
upheaval, then it seems to falter in manifestation for
it can only resort to ill-formed instruments for action.
If strong and noble and wise persons can harbour inspiration
from such a force, should it exist,
then surely its work will be accomplished with finesse and
speed. Such a principle of harmony does exist, and is in fact
actively moulding India's future. Furthermore, in India
alone can it achieve its work of auguring a new harmony
and thus taking the world beyond the current stasis.

Society today has envisoned man as a rational being in
pursuit of happiness largely determined in material terms.
Such institutions as safeguard and promote this aim have
arisen and flourished---state and commerce. The state
ensures liberty and equality of its citizens while commerce
provides them with conveniences that enhance, even define
happiness. Fraternity, another yearning of mankind, is
assiduously separated from the organised apparartus of
modern society. While family and friends form a natural
fraternity, the stress of liberty wears them thin. Organised
religion seeks to provide another fraternity. However this
fraternity is devoid of liberty as well as equality.
Thus, a stable modern society moves towards a citizenry
endowed with liberty in an atmosphere of state-ensured
equality garnering comforts and material happiness. Yet
this rings hollow, for man is not a rational being alone.
Beyond his rationality, or perhaps his rationalisations,
is a spiritual possibility. Freedom, unity and godhood
are the soul-principles of the modern yearning for liberty,
equality and fraternity---freedom of his soul from material
bonds, unity of his soul with those of others, and godhood
of his soul's identification with the All-soul.
Modern society needs to express tangibly the balance between
liberty, equality and fraternity. Modern society needs to
reorganise to reflect these soul-principles. But a society
bound by the compact of modern polity and commerce cannot
easily incorporate an alien principle. The soul-seeds have
to be sown at the inception of a nation-building effort,
and irrigated with the consciousness of a spiritually open
populace.

The first harvest of India's nation-building has been
roundly squandered. The field has lain fallow in the famine
of bureaucratic apathy and collective pettiness. The goal
is clear: to build a dynamic, modern society,
technologically and economically advanced, not soul-less
and hollow, but brimming with deep and subtle afflatus
and inviting the world to sip. This afflatus seeks strong
and noble and wise instruments amongst us. The call is
strident. The path forward is also clear: establishing
institutions that engender first prosperity, but ever
affirming and pliantly accommodating deeper possibilities.

[... a vision of modern, emergent India, its role in the
subcontinent and in the world, the process of reaching this
goal, etc., but these are beyond the scope of the current
crisis ...]

The call is strident. How do you respond?

-Akash
Xref: sparky soc.culture.indian:40650 soc.culture.pakistan:18097