Light To Lamp Lights: 0.4 ►Q&A

Question: Today the country is fighting against ups and downs on a wide scale in the economic field. How can the terrible economic disparities be reduced?

Answer: When were the economic disparities not there in the society and the country? In every country and in every age, disparities between the rich and the poor have usually been there. Its reason is the surging aspirations and the shortage of the material means. Minimisation of aspirations and availability of the material are the requirements to eliminate economic disparities. If every individual accepts the principle of restraint, economic equality can be brought about.

Question: What can be the non-violent solution to rid Kashmir, Punjab and Assam of terrorism?

Answer: As far as the question of terrorism is concerned it is not confined to Punjab, Assam, Kashmir or any particular region. Terrorism is raising its head in several parts of the world. A widespread campaign is necessary to stop it. A programme with a definite end in view would have to be carried on. If enthusiastic people willing to sacrifice are ready for it and if its leadership is in the hands of someone like Gandhi, then such a possibil­ity is not ruled out even today. If a non-violent experiment is carried out under the leadership of a devoted, selfless, neutral and impressive person, and an attempt is made for the change of heart of the people engaged in terrorism, then this can become an extraordinary experiment. The only condition is that those who join this programme have deep faith in non-violence and they have received appropriate training.

Question: Apart from ideological and emo­tional approach what other functional methods can be applied in order to resist violence? You have with you a big of army of non-violent soldiers. Is it not possible to do something in this field by putting them to use?

Answer: Violence has no definite face. It is becoming a challenge to the nation in varied forms. We have tried the experiment of the change of heart in the case of many people by discussing the problem with them at the individual level. Many bandits have changed the course of their lives. Criminals behind the prison bars have undergone a mental change. Thousands have freed themselves from addictions. For this purpose, I have myself taken the trouble of undertaking padayatras. This is being done even in this age when the means of conveniences abound. It is not that no further experiments are possible.

Terrorism is not a small problem at all. Till such tune that the root of this problem is not known and understood, it is not possible to seriously think about its solution. When the root cause of the Punjab problem was found, it was possible to come to an agreement with Longowal. One way could be found in the midst of a knotty situation. Had Longowal lived, that way could have become clearer. But his assassination created a further problem.

No one can make a proud claim that every problem would be definitely solved. Our job is to try. Even today, many groups of our sadhus and sadhvis are touring the disturbed state like Punjab. They are propagating the message of non-violence and peace and experiments are being done to bring about the change of heart through prekshadhyan.

Question: You mentioned about the change of heart through prekshadhyan. Would the change of heart be able to make the solution of the problem of terrorism a reality?

Answer: It is not the correct thing to regard any problem as endless and beyond solution and just sit back with folded hands. As far as the question of the change of heart of the terrorists is concerned, this is one solution. The experiment of change of heart can succeed only when the other person himself is ready to change. If a person has faith, the process of change and the person carrying on that experiment pos­sesses strong will power, then its success is definite. But if even one of the two sides shows some weakness, success can recede and may be out of reach. Those who talk in terms of the change of the change of heart, do not possess any magic formula that would change a person all of sudden.

Question: How do you see the future „f India under the prevailing conditions? People have started losing faith in democracy. What could be the alterna­tive solution?

Answer: I am not an astrologer and do not wish to be one. But there is no difficulty about being an interpreter of the prevailing conditions. I believe it is a one-sided statement that people have lost faith in democracy. Is it true democracy, the way it is functioning? If not, then how would people retain their faith in it? When an ideology or principle in which a person believes is not correct then how his faith would be sustained? If the voice against democracy is raised, it is not the fault of the people. It is the fault of those who are running this democracy. In my view, the alternative to democracy is only democracy, provided it is correct and compe­tent.

Question: What role can anuvrat play in the difficult situation, which the country is facing today?

Answer: Any country has to face a hard situation when it sets aside considerations of moral­ity, character and spirituality. If people of a country keep their faith in moral values, then the complica­tion in the situation cannot grow. Anuvrat aims at lighting the lamp of faith in the heart of every man. It does not believe in finding an immediate solution to any problem. It believes in going to the root of the problem. It is the only movement which lays empha­sis on broad human values and creates faith in those values.

Question: How can the people be saved from exploitation of their religious feelings to which the politicians are resorting by playing politics in the name of religion in order to attain power?

Answer: In this matter, not only the political leaders but also the religious leaders are the culprits. Why do the religious leaders allow politicisation of religion? The political leaders could be having their own selfish motives. But let at least the religious leaders rise above any such selfish mentality. Why should they drift along this current? It is the responsibility of the religious teachers that they do not allow the political leaders to dominate in the matter of religion. They may use politics to a certain extent, but why should they become political-minded? It is really surprising when the religious leaders start playing politics. It is understandable that religion exercises control over politics. But it is really tragic that religion should dance to political tunes.

Question: Our country which was called the golden bird at one time is passing through a sorry plight that even after four decades of Independence it is counted as one of the poorest countries of the world. Is there no way that would save our country?

Answer: India used to be prosperous at one time. It does not mean that the hens of this land laid golden eggs. My own idea is that the people of those days lived a simple life. Eating coarse food, wearing rough clothes, labouring hard, believing in restraint, absence of artificial demands, faith in character, feeling of brotherhood and mental satisfaction-all these are the factors that could take the individual or the nation to the peak of success.

Another thing—prosperity or poverty are not permanent states. They keep on changing. Increasing population, forgetting one's culture, love for luxury the mentality prone to comfortable living lack of honesty, growth of artificial demands etc. are some of the factors that are enemies of prosperity. Leadership, system of defense, business conditions and technology also has a hand in it.

All I can say in this matter is only that along with science and technology if the sanskaras of morality, character, restraint and honesty are strengthened, then the situation of passing through the sorry plight would not arise.

Question: How can the terrible economic disparity prevailing in our country are reduced?

Answer: When was society ever free from economic disparities? It may be any time, any country, that there have always been small and big, rich and poor classes in existence. The reason behind this is the growing aspirations and the shortage of the material means. If the aspirations are few and the material means are available in adequate proportion, then the experiment of equality in the system can be tried. But it is very difficult in the present social context. If every individual in society accepts the principle of restraint, then it is possible to reduce the disparities to a certain extent.

Question: What is your view about the weak­nesses of the present educational system and the role of the young generation?

Answer: So far, the emphasis has laid on changing or improving the prevailing educational system on the assumption that this system is wrong. In my view, the educational system is not wrong, but incomplete. As long as restraint, non-violence, tolerance and emotional development are not linked with education, intellectuality would continue to grow, but human values would not develop. The need of this age is that the new generation should develop intellectual facilities. But the most primary need is that it should become cultured. For that purpose the teachers and the guardians also would have to be alert. A curriculum in the science of living has been prepared to provide this genera­tion a chance of balanced development. In this curriculum there is a provision to give to the students training about human values both from theoretical and practical points of view. The students who have passed through this curriculum can become good example in the field of education.

Question: What is the way to bring women out of the darkness of backwardness?

Answer: Women themselves would have to come forward for it. Why on earth would men want women to come forward? Let women themselves think, understand, make their plans and strive for what they want. Whenever women have woken up, no power has been able to stop them. The awakening among the sadhu is and among women is an example in our society. But even that has become possible when they come out of their lethargy. A good situation arose as the result of their efforts and our encouragement.
It is absolutely desirable that women should make progress. But they would have to be constantly vigilant to see that by coming out of the well of darkness, they do not fall into the trench of fashion Otherwise their awakening would not be without dangers.

Question: Why has man become so violent and cruel today? Is it not possible to change his nature?

Answer: If there is no possibility of change, then preaching, training, and experiments would have no meaning at all. We are making all round efforts only because we believe that man could be changed. It is also not true that these efforts have had no effect at all.

Now for the question of violence and cruelty. People feel that this is the contribution of the modern age. Let us look back into the past and try to find out in which age man had not been cruel. When was he not violent? It could be only a difference of degree. Like non-violence, violence and cruelty too are a reality, a permanent reality. When these tendencies find encouragement, they come to the surface. They acquire ever new forms. Today, the whole atmo­sphere is full of violence and cruelty. The press, radio and television, all the means of communication give the news only about violence and cruelty all the time.

At least for a year, let there be a ban on such news and see the results. So long as man develops only intellectually, he would not know how to live according to the values like restraint, tolerance etc. The solution to the problem would not be found.

Question: It is being said that people have taken to talking in the language of the guns because they are not getting justice. What kind of arrange­ment should there be to provide timely justice to the people?

Answer: Denial of justice may be one aspect of the problem. However, what needs to be seen is the meaning of justice. It does not seem possible to satisfy the wishes of everyone in such a vast country like ours. Then who would decide who got how much justice?

A man asked for justice from God. Moses (founder of Judaism) appeared and said, "Do not ask for justice. Pray to God." But that man did not heed. He continued to clamour, "I want justice." Hearing that the Moosa said, "Listen, you are seated on the rock and the rock is under you. If you want justice, get off the rock and the rock would be above you." That man got into panic to hear that and he pleaded with the Moosa, "I do not want anything. Let me be where I am."

One can knock the doors of the court for getting justice but are not the people who talk in the language of the guns, themselves, following the path Injustice? Before demanding justice, it is neces­sary to consider all its aspects.

Question: How can one live a perfect life?

Answer: You are probably asking tins question with regard to the individual living in society follows the path of anuvrat that by itself makes his life perfect. The life according to anuvrat is the life between the two extremes. On the one hand is the highest spiritualism, the life of complete non-violence and complete non-possession. On the other hand is the life of the utmost hedonism involving unnecessary violence and acquiring the possessions far beyond requirements. The first type of life is the lire all people certainly cannot live. The other type of life also cannot be desirable for anyone. The follower of anuvratis neither completely non-violent nor is he a murderer out and out. The life according to anuvratis a best model of what a gentle person’s should be. It is possible to lead that kind of life it is good for all.

Question: You have been appointed to the National Integration Council. In your view, how would national integration is achieved?

Answer: National Integration is a relative term. A country divided in several states, cities and villages can become one only because of certain expectations. When there are divisions in the country and they are serving some purpose or the other, it is nether possible to bring about absolute unity nor would it be of any use. The first thing about relative unity is the devotion to duty on the part of the citizens of the country. Let them not harm anyone’s interested by their thoughts, action and behavior. They may or may not be able to do good to anyone, but if at least the harmful activities are discouraged they by itself is a great thing.

The seed of national disintegration was sown right at the time of the partition of the country. That trend has been gaining strength since the past few decades. Power, greed, selfish tendencies, dishonesty, one sided thinking etc. are some of the factors that are capable of national integration. Communalism, casteism, linguistic, fanaticism, parochialism, secessionism, etc. are the tendencies that come in the way of national integration.

It is the responsibility of those who are interested to keep themselves and others away from the disruptive activities. Otherwise their aspiration of national integration is being subjected to manipulations of party politics. National integration is a question of neither politics nor of religion. Only of people from all fields sit together and think about this question, rising above their individual self-interests and not allow delay in putting ideas into practice, some results could be expected.

Question: No meeting of the National Integra­tion Council was held to discuss the problems of Punjab, Kashmir or Assam, but a meeting of the Council was called to discuss the dispute over the Rama Mandir and the Babri Masjid. Is that the only issue of the supreme importance in the country?

Answer: All problems have their importance. But if some urgent problem suddenly comes up, then it becomes unavoidable to give it the immediate thought. Otherwise, the roots of that problem would sink deeper. With the timely consideration, the conditions of growing insurgency would come to an end. If attention is paid to one particular problem, it does not imply that it is the most important problem. Every problem needs to be paid attention. Depending on the funds, region, time and circum­stances, each problem's needs must be considered.

Question: What kind of future would there be for our country and for the whole planet?

Answer: I am not a prophet. I do not believe in predictions. Still I can say this much that the proverb, 'behind morality lies prosperity' is not wrong. Man's goal should be appropriate, the means to attain that goal should be appropriate, man should have deep faith in those means and there should be intensive efforts. Whether it is India or any other country of the world, if these four tenets are fully followed, there is no need to be worried about the future. If this is not done, nothing is going to come about merely by worrying.