Jagdish Rattanani
The snowballing scandal over allegations of misappropriation of donations and offerings at the Ram Janmabhoomi temple at Ayodhya is the latest shocker in an all-enveloping sense of collapse that has gripped a range of Indian institutions.
Our political systems, constitutional bodies, independent watchdogs and now places of faith appear to swim in the same muddy waters, casting an air of gloom over the direction of a nation, pushing narratives of glory that sit at odds with the stark and inglorious reality that is in plain sight of the people. It is easy to see the scandal at Ayodhya as a new low. This is after all the place that stood at the heart of BJP’s volatile mix of politics and religion and contributed to the party’s rise on the national scene, taking it from a low of two seats in the 1984 Lok Sabha to 282 seats in 2014. In that sense, this is a scandal in the heart of the BJP’s political sanctum sanctorum. It mocks the devotion and reverence of millions of the faithful who have contributed to the construction, maintenance and upkeep of the Ram temple. As many as 500 million devotees are said to have visited the temple since it was consecrated on Jan 22, 2024. That even such a venerable icon of faith is at risk of being plundered by the very people entrusted with its construction and upkeep is a lament that signifies what this new low might look like.
Now, reports have come in that Champat Rai, the all-powerful general secretary of the Shri Ram Janmbhoomi Teerth Kshetra, the trust that manages the temple, has resigned. An SIT has been set up by the UP government, and eight people have been arrested as investigations continue. This is part of the standard political and administrative response to a standard scandal. Hitherto, questions on democracy, transparency, due process, integrity and the like, which are all weak wickets for the establishment, were seen as questions limited to the politics of the day. If politics is murky, then those in politics must learn to play the game while they keep their hold and expand their influence. This simplistic split view of governance – that the ‘bad’ governance can be ringfenced and some ‘good’ can come out of it – collapses in the scandal at the Ram temple. It illustrates to an audience that has so far refused to ask the hard questions of the day that a governance collapse sinks the nation and everyone with it, including the believers and the non-believers. Bad governance thus works like an all-consuming fire that will burn everything down. None of this is surprising and is in fact, the well-known slippery slope of a journey driven with a razor-sharp focus only on the ends without caring for the means. The collapse at Ayodhya is in that sense a logical culmination of a system of leadership, governance and capture of power that believes in and lives by the simple edict that results matter and how we get the results do not. In allowing this path, we bid goodbye to the one principle that Indian spiritual traditions hold above all others – that Dharma must lead and Artha can only follow, or that values are at the heart of the Indian way of living and thriving.
Nothing in the Indian tradition counts as success or achievement when it is attained by the wrong means. It is a powerful Indian spiritual lesson, reiterated in countless discourses and kathas that all is lost when values are violated in pursuit of a goal, however noble the goal may be. The Ram temple controversy tells us that all of this knowledge is turned on its head, and the plunder is limited not to the material assets but that it demolishes the very civilisational and spiritual traditions it claims to defend. The renowned scholar and teacher of Advaita Vedanta in contemporary times, Swami Dayananda Saraswati (1930-2015), who Prime Minister Narendra Modi had considered his spiritual guru, spoke of this binding duty toward a life of values. Swami Dayananda taught the idea of understanding not just the values to live by but the value of living by those values, captured in his book titled the “Value of Values”. He wrote: “The expression of my life is just the expression of my well-assimilated value structure. Only assimilated values are my personal values … (They) reflect what is valuable to me.”
In this teaching, values are to be internalised and become an inseparable part of the person internalising them. Their practice then comes naturally and is not imposed. Everything else becomes a charade played out in the name of values. Yet, there is a complex and deep play about values. They appear to be of little use when the results can be achieved by violating every value, in letter and in spirit.
As the clever and the smart begin to enjoy the game and notch up success after success sans a value system, they set up the system for a spectacular collapse. Trust disappears, system decay sets in, and every achievement begins to ring hollow as yesterday’s markers of success reveal themselves to be the stepping stones to a monumental collapse. Thus, there is no slicing and dicing of values. They are either present or not, and their absence works in ways that target foes but will eventually take its toll on friends alike. Weapons used carelessly on others become the weapons that cause self-harm, only that the self-injures take time to show up. Indeed. One of the best lessons on values comes to us from Gandhi, who saw no distinction between means and ends – the means are the ends because they are the seeds that will flower into the ends. A rotten seed cannot grow into a useful tree after all.
The writer is a journalist and faculty member at SPJIMR.
Orissa POST – Odisha’s No.1 English Daily
