The Story of an
‘Infidel’
by
T.N. Dhar 'Kundan'
I
am a Kashmiri Pandit and my faith is
‘Sanatana Dharma’, the eternal law. I have
been living in this land, Kashmir for so many
millennia. In spite of the fact that lofty
mountains kissing the sky surround the valley, I
had regular and sustained contact with the people
of the neighbouring areas and also interaction
with the inhabitants of the far off places. I have
been culturally close to rest of the country,
which has been a living example of unity in
diversity. The Vedas, the Upanishads and the Epics
have been sacred to my people as to the people
living elsewhere in the country. When the Buddhist
thought developed in this sub-continent my area
could not remain unaffected. The result was that
my land produced a number of scholars preaching
this doctrine, contributed significantly to the
rise of the ‘Mahayana’ branch of this theology
and was instrumental in its spread to far off
places including Tibet, China, Japan and Cambodia.
Around the 8th century the scholars and
sages of this place conceived a unique
non-dualistic philosophy, which in due course
influenced the life of a common man here. This
philosophy prevailed and grew even though many
other ideologies, disciplines and ways of worship
originated from here, notably
‘Vaishnav-agamas’ and ‘Shaiv-agamas’.
It
was in the 14th century that Islam came
to Kashmir and this brought a number of Sufis to
this place from Middle East because of the
persecution there. They were attracted to the
philosophy prevailing here and the result was that
an attractive and popular ‘Rishi cult’ came
into existence that suited the Muslims and Hindus
alike. These Hindu Rishis and Muslim Sufis
preached a life of piety, purity, contentment,
love and firm belief in God, attainable by love,
devotion and penance. I am a Hindu by faith but I
love, respect and adore all these sages and Sufis
in equal measure. I believe in the existence of
God and worship Him in my own way. I go to the
temple and pray in front of an idol as a symbol
that helps me in concentration and contemplation.
I know that truth is not in these symbols but in
the universe but I also believe that if through
these symbols I am able to see the truth it will
only strengthen my faith. I offer prayers to
various deities like the Sun, whom I call ‘Devatas’,
or the shining ones, knowing fully well that they
are only the visible forces of God, who is unborn,
beginning-less, eternal, formless un-paralleled
unique supreme entity – a Universal
Consciousness, Being and Bliss. I put oblations in
the fire to purify the atmosphere polluted by my
fellow beings and me. I follow certain rituals,
which helps me manifest the divinity in me. I
celebrate the death anniversaries of my ancestors
and offer oblations to them, only to remind myself
of the debt I owe to them, which needs to be paid
back by perpetuating the nobility shown by them in
thought, word and deed. The intention behind all
these activities of mine is to go from exoteric to
esoteric, from mundane to spiritual, from gross to
subtle and from a part to the whole.
Unfortunately
I was branded an infidel, a ‘Kafir’, hated,
persecuted troubled and discriminated against.
Infidel means one who has no belief in a faith, an
unbeliever. That is not the case with me. I am a
firm believer in my faith. In my view religion
deals with two aspects of our existence, one our
relationship with the Divine and two our
relationship with fellow beings. I believe in God
and also in multiple ways of attaining Him. I
respect all faiths as valid and relevant and am a
staunch advocate of universal brotherhood, peace,
non-violence and co-operation. ‘Kafir’ is an
Arabic word, which means one who hides truth as
opposed to ‘Mumin’, one who disseminates
truth. I give supreme importance to Truth, both at
mundane and spiritual levels. I am no votary of
falsehood. My scriptures advise me, Satyam vada
na-nritam – speak the truth and not
untruth’, ‘Satyam-eva jayate – Truth
alone triumphs’, ‘Setuns-tara, satyena
asatyam – cross the ocean of falsehood by
truth’ and so on. This being so it is unfair to
brand me a ‘Kafir’. There can be three reasons
why I am branded as such. Either these people, who
call me so do not know the correct meaning of the
term ‘Kafir’ and are ignorant about the basic
tenets of my faith, or by ‘Kafir’ they mean
all those who do not follow their faith. Or they
know all these facts fully well but call me a
‘Kafir’ deliberately as a matter of some
political expediency and part of a bigger global
game plan. Let me make it clear to them that if
they believe in one God as the Supreme Divine, so
do I. If they believe in worshipping Him, so do I.
If their faith preaches piety and purity, so does
my faith. There may be some differences in
perception, rituals and attitudes but that does
not mean I stand for falsehood and untruth and
can, therefore, be labeled as a ‘Kafir’. I do
not subscribe to the doctrine of exclusiveness of
faith for the Vedas proclaim, ‘Ekam sat
viprah bahudha vadanti – Truth is one and
the wise describe it in many ways’. Had I stated
that my faith alone is valid, I would have been a
fundamentalist. Had I subscribed to a view that my
faith alone being valid, persons holding different
views and belonging to different faiths have no
right to exist on this planet, I would have been
an extremist. I am neither. I respect all faiths
as valid and relevant for different people at
different times and at different stages of
spiritual quest.
According
to Wilfred Cantwell Smith ‘nowadays religion is
spoken of as the human search for God. Islam, like
Judaism and Christianity, rejects this view. God
takes the initiative. Humanity’s business is not
a quest but a response’. Comparing the
scriptures of different religions, Huston Smith
has observed, ‘Koran, unlike the Upanishads, is
not explicitly metaphysical. It does not ground
its theology in dramatic narratives as the Indian
epics do, nor is God revealed in Human form as in
the Bhagavad Gita. Old and new testaments are
directly historical and indirectly doctrinal.
Koran is directly doctrinal and indirectly
historical’. These observations may point to
some basic differences between the content of my
faith and their religion, yet I cannot be called a
‘Kafir’ for I do not hide truth but the very
aim of my life is quest for truth. And then does
not the holy Koran say unequivocally, ‘Lakum
dinka wa li ad Din – to you your religion,
to me mine’. Besides, God neither belongs
exclusively to any group nor needs defence from
anyone. He is unaffected even if someone questions
His very existence. How then is it justified to
treat me a ‘Kafir’ and deny me the right to
exist when I am a believer in God, seeker of Truth
and respectful to all faiths?
I
embrace persons of all faiths and respect them. I
have accepted even heterodox philosophies of
Buddhists and Jains and have held both Gautama
Buddha and Vardhaman Mahavira in high esteem and
reverence. I have equal regard for Zoroastrian,
Jewish, Christian and Muslim faiths. I have been
taught to treat the entire world as one family,
‘Vasudhaiva kutumbakam’. I am in the
habit of praying for the welfare of all, ‘Sarve
bhavantu sukhinah’. I beg of the Divine to
fill my mind with noble resolves, ‘Tanme
manah shiva sankalpam-astu’. I always desire
peace on earth, in the sky and in the elements, ‘Om
dhyou shantih, antarikhshagun shantih, prithivi
shantih, aapah shantih…’. It is,
therefore, unfortunate and unjustified that I am
referred to as a ‘Kafir’. If at all I am to be
faulted it should be for my reluctance to thrust
my faith and views on others. I have never
believed in coercion, conversion or confrontation.
I made my land an abode for every one to live in
peace and harmony in the true Vedic sense, ‘Yatra
vishvam bhavati eke needam – a situation
where the entire world becomes a nest giving
shelter to all’. My doors have always remained
open for people of all faiths. I have welcomed
everyone and given equal treatment to all. Tagore
has beautifully expressed this fact in these
lines: ‘Hethaya arjo hethaya anarjo hethaya
dravida cheen, eka deha halo leen – whether
it was Aryan or non-Aryan, Dravidian or a Chinese,
all became one in this land’. My Lal Ded has
said, ‘Shiv chhui thali thali rozan, mozan
Bhatta ta Musalman – Shiva pervades
everything and, therefore, do not discriminate
between a Pandit and a Muslim’. She gave the
essence of our faith when she said, ‘Asi aesi
tai asi aasav asi dore kaeri patavath – we
only were in the past and we only shall be in the
future. It is we only who have been coming and
going from time immemorial’. My Gita tells me,
‘Vidya vinaya-sampanne brahmane gavi hastini,
shuni chaiva shvapake cha panditah samadarshinah
– men of knowledge view all alike, a Brahmin
endowed with learning and demeanour, a cow, an
elephant, a dog and an outcaste eating dog
meat’.
Firm
believer in the Divine dispensation as I am, I am
convinced that very soon people of all faiths
shall not only respect each other’s view point
but also hold all faiths valid and relevant. They
will learn to co-exist with fellow humans and
contribute their mite in creating an atmosphere of
love, harmony and brotherhood. There will be no
ethnic cleansing of the type Jews faced or my own
community was prey to only a decade back. They
will realize that if peace and tranquility is
ensured, the result will be prosperity and
progress. They will accept the love preached by
Christ, surrender unto God prescribed by Prophet
Mohammed, non-violence taught by Mahavira, good
conduct enjoined upon by Buddha, God-remembrance
underscored by Guru Nanak, self-less service
praised by the saints and sages and the world-view
established by Sanatana Dharma. No body will then
dare call anyone else an infidel or a ‘Kafir’
and I, the unfortunate Kashmiri Pandit, forcibly
evicted from my home, may find congenial
atmosphere to return to my roots to the land of
Vasugupta, Abhinavgupta, Lal Ded, Nunda Reshi,
Roop Bhawani, Reshi Peer, Paramananda, Shams Faqir,
Ahad Zargar, Swami Laxman Joo, Bhagavaan Gopi Nath
and a galaxy of other saints and savants, who have
guided and shaped my life over the centuries.
|