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Author is a software engineer, was based in USA for 14
years and at present National Co-ordinator of “Youth for Sewa” in Bangalore.
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Our scriptures and the epics
from across the ages mentioning about people like Dadheechi who offered his
backbone to save humanity, King Shibi gave his own flesh to save the life of a
bird. In recent times, Sant Namdev who chased a dog that snatched his food,
only to apply ghee on those dry Rotis and give them back to the dog.
Therefore it is clearly evident
that resonating with the pain and suffering of one another and empathizing with
them is human nature,
Why
is it that we feel for others, even though, we are all unique and lead
individual lives?
Prof. V.S. Ramachandran, a renowned neuroscientist
and Professor of biology in University of California San Diego has made
phenomenal contribution in exploring the idea of mirror neurons and
consciousness.
He has demonstrated that when one individual experiences pain,
exactly at the same point in time, others around that individual also
experience the same neuron triggers. That is to say, somewhere deep within the
confines of our beings - “ Atma” we are all
connected to each other, very subtly. We are all part of a being, a
continuum and therein lies the answer. When we respond to someone’s pain, we
discover that interconnect within us, takes us closer to our × nature. The more
we listen to our inner voice of compassion and act upon it, the more we expand
our consciousness. This is what Swami Vivekananda spoke about a century ago-
“Expansion is life; Contraction
is death.” This journey of “Aatma Vistaara”, i.e, expanding our identity and
discovering the inter - connectedness of
beings ultimately ends with experiencing the connection with the entire creation. The phrase”
Vasudaiva Kutumbakam” is an embodiment of that very experience of connectedness
with the entire creation.
Our culture tells us that the
term - “Sewa” was used in the context of serving the Guru and the elderly. This
was done with utmost respect and without with any negative connotation to the
word. The same reverence must be maintained when we serve any individual.
It is to be noted that whatever
people achieve in their lives is not solely due to their individual efforts.
There is always a support system around them in the form of parents, teachers,
friends and even many unknown people, who are responsible for making them who
they are. If we contemplate on this support system, we will be overwhelmed by
the tumult of thoughts that come raging, as we realize, we are indebted to our
parents, teachers, fellow human beings, animals and other elements in nature
like trees, rivers and mountains who have played a part in moulding our lives.
Therefore along with reverence, there must also be a sense of gratitude that
should reflect in our sewa. This gratitude stems from “Runa” or debt.
We are all obligated to pay
back this debt whenever we are in a position to do so. This instills in us a
sense of humility and also an obligation to give back to the society that has
nurtured us.
Yajna
“Yajna” literally means “to
worship” or to please”. In order to pay back one’s debt to society, it is
absolutely essential that every individual performs 5 types of Yajna. These are
not rituals, but ideals to incorporate in our day - to - day lives. It is
everyone’s Individual Social Responsibility (ISR) to lead his life in tune
these 5 types of Yajnas.
1) Pitru Yajna - for parents and
ancestors
2) Rishi Yajna - for teachers
3) Deva Yajna - for Various
dimension
4) Bhoota Yajna - for Animals
5) Nara Yajna - for Fellow human
beings
1) Pitru Yajna:
It is our duty and moral
responsibility to keep our parents and ancestors happy. Fulfilling their needs,
caring for them and devoting time and most importantly, being the reason for
their happiness, are our primary duties towards our parents. Today, we find
quite a number of young people in a hurry to volunteer at old- age homes but
find it difficult to take care of their parents. Family which is the basic unit
of society has been playing a pivotal role in our country in sustaining our
socio- cultural fabric intact. We are less dependent o the government for
welfare programs unlike the developed nations of the west. This is because our
lives are entwined with those of our parents and the onus is on us to take care
of the elderly and not sideline this as the responsibility of the
establishment.
2)
Rishi
Yajna:
The
transfer of knowledge and wisdom from one generation to another is a noble and
sacred service that has lost its essence in modern times. Education has now
become a commodity rather than a service. Teaching what we know to others
without taking money -“ Rishi Yajna” is a great service and many volunteers are
partners to this endeavor when they teach children in slums, government schools
and orphanages without any remuneration. Engaging in research and contributing
the pool or research is also an integral part of Rishi Yajna.
3)
Deva
Yajna:
Rivers,
trees, mountains, sun, moon, anything in nature that nourishes our lives is
worshipped as “Deva (divine) in our country. Our debt to these elements can be
repaid by leading an eco-friendly life and not indulging in activities that
harm the environment”. “Deva Yajna” is synonymous to the modern thought of
environmental activism. It is a conscious effort to change our lifestyle so
that we don’t harm Mother Nature. For example: refraining from using plastic
and other non-biodegradable items, not exploiting the fertility of the land for
immediate high returns, standing up against deforestation, enriching nature by
planting more trees, etc.
4)
Bhoota
Yajna:
Bhoot Yajna or
animal rights activism is nothing but caring for and nurturing animals around
us. Our compassion towards animals can manifest in a number of ways. Ex:
keeping grains and water for birds, feeding animals, milking a cow only after
its calf has consumed milk, etc.
5) Nara Yajna:
Being
compassionate towards other human beings, being sensitive to others feeling for
others, loving others and caring for others is “Nara Yajna” or “Service”.
Taking care of orphans and destitute children, caring for the sick, and helping
in any way when someone is in distress are examples of Nara Yajna.
The philosophy
of ‘Yajna’ is centered around the idea of Individual Social Responsibility
(ISR) and emphasizes on creating a lifestyle that nourishes a sustainable
developmental model. In a society where most people lead lives in tune with
Yajna, there is hardly any need for NGOs. NGOs are external interventions and
are like medicines to the human body.
e.g:
in USA, most NGOs are working on drugs, violence, teenage pregnancies, and
broken families. Very few NGOs are working on primary education. Where as in
India, most NGOs are working on primary education because that is what is
ailing our society. NGOs must cater towards strengthening individuals and social
institutions and not create vaccum in the social space that can be filled only
by such an organization. We NGOs, must work in a self- dissolving manner and not
become an indispensable part of society.
Sustainability
and development: An Oxymoron in itself?
The capacity to earn is
generally perceived as the only parameter for development. Higher the income,
higher the purchasing power which in turn means higher consumption. The more an
individual grows economically, higher will be his/her purchasing power and
he/she would consume more resources.
This is the
root cause of unsustainability today. The GDP based developmental model defines
progress as transition from rags to riches and to more riches in a never ending
spiral.
Indian
civilization offers a very balanced view of progress. While one progresses from
being poor to rich, the journey does not end there. That is to say, earning and
attaining wealth isn’t the end. The goal of life is to grow in wisdom, realize
the value of everything objectively and develop a sense of renunciation to
eventually become a Sanyasi. One progresses from poverty to wealth and
eventually detachment from the wealth to serve the society and finally
renunciation of everything, bringing the individual to square one. In the
poverty of a Sanyaasi, there is dignity, there is contentment and most
importantly, there is peace.
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Poor
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Rich
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Sanyasi
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18th and 22nd century problem:
120 years ago,
when Swami Vivekananda visited America, he was delighted to see girls going to
schools there. He wrote to a friend in India-“I’m so happy o see young girls
going to school in America. In my country, at 14, a girl is married and she
becomes a mother at 16”.
120 years
later, if we look at the scenario today USA has one of the highest teenage
pregnancies in the world. In 19th century, girls in India were
becoming mothers at the tender age of 16 because they did not go to school. In
USA, teenage girls are becoming pregnant because they went to school. This is
the danger Swami Vivekananda envisaged and he had clarified that in his famous
quote-“By education, I mean that by which builds the character”.
We are yet to
realize the significance of character building education and are blindly
imitating the lopsided developmental model of the macro economists. With this
approach we will only be transitioning from 18th century problems of
poverty and illiteracy to 22nd century problems like drug addictions,
alcoholism, hyperactivity, depression and eating disorders among teenagers and
various stress induced problems among adults. India is home to both the 18th
and 22nd century problems. It is a matter of great concern that our
societal tools are busy addressing the problems of the 18th century,
while the modern day problems are quickly gaining ground and rooting our
systems.
The modern day
problems are born out of a distorted understanding of the world and about our
lives. We as people are yet to realize the treasure, we have inherited from our
ancestors, the treasure in the form of culture and heritage, the lore and
wisdom of our fore-fathers. A handful of people like Swami Vivekananda or
Mata Amritanandamayee or Sri Sri Ravishankar
are able to shake the world because they have tapped this treasure trove. We
Indians must wake up to this wisdom and shoulder the responsibility of
spreading this eternal light of knowledge far and wide, to alleviate pain and
suffering, and to enhance the quality of life. 
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