When the Corona crisis has blown the lid over assorted religious televangelists and godmen, who claimed to have a panacea for all ills, there are communities that have set examples
The Coronavirus crisis has inadvertently blown the lid over assorted religious televangelists, godmen and “cure-all” religious leaders, who claimed to have a panacea for all ills, both physical and even political. These religiously-loaded hucksters successfully peddled their “spirituality” for financial gratification via medicaments, groceries and “ancient formula.” This could guarantee remedy and protection from all known ills that still defied modern science. Their carefully curated garb and invocations afforded a semblance of a certain religious-cultural “type” that was rooted in a particular religious denomination. This was then harnessed via the gullible adherents of that religion/sect.
These charlatans routinely pooh-poohed modern science as a Western affliction. They went so far as suggesting an “anti-national” slant for those who spurned their ideas. In the initial days of this debilitating Coronavirus, which still defies any cure anywhere in the world, these masqueraders held forth with their cavalier attitude and ostensible “solutions.” This to beat a hasty retreat as their purported “solutions” came a cropper for sheer ineffectiveness. Across the world, the purveyors of this religious-cultural “enterprise” created a constituency and “market” that came unmistakably wrapped in legitimacy-seeking strains of religions like Hinduism, Christianity, Islam, Judaism and Sikhism, among others. These practitioners also did a great disservice to their parent religions as they flitted between commerce and puritanism. Along with willing politicians, they contributed significantly to polarising societies.
However, a significant part of society did remain sceptical of such divisive and commercial religiosity and, instead, preferred a more “inclusive”, “philosophical”, “cultural” and “spiritual” side of religious nuance, one that invariably always insisted on humanity, peace and consideration for the “other.” Even in countries like Pakistan that are caught in the vortex of religious extremism, there are examples like that of late Abdul Sattar Edhi, who gave his life for human dignity beyond the narrow confines of organised religion. Edhi’s purpose in life was to bathe and bury thousands of unclaimed bodies without discriminating on the basis of religion, gender or race. The noble soul said, “No religion is higher than humanity.” Such selfless acts in such turbulent times give the society and, indeed, the religion, their soul. Every religious order and nation has its own celebrated or unsung heroes, who keep the true faith and ensure that it does not get discredited due to acts of some extremist mullahs, priests, pandits or any other godmen, who preach a toxic lesson of “divide”, monopoly-on-truth and supremacism.
The Sikh community, in particular, has distinguished itself across the world with its sense of community service, piety and altruism, especially in difficult times. Be it during the devastating Australian bushfires or the horrific communal riots in Delhi, the reassuring sight of the Sikh community rising to the occasion and setting up makeshift langars, ferrying injured people to the hospitals and even helping rebuild the destroyed sites of victims is now a usual sight. Importantly, these aid initiatives of the Sikh community tend to prop up impromptu under the aegis of either the local gurudwara in the community or through a purely voluntary organisation of Sikh members in the area.
For them, the religious or racial identity of the victim is not relevant to extend support to the most vulnerable. The genesis of this culture is reposed in one of the three pillars of Guru Nanak’s teachings ie, Vand Chhako, which necessitates sharing and consuming together as a community. The extended implication is to help those who are in dire need of help.
While almost all religions have the same underlying tenets and message of universal brotherhood and compassion, a lot of the practical aspect of the same has either been twisted by zealous clergy or the message remains confined within the texts. However, as a more modern religion with a reformist agenda, Sikhism has almost internalised certain attributes of daily living that have given the modern-day community the ability to punch above its weight in terms of contribution to the society and the nation.
The revered concepts of sewa (selfless service for the benefit of others) and charhdi kala (mental state of eternal joy and optimism) have given the community a unique identity and disposition in its own eyes, one that it is almost blasphemous to not live up to that exacting standard. The famous saying of never seeing a Sikh beggar is attributable to that sense of fraternal progress and hard work that disdains success at the cost of others. Above all, a Sikh is a quintessential warrior, who is given to defend his faith with his own life — be it in Saraghari, Mesopotamia or in Kargil — the ingrained martial outlook has appropriated the finest codes of soldiering and, therefore, its noblest instincts.
The essential difference has been the ability of the Sikhs to cheerfully assimilate into multicultural milieus without reneging on their own faith and yet, integrating and enriching the diversity of the land with unmatched hard work and selfless contributions in places as far-flung as in Canada, Australia to Kenya.
Parsis are yet another community, whose contribution in nation-building, enterprise and philanthropy are unbelievable. In both cases, the genuine spirit and large-heartedness towards the “others,” as opposed to the narrow confines of their own religiosity and adherents, is what sets them apart. Gurudwaras — from New York to Delhi — are dishing out meals for the homeless and shelterless in the midst of the Coronavirus lockdown, which has left hapless citizens abandoned to their own fate. In many ways, the essential lesson of this crisis has been the need to collaborate as this virus spares no religion, gender, race or nation. In such times, mankind and religious leaders must introspect the “walls of exclusivity” that they set up or intend to build. For, no “wall” offers any meaningful protection against global crises. Religious practices and practitioners that insist on such “walls” have been rendered useless. Mankind and religion may still survive only if societies encourage and celebrate diversity and respect for each other.
(The writer, a military veteran, is a former Lt Governor of Andaman & Nicobar Islands)
