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With all its breakthroughs in various fields, science has helped society move forward though economic disparities are still glaring. As an academic stream, “science” is often placed at the top of our hierarchical educational order.
The grand narrative built around science, however, often ignores one of its most important effects: It can foster a spirit of enquiry and the ability to question a vision. For me, the idea of a “scientific mind” is pivotal to the worldview of personalities such as Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, Rabindranath Tagore, Jyotiba and Savitribai Phule, Rokeya Sakhawat Hossain and a host of other men and women. These people did not study science per se — they questioned the obsolete rituals and customs in the name of religion.
In the age of “WhatsApp university” and shallow social media, there seems to be a reluctance to delve deep into subjects. Raja Ram Mohan Roy, for example, seems only to be associated in the popular imagination with the fight against Sati. But his concept of Universal Religion — a unique attempt to assimilate all religious trends — remains largely unheeded and forgotten. The education system, present and past, instead of encouraging a critical pedagogy, seems merely to follow the diktats of the powerful, leaving little room for critical discussion. I find little space in the syllabi and society, to discuss ‘300 Ramayanas’ by A K Ramanujan.
Today, there seems to be an increase in superstition, and ritual looks like it has become a much more widespread, public part of community culture. But there are still many of us who may not subscribe to religious dogmatism or fanaticism. Or we may not be party to institutionalised religion. We may be spiritual without being religious.
It seems like a particular variant of the Vedic tradition is being projected from the top down in India. We need to understand that what is being projected is just one among many strands — there are Vaishnava, Bhakti or even Charvak traditions. Unfortunately, the teaching of these is confined to Philosophy courses. A large section of Hindus may not even be acquainted with the rational philosophy at the heart of Buddhism, which is agnostic about the existence of God. It is from this practical spirituality that its doctrine of enlightenment emerges. It is not a coincidence that B R Ambedkar, after his scathing attacks on Hindu religious social systems in Annihilation of Caste, Riddles in Hinduism and other works, finally converted to Buddhism, showing a path of dignity and equality to the Dalit community.
The upcoming inauguration of the Ram Mandir in Ayodhya will be a global mega-event due to the wide coverage by the media and the huge amount of money being spent on it.
It is difficult to not to see it as a part of a populist, majoritarian political project. The huge gathering at a recent Gita Path event in Kolkata made it seem like the assertion of Hinduism may well yield electoral dividends.
But those of us brought up with the critical writings of well-known scientists like Meghnad Saha, especially his work on science and religion, Rabindranath Tagore’s Gora and perhaps most importantly, Ishwar Chandra Vidyasagar’s rapid reader for school children Sitar Banabas (Sita’s Exile in the Forest) were encouraged to develop a scientific mind, a questioning mind.
My heart, today, reaches out to Sita. She remains an idol for me. She, who suffered an agnipariksha to prove her chastity and was banished while pregnant. But she had a mind of her own and an independent spirit. Even on being invited back, she refused to return to the splendour and grandeur of Ayodhya. Even Sita could not remain obedient forever.
On the day of the Ram Mandir inauguration, I will light a diya in the memory of the spirit of Sita.
The writer is former Associate Professor of History, Maitreyi College, Delhi University
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