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Click on the title to listen and watch Hey Ram by Jagjit Singh, one of the great spiritual songs. It’s always a great experience when you have so many different religions in one country. You can listen to great spiritual songs and share your thoughts with everyone.

Why is it that while some hardly encounter any resistance or hurdle, certain others seem to be pursued by problems and unfavourable developments in all they take up? Maharishi Mahesh Yogi’s explanation in this regard is strikingly original and noteworthy. He notes that the crux of all effective living lies in the exhortation of the Bhagawad Gita, to base oneself in clarity and inner power (yoga) and thereafter perform all actions (yogastah kuru karmani). This is the state, where the aspirant translates into action the three definitions of yoga, as they figure in the Bhagawad Gita-being equanimous (samatvam), being skilful in every action karmasu kaushalam) and being dissociated from all pain (dukha samyoga viyogah).

This also is the process of being in harmony and fulfilled with all aspects within (atmaratih), whereby one also is in harmony with all aspects without too, and the nature all around. Naturally so, he obtains support from all over in the form of congenial surroundings and situations. Not merely does he overcome obstacles, difficulties and opposition, but pre-empts these. This is the visualization of Henry Thoreau in his Walden of “living with the license of a higher order of beings”, where “new, universal and more liberal laws begin to establish themselves around and within”. Realignment of situations and relationships comes about, in view of this cleansing within, in the spirit of Stephen Covey’s concept of “inside out”.

The key to attaining the state of a cleansed and empowered self is through, what Mahesh yogi terms as “stress release”. This is through the process of meditation and through those fulfilling experiences which would serve to neutralize the accumulation of the binding effects of retarding forces and aberrations within (samskara).

These verily are the stresses and toxins within, which erupt invariably all over as unnatural obstacles, resistance and damp squibs and which ward off blessings and positive developments, which would otherwise have come about. Release of these undesirables creates the needed “space” and opens doors to all goodness, joy, promise and potential in line with the concept’ in the Bible (Mathew: 7,7), “Ask and it shall be given unto you; seek and you shall find; knock and it shall be opened”. Indeed, this verily, is the happy outcome of obtaining, what Mahesh Yogi terms as ‘nature’s support”.

For decades now, moderate Islamists have spared no effort to convince the world that Islam and violence are incompatible. But so far, they have been preaching to the converted. After 9/11, Islam has come to be viewed with greater hostility than ever before, in great measure helped by acts of terrorism across the world in the name of the great religion. So it has come as a breath of much-needed fresh air that the influential Darul Uloom seminary in Deoband, long known for its hard line stand, has come out in no uncertain terms against the outrages being committed in the name of Islam. Its rector Maulana Marghoobur Rahman has said, “Killing of innocents is not compatible with Islam. It is anti-Islamic.” This is the first time that a religious institution has so strongly condemned violence in the name of Islam.

Hopefully, the seminary’s statements will reverse the trend of equating Islam with the misguided actions of fanatics. Coming as it does from scholars and men who are held in high esteem in the community, it will be difficult for hotheads to challenge these statements. It is clear that there has been considerable internal debate and discussion before the Darul Uloom made its pronouncements. This will prove a shot in the arm for moderate Muslims not just in India but in the region who have been uncomfortable with the new jehadi Islamic tradition that has been promoted by certain sections. So far, the Indian Muslim community has been reactive in its public position, normally articulated after some terrorist outrage or the other. Now the Deobandis have broken that mould and assumed a proactive role. This will not only take the wind out of the sails of those within the community who have chosen to interpret Islam to serve their own nefarious ends, but also fundamentalists within the Hindu fold who have always been quick to equate Islam with terror.

This provides a golden opportunity for clerics of other faiths to engage in dialogue with their Muslim counterparts in the true spirit of secularism as envisaged in our Constitution. India could well provide a framework to resolve inter-faith conflicts across the world if it can build on these positive developments and those in our region like the complete rejection of fundamentalist parties in Pakistan’s recent elections. If all concerned play their cards well, the ‘clash of civilizations’ could become an outdated concept.

My tryst with Mahesh Prasad Varma a.k.a the Maharishi Mahesh Yogi started - and pretty much stopped - when I came across a scene in a documentary on the Beatles. It showed a scraggly looking sadhu holding a bunch of flowers surrounded by the Sgt Pepper-era Beatles. I took note of two things: one that a place called Bangor in Wales exists (which is the station in which the Fab Four met the Fab One); two, that the Beatles had an Indian connection apart from Ravi Shankar.

The fact that George Harrison was responsible for introducing the rest of the Beatles to the inventor of Transcendental Meditation- practised for 20 minutes a day with the eyes closed - was something I found dodgy about the Quiet Beatle despite having a special fondness for him. The other fact that Harrison and the rest of his band mates and their wives/girlfriends - not to mention a few members of the Rolling Stones - grew quickly weary of the Maharishi, made me curious about the scraggly bearded fellow. It turns out that in 1968 when the Beatles and their friends visited Rishikesh to attend an extended TM session, the Maharishi reportedly jumped on Mia Farrow. Subsequently Lennon wrote his White Album track, Sexy Sadie, asking the ‘camouflaged’ guru, “Sexy Sadie what have you done/  You made a fool of everyone.”

It was later found out that ‘Magic Alex’, a Beatles hanger-on, had apparently concocted the bit about the Maharishi jumping on Beatles’ lady friends. Mia Farrow herself, in her autobiography, What Falls Away, denied any mystical physicality or physical mysticality - from the Yogi.

Apart from the Beatles connection and some news about TM allowing one to float on air - the Maharishi happily eluded me. I passed his ashram in Rishikesh once, only to hear that he lived in Holland now. Today; I hear he has died in a Dutch town called Vlo-drop. So thanks to the Maharishi I now know of Bangor as well as Vlo-drop. Jai Guru Deva.

The recent controversy involving the Sikh clergy puts the community in the throes of yet another crisis. With the enactment of the Gurdwara Act, in 1925, the management of the historical Sikh shrines was placed in the hands of the Shiromani Gurdwara Parbandhak Committee (SGPC). In order to bring about uniformity in the Sikh way of life, the SGPC approved the Rehat Maryada (guide) in 1945. The Maryada stated that the four seats of religious authority were the Akal Takht in Amritsar, Patna Sahib in Patna (Bihar), Kesgarh Sahib in Anandpur and Hazur Sahib in Nanded (Maharashtra).

Damdama Sahib near Bathinda was also given the recognition of a Takht in 1962.

The Maryada also stated that all decisions regarding the fundamental principles of the faith and affecting the whole community called the Gurmattas (decisions on religious of re-issues) would be binding upon all Sikhs. It of also held that appeals against all decisions could be made to the Akal Takht. But public spat and squabbling during the last fortnight by various jathedars, who were supposed to provide the lead on religious matters, not only shows them in poor light but reflects poorly on the SGPC, which provides secretarial support, besides having a hand in the appointment of some of the clergymen.

Though the matters came to a head only recently, trouble between the jathedars was brewing for some months. Ever since the jathedar of Takht Patna Sahib, Iqbal Singh, returned from his visit abroad last year, the issue relating to collection of money during his visit had been a bone of contention between him and the management, whose president; Mohinder Singh Romana is seen to be close to the Chief Minister, Parkash Singh Badal, and also some SGPC functionaries.

However, when Iqbal Singh was not called for the proposed meeting of the jathedars on February 5 to discuss the issue relating to charges of moral turpitude against an SGPC official, he decided to flex his muscles. On January 16, he issued a Hukamnama (Edict or Commandment) rejecting the new Sikh almanac, Nanakshahi calendar, which was adopted by the SGPC about four years ago. He also ordained certain changes in the daily religious prayers undertaken by the Sikhs.

The Akal Takht Jathedar, Joginder Singh Vedanti, announced the annulment of the edict of Patna Sahib Takht last week. However, Iqbal Singh continues to be defiant, even challenging the supremacy of the Akal Takht jathedar and claiming supremacy of the Takht in Patna (birthplace of Guru Gobind Singh). The ongoing standoff will be the main point of discussion in the proposed February 5 meeting of the jathedars. But since Iqbal Singh has not been invited, the matter is unlikely to be resolved. The continuing spat is bound to further erode the credibility of the Sikh clergy which unfortunately has been unable to keep pace with the changing times. Though the clergy men still enjoy reverence of the elderly Sikhs, they are becoming increasingly irrelevant among the younger lot.

The Patna Sahib jathedar precipitated the matters by openly defying the Akal Takht jathedar, which was deplorable. However, he raised some valid points. For example, the changes that he had suggested in daily Sikh prayers were reportedly ordered by the Akal Takht itself in 1985, but never followed up. Similarly, though the Nanakshahi calendar was implemented in 2003 after much debate, it was implemented without taking the concurrence of the two Takhts outside Punjab (Patna and Nanded), which, it appears, created problems for them. In fact, even in Punjab, there were problems in its implementation for the first few months when the Congress Government was in power. It is in the interest of the community at large that the Akal Takht jathedar rises above petty differences and tries to resolve the issue by inviting Iqbal Singh to the February 5 conclave.

On the issue of the Nanakshahi calendar, the Akal Takht could constitute a committee of scholars to discuss the issue afresh after taking into consideration all the difficulties that have been experienced since it was adopted. The intention behind the change was to bring about uniformity in most of the functions relating to the lives of the Sikh Gurus and some other important events. While the earlier Vikrami Samvat calendar was based on the variables of the lunar system, the Nanakshahi almanac (which starts with the month of Chet on March 14) is based on the solar system. But the adaptation does not appear to be complete as the SGPC took care to conform to the dates of national festivals, including Diwali and Holi. On the face of it, there is nothing wrong in bringing about a change (even the Christians undertook calendar reforms in 1582 and 1752). But, the question that needs to be asked by the proposed committee is: has it helped in any way? Moreover, what are the difficulties being faced by outside Takhts and others by its implementation? Should there be further changes in line with the Christian or Vikrami calendars?

The recent crisis calls for a complete revamp of not just the SGPC but also the institution of the Sikh clergy. Just as the command of the Shiromani Akali Dal has moved to the next generation with the election of Sukhbir Singh Badal as the party president, there is need to bring younger Sikhs to the forefront of SGPC. Its existing leadership, steeped in fossilised thinking, has failed even in its basic mission of propagating the religion, as a result of which deras and sects have proliferated in the past few years.

Since the president of the Takht Sahib Management announced “suspension” of the Jathedar of the Takht, it shows how helpless the clergymen could be - should they lose the confidence of managements. In the past the jathedars of Akal Takht have faced similar ignominy from SGPC more than once. In fact, the Sikh Gurdwaras Act, 1925, makes no mention of the office of jathedar (term used is “head ministers” of Takhts). In case the institution of jathedar is to be given primacy; it should not only be given statutory recognition but also the system of appointment, role and removal of jathedars should be specified. Moreover, care should be taken that these in no way in conflict with the functioning of the nation state. Similarly; while it may be acceptable for jathedars to issue Gurmattas, the Sikh community needs to ponder if given their wisdom (now on public display), they have any authority to issue Hukamnamas, which by religious connotation ought to be the will of the Guru.

WHAT  IS HAPPENING IN WEST BENGAL?
LEFT:  Right at the end of nuclear deal.
BUDDHA: Defending the indefensible.

There is now reason to believe that the India-US civil nuclear deal can indeed be saved. The Left parties, which have been vehemently opposing the deal on the ground that it would bring asunder the country’s sovereignty, have mellowed in the sense that they have agreed to let the government start negotiations with the International Atomic Energy Agency India-specific safeguards.

Such talks are a prelude to operationalising the deal which the Left parties have been opposing. In fact, at one point they had warned that any such step would jeopardize the stability of the UPA government. Seen against this backdrop, the new stance of the Left that it would not oppose the talks with the IAEA is certainly a forward movement.

This follows the word given by the government that it would not finalize any agreement with the IAEA till the UPA-Left joint panel gives its green signal. A clearer picture will emerge only after the joint panel holds its meeting. The Left melt down has not come about all of a sudden. Despite their public posture, there are differences of opinion in the Left parties about the nuclear deal. Not all sections in these parties share CPM leader Prakash Karat’s view that any truck with the US is dangerous.

They also realize that nuclear energy has to be tapped to meet the growing needs of the economy. Every world leader who has had an interaction with the Indian leaders in the recent past, the last being Russian President Vladimir Putin has been advising them to operationalise the deal. Public opinion has also been growing in favor of the deal, something the Left leaders can only ill afford to ignore.

On the political front, the BJP does not subscribe to the Left position. Its opposition to the deal is mainly on the ground that the government had not been taking it into confidence. Better late than never, the Manmohan Singh government has tried to explain to the BJP leaders that India’s Programme to develop the strategic deterrent has not been compromised by the deal.

This has helped. The interactions the US Ambassador to India and the former US Secretary of State, Dr Henry Kissinger, had with the BJP leaders also suggest that the party can be persuaded to be more accommodative on the nuclear deal. In other words, it would have dawned on the Left leaders that their argument that the majority in Parliament did not support the deal did no longer hold water. Whatever be the Left’s compulsions, its second thoughts bode well for the UPA government.

West Bengal Chief Minister Buddhadeb Bhattacharjee’s statement defending the carnage perpetrated by the CPM cadres in Nandigrarn is wholly irresponsible. He has taken the oath of office and secrecy not only to serve every citizen without any ill will or malice but also to protect the Constitution. Having maintained that the activists of the Bhoomi Uchched Pratirodh Committee have been "paid back in the same coin" in retaliation to what happened on March 14, he has glossed over his own government’s failure to save the hapless people from the wrath of the Marxist cadres. Worse, his statement on the horrendous episode makes him vulnerable to the charge of willfully violating his constitutional responsibilities and allowing armed gangs to hijack the administration’s work. If a chief minister himself defends the bloody recapture of Nandigrarn, what kind of message will it send to those down the line - officials and party cadres?
Moreover, a chief minister, far from approving of violence of any kind, is expected to strive as an arbiter between two rival sections and resolve the conflict amicably. Unfortunately, he has done precious little to restore normalcy in Nandigram during the past few months.

Similarly, Mr. Bhattacharjee’s argument that he did not use force in Nandigram to avoid a "repetition" of March 14 is as flawed and unconvincing as his charge that the Centre had failed to send CRPF jawans in time. He is just passing the buck to the Centre to cover up his own failure. Reports suggest that the state police are not giving a free hand to the CRPF.

While the government and the ruling CPM claim of Maoist presence in Nandigram, home secretary P.R. Roy thinks otherwise. The people are entitled to know who is speaking the truth. Meanwhile, reports that the CRPF has stumbled upon some landmines and guns at Sonachura in Nandigram suggest the presence of Maoists in the region because these were the type of weapons generally used by the Maoists of Purulia