Tehelka’s Digital Head Raghvendra Dwivedi speaks to Vishwa Bhushan Mishra, author of the widely discussed books ‘Global Sanatan’ and ‘Shurpankha Ke Shaap’, and Chief Executive Officer (CEO) of the Kashi Vishwanath Temple Trust
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Why did you choose to name the book ‘Global Sanatan’? Why not ‘Vaishvik Sanatan’?
When we use the word ‘global’ for something, a thought, or an idea, it implies that it already exists everywhere. But when we use the word ‘vaishvik’ or ‘globalised’, it creates the impression that something has expanded and reached different parts of the world.
Research on Sanatan led to the conclusion that Sanatan was present everywhere. Whether India is its central land or not can be questioned. Today, it can be said that India is the finest land of Sanatan, but we cannot say that India was its central land or that the spread of Sanatan began from India.
There are different opinions about Sanatan in society these days. Some people point out shortcomings in Sanatan. What, according to you, is Sanatan?
It depends on a person’s understanding and knowledge as to how he interprets Sanatan. If an ignorant person says that two plus two equals five, can it be considered correct? The correct sum and answer will still be four.
After extensive research and logical contemplation on Sanatan, I have reached the conclusion that Sanatan is the only true religion and that it is the eternal and everlasting Dharma. That means it is eternal, it is Dharma, and it has a relationship with continuity in the eternal cycle of existence. Sanatan is a way of life. This is an episode mentioned in the Mahabharata. This is where the book begins. ‘Global Sanatan’ provides a detailed description of the various dimensions and perspectives of Sanatan.
You have written a chapter on initiation, or diksha. Is diksha mandatory for every Sanatani?
Every child is a Sanatani at birth, unless that natural state is corrupted or other kinds of rituals are imposed upon him. If a child is allowed to live in harmony with nature in his natural state, he will certainly follow Sanatan Dharma and be a follower of the human Dharma.
Diksha is needed by someone who has lost his way. When there is deviation, there is also a possibility of returning, and diksha is necessary for that. To return, a Sanatani resolve alone is sufficient. There is no need for a Maulvi, priest or pastor.
There is also a chapter on ‘Naveen Sanatan’ in the book. If Sanatan has existed since eternity, what is ‘Naveen Sanatan’ and why is it needed?
Certain practical problems arise in human life. Where will matrimonial relationships take place? What will be the person’s dietary practices? How will his clan and gotra be regulated? There is a very large number of people who have faith in Sanatan and express their belief in it, but due to social reasons, they are unable to become part of Sanatan society.
Therefore, a new Sanatan society will have to be established for them, so that they can establish relationships in a practical and harmonious manner. In Sanatan, purity of blood and birth has great significance. Because of external Western influences, questions have arisen over a person’s social acceptability. There is a need to add a new stream to ancient Sanatan.
Considering the changes brought about by time in the Kaliyuga, it is necessary for people to return to their original and natural ideological path. We have put forward our view. It is for the guardians of Sanatan to pay attention to this and think about it.
‘Shurpankha Ke Shaap’ is not only the title of the book but also the representative story included in it. What are you trying to convey through it?
There is a narrative in society that if Shurpankha had merely expressed her desire for love, then why was there any need to cut off her nose and ears? The story says that when Shurpankha’s proposal was rejected, she became aggressive—so aggressive that she rushed to attack them. She was then punished.
There is another point. I do not find it plausible that a single individual could easily cut off the nose and ears of an aggressive Shurpankha. The cutting of the nose in the narrative is a metaphor. Losing one’s nose means losing one’s honour. Cutting off the ears signifies the loss of the ability to listen.
Shurpankha says that she is a woman tormented by desire, and the curse of a woman tormented by desire is bound to have consequences. Shurpankha curses them and goes on to say that the princes of Ayodhya should not remain with Shurpankha. Here, both ‘Ayodhya Kumar’ and ‘Shurpankha’ are metaphors. Both terms unfold within the framework of a new definition. One symbolises selfless love, while the other symbolises a woman consumed by physical desire.
