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23 August 2024 at 4:29:04 pm

Street Circus

The NEET-UG paper leak was a genuine grievance. Millions of students who spent years preparing for one of India’s toughest examinations deserved answers, accountability and justice. But what unfolded at Jantar Mantar was no movement for educational reform. It was a spectacle of rage, abuse and performative rebellion that often appeared more interested in viral clips than viable solutions. The Cockroach Janta Party (CJP), which claimed to represent the anger of students, ended up exposing...

Street Circus

The NEET-UG paper leak was a genuine grievance. Millions of students who spent years preparing for one of India’s toughest examinations deserved answers, accountability and justice. But what unfolded at Jantar Mantar was no movement for educational reform. It was a spectacle of rage, abuse and performative rebellion that often appeared more interested in viral clips than viable solutions. The Cockroach Janta Party (CJP), which claimed to represent the anger of students, ended up exposing itself, revealing itself to promote a culture of outrage without responsibility and more troubling, have aspersions cast on its funding sources. Besides the fact that just how many of those gathered were afflicted NEET students, the ugliest part of the protest was the language. Videos from Jantar Mantar showed protesters hurling the most obscene and personal abuses at Prime Minister Narendra Modi. One can dislike the PM or oppose his policies, reducing political disagreement to filthy personal abuse against an elected Prime Minister is gross cowardice and at the basic level, a sheer failure of basic civic etiquette. No entity cannot claim to be fighting for the dignity of students while abandoning all standards of dignity in public discourse. The irony was impossible to miss. A section of this self-proclaimed progressive generation speaks constantly about equality, feminism, tolerance and justice. Yet the very same voices displayed extraordinary intolerance towards anyone they decided was an enemy. Journalists were targeted, political opponents were dehumanised and anyone carrying a different opinion was casually branded with labels designed to silence rather than debate. Social media has created a dangerous illusion among many young activists that a viral video is a victory, and that shouting louder is the same as achieving something. A few Instagram reels, borrowed revolutionary imagery and slogans can create the appearance of rebellion. But governing a country and reforming institutions and fixing broken systems require far more than theatrical anger. The government, however, cannot escape responsibility either. The crisis was allowed to grow because of delayed communication and inadequate political management. A prompt response, transparent investigation and early intervention could have prevented a limited controversy from becoming a national embarrassment. Instead, the government was forced into damage control, and Education Minister Dharmendra Pradhan, a capable minister, became the political casualty. For the citizens, it was a colossal waste of time. After weeks of noise, confrontation and disruption, the students gained little. The examination system remains under scrutiny and larger problems remain unresolved. The only visible outcome is the removal of a minister. A protest that begins with a genuine grievance but ends as a contest of abuse and attention-seeking has not strengthened democracy. It has weakened the very standards it claims to defend.

A Compass for Social Reform

Mahatma Basweshwar, the 12th century philosopher and social reformer, articulated a vision of society grounded in equality, dignity of labor, rational devotion and service to humanity. He was the prime minister who preferred pavement; he was the voice of the voiceless. His timeless wisdom is needed today to reshape the modern India. His principles of Kayaka (work as worship) and Dasoha (sharing and service) remain profoundly relevant in addressing contemporary challenges such as economic inequality, social discrimination, technological disruption, environmental crises and mental health concerns. This study examines the applicability of Basweshwar’s thoughts to present-day problems, situating his philosophy within global discourses on ethics, sustainability and artificial intelligence (AI). His Vachanas are verses of revolution and we should go beyond mere statue and should live the legacy of his rich thought to tackle modern evils and problems.


Mahatma Basweshwar’s philosophy, though rooted in medieval India, offers timeless guidance. His rejection of caste hierarchies, emphasis on rationality and devotion through action provide a framework for building inclusive, ethical and sustainable societies. This study explores how Basweshwar’s thoughts can serve as solutions to modern problems. Scholarly interpretations of Basweshwar highlight his pioneering role in social justice and rational spirituality. The Anubhava Mantapa, established under his leadership, is often described as the world’s first democratic forum, embodying ideals of participatory governance and egalitarian dialogue. In this context, this study seeks to bridge that gap between modern day problems with ancient wisdom. In fact, there is dire need of Mahatma Basweshwar’s Philosophy in Addressing Modern Challenges.


Thoughts and Problems

Basweshwar’s thoughts on education, war and peace emphasize equality, dignity and dialogue. He envisioned education as a tool for liberation, rejected violence and exploitation and promoted peace through spiritual democracy and collective discourse. These principles remain highly relevant in addressing modern conflicts and nation building.


Basweshwar on Education

Anubhava Mantapa: Established as the world’s first democratic academy, where men and women of all castes could freely discuss philosophy, ethics and social issues.

Education for All: He rejected caste-based restrictions, promoting universal access to knowledge.

Practical Learning: Emphasized vocational skills (Kayaka) alongside spiritual and moral education. He used Kannada Vachanas instead of Sanskrit, making education accessible to common people.

Modern Relevance:

Promotes inclusive classrooms, skill-based learning, and vernacular education.

Counters elitism in education by valuing practical knowledge and dignity of labor.

Basweshwara on War:-

Rejection of Violence: He opposed wars rooted in greed, caste supremacy, or ritual orthodoxy.

Critique of Exploitation: Saw war as a product of inequality and selfishness.

Spiritual Resistance: Advocated reform through dialogue, poetry and collective action rather than armed conflict.

Modern Relevance:

Encourages nonviolent resistance against oppression.

Provides ethical grounding for peace movements and critiques of militarism.

Basweshwara on Peace:-

Equality as Peace: True peace arises when caste, gender, and class barriers are dismantled.

Dasoha (Sharing & Service): Promotes social harmony through resource sharing and community welfare.

Dialogue & Democracy: The Anubhava Mantapa embodied peaceful resolution of disputes through open discussion.

Spiritual Democracy: Peace is sustained when all beings are treated with dignity and respect.

Basweshwara on Work (Kayaka):-

Work as Worship: He declared that honest labor is sacred, rejecting idleness and exploitation.

Dignity of All Professions: No work is inferior; every occupation contributes to society.

Self-Reliance: Encouraged individuals to earn through their own effort rather than dependence or exploitation.


Integration with Education: Practical skills and vocational training were seen as essential parts of learning.

 

Modern Relevance

Counters unemployment and underemployment by valuing skill-based education.

Inspires entrepreneurship and dignity for manual labor.

Provides ethical grounding for sustainable work practices in today’s economy.


His vision challenges modern inequalities in access to quality education. His rejection of violence resonates in an era of global conflicts and terrorism. His emphasis on equality and dialogue provides a timeless model for building harmonious societies. Basweshwar’s philosophy provides a moral compass for navigating modern challenges. By integrating his principles into policy, education and technology, societies can balance innovation with compassion ensuring that progress uplifts humanity rather than intensify inequality.


Mahatma Basweshwar’s thoughts are not relics of the past but living principles capable of solving present-day problems. His vision of dignity in labor, equality, rational devotion and service offers practical and ethical solutions to economic inequality, social discrimination, technological disruption, and environmental crises. In the era of AI, his philosophy reminds us that true progress lies not in technological advancement alone, but in ensuring that such progress is human-centered, inclusive and compassionate. Mahatma Basweshwar’s philosophy, centered on equality, dignity of labor and devotion through action offers profound relevance in the AI era, where ethical use of technology, inclusivity and human-centered values are critical. His principles of Kayaka (work as worship) and Dasoha (sharing and service) can guide AI development toward social justice and collective well-being. In brief, Mahatma Basweshwar’s thoughts provide a moral compass for the AI era - urging us to design technology that uplifts humanity, honors labor and fosters equality.


(The writer is Head & Assistant Professor in English at Mahatma Basweshwar College, Latur. Views personal.) 

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