I remember, I was in college
majoring in Economics in Delhi University. At the same time, I had just begun
as an apprentice in Human Right Activism in the University. I had to learn a
lot from the bigshots of Human Rights movement in India. In Delhi, I knew some
old monks. They were like oceans of knowledge – vast in character – endless in
experiences. For me – a lanky, shy chap – to learn Human Rights from them was like learning art of swimming in a strong
whirlpool of Atlantic Ocean. Therefore, I kept myself limited to DU – among my
teachers and few very active students who were trying political activism
without involving themselves in any student wing of any of political parties.
Human Rights is a very old concept
– as old as mountains. It is very difficult to pick the head and tail of
subject. I was too fascinated to alienate my mind from those brilliant ideas
like that of Buddhist and Jain philosophers who had contributed heavily in this
field. Before them edicts of Hammurabi, teachings of Confucius had given us
invaluable gems of Humanism. Later on, various revolutions like French and
Russian Revolution had played their parts too. I would constantly ponder over
those historical sagas and postulates even while walking on pavements in the
University or in the market. I would see things in the light of political and
social rights even if I am buying bananas from a fruit seller. I would never
ignore any notice of seminars on political science and history in the
University.
But bizarre is this that I learnt
some basic connotations of the subject in some unexpected alleys.
One day I came across a poster
mounted on notice board of our college. It read – a famous Kathak dancer was
going to perform in auditorium of Hindu College, North Campus. It was pink evening
– onset of winter season in Delhi. It is a ripe time for any art lover. I no
doubt, effortlessly treaded towards the auditorium where dance show was to be
performed. She was none other than Shobhna
Narayan – doyen of Kathak dance in India. It was my first experience to see
her on stage and impression lasted forever. She told us a story about a woman
called Sujata who lived in a village near a place where Gautam Buddha was meditating for many days.
She had heard about – the saintly character of the Mahatma. One fine evening
Sujata brought " Kheer" (
a sweet dish made of rice and milk ) for Buddha . She put the bowl in front of
the Mahatma while he was in meditation. She asked him thrice to accept her
offering but Mahatma did not heed her plea – he was in complete oblivion,
submitted himself to the God. Sujata got frustrated, raised her voice and
almost in tone of accusation she said – " You are not accepting my offering
because I am a woman, I am untouchable and I am not beautiful."
The Mahatma immediately opened
his eyes, smiled wryly took up the bowl. He said- " Sujata it doesn't
matter who are how you look, it is love
and respect which brings one human closer to another. He ate up the Kheer and
included Sujata in his dhamma. The ballet ended in a huge applause.
The three questions raised by
Sujata kept haunting my mind. Reflecting upon Sujata's deliberations I led
myself to the discourse of subtle issues of basic and natural notions of Human
Rights. In Sujata there is a woman who feels discriminated only because of
reasons of her birth – human rights of woman are rutinely violated even in the
brightest and most modern society. She is facing three basic discriminations – discrimination
of gender, discrimination of caste and discrimination of physical appearance. I
learned it in a single go. We, in India are still in the time of Sujata.
Although we have somehow addressed first two questions raised by her but we are
still indifferent about the third one. A society- mad about Fair & Lovely – finds the beauty of
a woman in her physical charm – can undoubtedly be expected to discrimante
every other woman who is not so lucky in terms of her physical appearance . The
complete psychology of beauty is against the spirit of right to equality. And
situation becomes more grave when we find that there is no law legal or social
to prohibit this discrimination.
Alas, we will need another
Mahatma to satiate the urge of freedom of equality of Sujatas of our time.
