A Leap of Faith or a Lesion of Faith

A temple vandalized is a faith repressed; a mosque built over it is a faith conquered. The indiscernible act of pulling down the mosque is an impressionistic faith; a temple then constructed over it is a faith again repressed.

Religion otherwise is about inclusive modesty; it prevails when we are in doubt or could be a po-faced poniard in case the ‘better in us falters’. Religion often has a partial relationship with faith, though faith is contemporaneous with religion.

Faith could be Meditative; one is not bound by the religious precincts but finds God in the intuitive trance of hymns and its contemplation. ‘Atavistic Faith’ is deliquescent; it seeps in you, functioning a cappella; questioning the religious concatenation burrowed in deep puritanical roots becomes an anathema. The presence of ‘Ritualistic Faith’ is somewhat factitious; the intentions gradually become anthropomorphic. And, then we have the ‘Incisive Faith’ that is intellectually orchestrated to disinter the analogy of prescriptive dominance. This kind of faith leaves me disquiet as it has spread its wings in aggrandizement of finding GOD in decrepit demurs and dissensions.

What made ‘GOD’ reside in temples and mosques? I am quite content with it living inside me; atleast I don’t have to desecrate my soul to validate my faith. Faith, it is meditative for me, devoid of any internal conflict because there are no external factors to overpower it. So, why this need arises to look for the ‘divine’ in the rudderless ruminative rumpus when the finality of human parlance will be a quite affair?

However, the political dilettante and rabble-rousing has made faith ‘incisive’. The temple disputatiousness has left mosques in a discreditable bleak, and the churning of mosques is accentuating Hindu sentiments to claim the lost . As a matter of scrutiny,

  • Under the bohrium of extreme religiosity, ‘faith’ has turned into a fundamental casuistry that is quick to find ‘Ram’ and ‘Shiva’. So, why does the same faith fail to be objective to another’s faith, inveighing the long past impiety as a comeuppance in the present?
  • What faith the Mughal Invaders pretended to splurge on? If impressionistic faith left the temple desiccated, what make the Muslims in India today live in infamy? Are we trying to disparage the conscious faith in lieu of the doolally act of a disconcerted regime?
  • We all know the sanctity of ‘Babri Masjid’ was rubbed ingloriously, and who can forget the iconoclastic battle axe over the ‘Kashi Vishwanath Temple that lies as a peel less hot potato. Both make ‘faith’ look like a transactional vengeance. Today, the “Ram Temple’ finds glory over the demolished structure of ‘Babri Masjid’ and the ‘Gyanvapi Mosque’ suffices over the ruins. The dichotomy is apparent in structure; but why faith has become a casus belli?

Whats the inference, brushed under the carpet, if allowed to stick out can fume incendiary particles of dust? It is perturbing, so to say, ‘can faith reposition anomalies?’ Has faith become a pulsating rhythm that raises a schismatic staccato to create a ‘civilizational pas de deux? What is the mind-set that sees the other faithful as a pipsqueak?

A temple over a mosque; a mosque over a temple!!

What is the battle for—a structure or a faith? Or a faith inscribed in the pillars that boast of an identity lost, a faith brushing an impasto of symbols and ritualistic pride, a faith hidden in the dilapidated ruins or a faith that presses on moralistic consanguinity.

What is the battle against—a structure or a faith? A faith that is presumably abstruse or a faith that is awkwardly positioned as fundamentalist!

With all rough & tumble, Secularism today guards a rationale of undefined thoughts and unnamed motives. The politic panjandrum has embarked on a religious crusade to disinter civilizational conceit. Whats being crushed in the entire melodrama is a precautious faith hidden behind invective innuendos and the ‘Ram Rajya’ fortissimo. In the entire debate, we posthumously question the faith of Mughal invaders such as ‘Aurangzeb’ and ‘Ghori’ who unapologetically destroyed temples, leaving Hindus inure of the insidious intentions. Today, Muslims are eager to understand the paradoxical faith of the ‘temple bearers’,

‘Is it an apparent inclination to please God or an intrusive gnomic to create a high falutin Majoritarian rule.’

Gods are already trapped in temples and mosques.

The idol of ‘Ram Lalla’ structured reverently at the ‘Ram Janambhoomi Temple’ is pleased and so are we but all this calls for the victory of incisive faith. Number of years are counted of offering ‘Namaz’ to decide who is worthy of being faithful; the day is not far when the throngs of bells will witness the faith of the traveller. Do we really want this kind of faith sinking in the prosperity of one’s religiosity?

Let not that day come when we decide whose temple or mosque it is anyways?

Let’s believe in Meditative faith that aligns us to God irrespective of bridled religiosity.

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