When Fiji vegetable farmers get short-changed by Auckland middlemen: Are they being cheated and exploited?

Thakur Ranjit Singh

As the NZ Airforce Hercules took off from my neighbourhood at Whenuapai Military base in Auckland, and eased and glided into a warm and damp Nausori Airport, it was a historical flight in some respects. When John Key stepped out onto Nausori Airport tarmac he became the first New Zealand Prime Minister to visit Fiji since Voreqe “Frank” Bainimarama displaced Qarase. He took control of Fiji Government. However, I refuse to call it a “coup”. This is because no army commander gives 18 months’ notice to the government of an impending coup. But that is another story, some other day.

Frank Bainimarama leading John Key into into VIP lounge at Nausori Airport. In the background is NZ Air Force's Hercules.

One issue they spoke about was trade imbalance. But above that was price imbalance. From the secret dairy of FIJI PUNDIT, this is what was reported by my spy, Guru Ghantaal, who overheard the conversation between the two leaders:

Key: Bula, Frank, nice to be in Fiji from the freezing Auckland and a boiling Auckland housing crisis.  I needed to escape from that heat I created. Lack of action from my government caused this unfortunate situation. But there are some other biting problems here. My secret agents from Government Communications Security Bureau (GCSB) visited Suva Market. They reported on overabundance of vegetables, in particular bhindi and baigan, which are in big demand by Fijians and other Indians in Auckland. My GCSB officers (spies) tell me that your bhindi costing a dollar in Fiji is sold for up to $20 Fiji dollars per kilo in Auckland, and same applies to other vegetables. Your vegetables in Auckland now cost more than our beef, chicken, fish and lamb.

Eggplant, or Baigan, which when bought in Fiji by bag-full, may cost as low as 50 cents per kg, but they are sold for Fijian $20 in Auckland, only three hours flight from Fiji, with freight costing around $1 per kg. How does 50c escalate to  $20 is our concern. There is over-abundance of Baigan  in Fiji, and is rotting in markets, but unwarranted greed by Auckland importers is killing its demand and Fiji market potential in New Zealand.

Frank: Kia Ora, Karua John…Sa, this is no good, is that really so? Are Fijian farmers short-changed by your importers?

Key: Sure, Karua.  You see, you are selling 10 kg bags of NZ onions and potatoes very cheap in Fiji. Kiwi onions and potatoes should sell for around $150 under the same pricing formula that Auckland importers apply on of Fiji produce. NZ apples should sell at $45 per kg in Fiji under reciprocal pricing. Something is very wrong in your vegetable export market, just like our Auckland housing market.

Frank: Very frankly talking, John, I was unaware of this daylight international robbery. I hear FIJI PUNDIT blog and NZ Fiji Trade Bulletin talking about this. I cannot trust Kiwi journalist. FIJI PUNDIT is one Fijian journalist I can trust in NZ. My Government will look into this. Talking about journalist, I will save that scud missile for later use……..

And as they entered the VIP lounge, our spy lost the other part of the conversation….. But now on those uncontrolled Fiji vegetable exports to New Zealand.

Bora or Cowpeas also sell for Fijian $20 per kg in Auckland. If proper market gardening is done, and greed of importers in removed from pricing, demand can go up and Fiji exports can be increased. Some selected few importers appear to have a cartel and fix high prices, stifling demand. We call upon Fiji Government to intervene.

As somebody who studied journalism, and various models of it, I became deeply interested in Investigative and Development Journalism. In Investigative journalism, reporters intensively investigate a story over a longer period with a view to producing a report based on careful research, analysis and evaluation. Those complaining about media freedom in Fiji should know there is nothing stopping them from being smart and efficient, and probing on issues affecting economic development.

Development Journalism is something, which a developing country like Fiji should emphasise can benefit from. In the traditional press, journalists tend to report government press releases and quotes but leaving little space for analysis or evaluation of development projects. This entails qualitative analysis and evaluation of issues to reveal pros and cons of such issues for the benefit of the public. A feature on development journalism, among others, may cover issues such as economic development, agriculture and primary industry growth, export markets etc. Why do some journalist just feel that journalism is about political divisiveness? Universities in Fiji need to focus on this model of journalism. This will help improve Fiji’s economic potential. We need more stories helping economic development and telling positive people interest stories.  

Daruka in Auckland sells for Fijian $22. per kg. Perhaps Fiji cane farmers should abandon cane farming, and go into daruka farming. While sugar cane sells for some $80 per tonne, Daruka sells  for $22,000 per tonne at this price in Auckland.

With this in mind, I tried using some Fiji media to help me get to the root of this issue. However, their reporters appear to be comfortable in old divisive media, and were not cooperative. I detailed the problem to them: local vegetables were costing only a few dollars in Fiji, there was glut of vegetables in Fiji markets, but the greed of importers in New Zealand has placed these vegetable beyond our reach. Hence Fiji’s agricultural potential is curtailed.

My concern is that there is no logical progression of prices from that paid at the farm gate in Fiji to the retail prices paid in Auckland shops. Consequently, people are now buying frozen produce from India. For example, Bhindi from India sells at one-third of the price of Fijian produce. These are diced, frozen, packaged and transported thousands of kilometres to New Zealand and yet the retail price is extremely attractive to the consumer. This has brought direct competition between market produce from India and Fiji. I am eating Indian bhindi, at NZ $5 per kilo instead of Fiji imports at $15. It is possible that Fiji may be pricing itself out of market, as people opt to buy cheaper Indian produce. Comparatively, Fiji has enormous advantage over India like transport cost and delivery of fresh produce to New Zealand. However, the greed of middlemen, including retailers in Auckland may be doing incalculable harm to a lucrative New Zealand market.

This is a typical scene in Fiji markets , with an abundance of vegetable at relatively very cheap price. However, they are selling at price of gold in Auckland. In fact these vegetables are more expensive than chicken, lamb, fish and beef in Auckland.

Fijian and Indian population in Auckland is some 90,000, almost equivalent of population served by Ba and Lautoka markets. Imagine the gain to Fiji if produce rotting in Fiji markets could be diverted in an organised method by some government agency, to boost Fiji exports to New Zealand. I am to understand some Biosecurity unit at Nadi Airport has become a money-spinner for the government rather than promote farmers export, because of the exorbitant price it charges for compliance issues. Fiji government assists cane farmers, why not also promote untapped vegetable exports to New Zealand? The aim should be to replace private sector greed of profiteering with government assisted boost in helping Fiji economy while providing much-loved vegetables at reasonable and affordable prices in Auckland.

Long Beans imported from Fiji also cost some $20 Fijian Dollars per kg in Auckland.

Perhaps Fiji Government need to revive something equivalent to the disbanded National Marketing Authority (NMA), but with credible qualified people. Perhaps it can commission the Central Planning Office, in conjunction with Ministry of Trade and Agriculture, to investigate on centralising and consolidating vegetable exports to an expanding Fijian Diaspora, including Australia. They should recognise the failure of private sector, where the greed is stifling Fiji’s potential in agriculture.

And we hope some Development Journalist in Fiji will pick up this issue and explore ways of boosting income of Fiji vegetable farmers. Instead of rotting in Fiji, organised marketing and government controls has huge potentials. Hope media will report on development issues on John Key’s visit to Fiji rather than barking at the wrong tree.

[About the Author: Thakur Ranjit Singh is the principal of blog FIJI PUNDIT and Indian Media Watch New Zealand. He is a qualified journalist, a postgraduate scholar (with Honours) from Auckland University of Technology’s (AUT) and a former media personality from Fiji. He is a media commentator, specialising in social media and covering Fiji and local issues neglected by the mainstream and side stream media.]

Fiji’s Lost Opportunity in Rejecting a Visionary Leader, Jai Ram Reddy

By Guest Writer, Dr. Subhash Appana

Dr Subhash Appana, Guest Writer of this article (See his details at bottom of this article)

[Prologue: Thakur Ranjit Singh]

After seeing the turmoil in which Then India Sanmarga Ikya (TISI) is in, I am prompted to dust some historical pages to show egoistic players how one of their great leaders, Jai Ram Reddy worked tirelessly to bring the sanity which they are disrupting now. This great leader has been Chief Guest in their past Easter functions and events, and was proud to be a torch-bearer of South Indian community in Fiji. 

Professor Brij Lal ventured to write a historical perspective of one of Fiji’s perhaps greatest Indo-Fijian leaders – Jai Ram Reddy. The book “In the Eye of the Storm” was launched at Lynfield College in Auckland, New Zealand on 30th October, 2010 by former NZ Governor General and Chairman of Fiji’s Constitutional Review Commission, Late Sir Paul Reeves.

I wish to present this Part 2 of the article by one of the Anna (brother) – a prominent South Indian academic brother, Dr Subhas Appana. This article initially appeared in Auckland’s Indian Newslink in November, 2010. We hope those involved in politics and shaming of TISI with its controversy, will take a leaf out of this great South Indian leader, to learn something to bring back the lost honour of TISI. I salute my classmate Sadasivan Naicker, for keeping afloat the TISI Titanic, after it has hit the iceberg of egos of the new breed of South Indian leaders, who will one day venture to fill the big shoes of this great leader. Are they worth it?

I hope Dr Appana’ s version will go towards educating and inspiring our new generation. 

As they say, we need to look back in order to move forward…Happy Reading from our respected Guest Writer, Dr Appana.

Jai Ram Reddy - Indo-Fijians in Fiji paid a heavy price for rejecting this visionary leader

[Commentary: Dr Subhash Appana]

For much of the 1970s, 80s and 90s, Jai Ram Reddy (with Ratu Sir Kamisese Mara) loomed large in Fiji politics. This is the one Fiji Indian leader who continues to be mentioned with respect across the ethnic divide in Fiji. The iTaukei have often remarked about his vakarau vaka turaga (dignified mannerisms and decorum) and veitokoni (cooperative orientation). In fact many still speculate about what could have been if Reddy had still led the Fiji Indian community. 

Jai Ram Reddy (left) and Sitiveni Rabuka - when two diametrically opposed leaders in Fiji rose up to join hands to deliver Fiji the 1997 Constitution, both were rejected by their respective communities. Their vision went to waste and Fiji is still paying a heavy price for rejecting their efforts in building racial bridges that Bainimarama is now proposing and encouraging.

It is therefore, not surprising that a book had to be written about this prominent son of Fiji. And it took no less than renowned ANU academic and historian, Professor Brij Vilash Lal, to take on the daunting task of writing a book on Jai Ram Reddy and Fiji politics from independence when Fiji Indian politics was inevitably intertwined with sugar politics to 1999 when Jai Ram Reddy and Sitiveni Rabuka’s vision of an ethnically united Fiji was derailed by a group of destructively greedy opportunists. [Read Mahendra Chaudhry-Thakur]

That book aptly titled, “In the Eye of the Storm: Jai Ram Reddy and the Politics of Post-Colonial Fiji”, was launched at Auckland’s Lynfield College on Saturday 30th June 2010. 

In launching the book, Sir Paul Reeves as Chief Guest, highlighted 3 significant experiences from his own life as an international conciliator. The first was in 1992-93 when he visited South Africa and met Nelson Mandela, Chief Buthelezi and President de Klerk as the country finally prepared to embrace real democracy. Here he mentioned in particular the courage and pragmatism of President FW de Klerk who realized the need to accept reality in the face of irreversible shifts in the politics of that strife-torn country.

Then he mentioned Guyana as an “ethnically contested country” where it became crucial to “protect the middle ground”. And in Fiji, he presided over often opposed positions taken by fellow constitutional commissioners, Tomasi Vakatora and Brij Lal. In all three cases, he said, the main obstacle was the need for a dramatic re-orientation that would help forge workable political paths in an ethnically polarized society.

Then the author, Professor Brij Lal took the stage and highlighted the key role that a historian plays and how society tends to overlook this importance. He said that the book had been in the pipeline for a long time, but somehow or other he had been putting it off until he experienced two events: one, when he addressed a high school history class at a school in Nasinu. There, as an invited guest, aside from talking about the work of a historian, he asked the 27 students if they knew who Jai Ram Reddy was – not one answered in the affirmative.

The other was a report in the Fiji Times on a visit by a bevy of Hibiscus Contestants to the Maximum Security Gaol in Naboro. There they met George Speight and each one started gushing about what a “great man” he was and how good he was at “articulating himself”. One even likened him to Bollywood stars saying that she’d met a star right here in Fiji. After reading this report, Professor Brij Lal despaired and decided that something was wrong with our school system. Hence he decided to complete the book on a real Great Man from Fiji.

The occasion at Lynfield College was characterized by collegiality as old friends met and mingled. All the NFP old war horses were there and it brought back memories of heated debates and parliamentary brinkmanship. There was Harish Sharma, Ahmed Bhamji, Sayed Khaiyum, Harnam Golian, Maan Singh, Shiu Charan, Vinod Patel, etc. – these were people who had gradually faded out of the public eye as Fiji continued on its tortured political path. Many appeared to have aged gracefully and looked slim and healthy.

Jai Ram Reddy (left) with former list NZ Labour Party MP, Dr. Rajen Prasad at the book launch. In the background are National Federation Party (NFP) old hands Maan Singh and Raman Singh.

The new NFP was also there in Raman Singh, Dorsami Naidu [one of the players involved in the current divisive TISI turmoil –Thakur], Parmod Rae, Prem Singh, Charan Jeath Singh, etc. And the man himself, Jai Ram Reddy or Jai as his colleagues called him, was there looking fresh and convivial as he moved through the crowd and smiled as if he was quietly recalling little events and things that I’m sure will have been missed by the book as often happens in the writing of history. Jai Ram was indeed a reluctant participant who, once he embraced politics, became a key seeker of lasting solutions for Fiji.

In the Eye of the Storm: Jai Ram Reddy and the Politics of Post-Colonial Fiji will go a long way in helping understand and appreciate the greatness of this son of Fiji who has retired as a permanent member of the International Court of Justice.

[About the Author: Subhash Appana is an Indo-Fijian academic with Fijian family links. He has researched and presented papers at international conferences throughout the world. Subhash was brought up in the chiefly village of Vuna in Taveuni and is particularly fond of the Fijian language and culture. Subhash has written extensively on the link between the politics of the vanua, Indo-Fijian aspirations and the continued search for a functioning democracy in Fiji.]

WHEN FIJI'S DEMOCRACY LOST THE WAR - LEGACY OF JAI RAM REDDY

  WHEN FIJI'S DEMOCRACY LOST THE WAR- LEGACY OF JAI RAM REDDY

Thakur Ranjit Singh

I was present in the book launch of Professor Brij Lal's IN THE EYE OF THE STORM in 2010 in Auckland. This was on the life of Fiji's statesmen, Jai Ram Reddy. I am revisiting that writing.

The cover of Professor Brij Lal's "In the Eye of the Storm" which is a very interesting and enlightening reading and is available via Amazon, and I presume some university bookshops.

The missed opportunity – that was the theme of the afternoon and overriding sentiment expressed at Lynfield College, Mt Roskill, Auckland on 30th October 2010 during the launch of Dr. Brij Lal’s "In the Eye of the Storm" by the former Chairman of Fiji’s Constitutional Review Commission and a former Governor General of New Zealand, Sir Paul Reeves.

Jai Ram Reddy with Late Sir Paul Reeves at the book launch in October, 2010. Sir Paul is full of praises for the caliber of this leader: Jai Ram Reddy was the connecting thread through which the book weaves the history of Fiji since his appointment to the Senate in 1972 until his retirement from the Fijian Court of Appeal in 2003.

In launching the book, Sir Paul said that Jai Ram Reddy was the connecting thread through which the book weaves the history of Fiji since his appointment to the Senate in 1972 until his retirement from the Fijian Court of Appeal in 2003. Sir Paul highly ranks the book as well written, an expression of the author’s encyclopedic knowledge, his analysis and his basic commitment and love of a country of which he is an inseparable part. He said the book is an admirable chronicle; it is a commendable commentary and interpretation of complexity, the lost opportunity and the strength of human spirit which   make up the history of Fiji. He said the following in 1993, and the book begins with this memorable and prophetic quote:

I offer a vision which sees this beloved land of ours united in its diversity, forged out of adversity and built on trust. I offer you a vision of Fiji of which historians will say that, in the midst of tragedy, we found courage and wisdom, and foresight and determination to lead the nation away from the precipice into a prosperous future. I can only hope that my vision for this most wonderful of nations will fulfil its promise.”

Unfortunately this vision could not be fulfilled, because in 1999 while the Peoples Coalition Government won the battle, Professor Lal says Fiji unfortunately lost the war. Then, as political commentator, I had also laughed off Jai as a non-expedient leader engrossed in multiracialism and vision for the nation while the astute politician Chaudhry fought on bread and butter issues and won the battle. However as the history remains testament to the facts, Fiji and its democracy lost the war, as this is evident in the politically embroiled Fiji today. 

Jai Ram Reddy, (left) with two community leaders, media commentators and writers, Rajendra Prasad (Centre-author of " Tears in Paradise"), and the author of this article, your truly, Thakur Ranjit Singh, at a social function in Auckland. Rajendra Prasad's yet to be published sequel to Tears in Paradise (Enslaved in Paradise) tells the tales of Fiji's post- independence  leaders and  a sneak preview suggests Jai (as Mr. Reddy is fondly known among colleagues) rates very high.

This theme was again echoed in Sir Paul’s launch speech where he revealed that the book that was given to him, in it Dr. Brij had inscribed: “In memory of a Fiji now banished beyond recall.” Sir Paul added that Jai in the book had assessed his life in politics in Fiji as: "It has been a wasted thirty years”. 

Sir Paul was optimistic about Fiji in disagreeing with both Dr. Lal and Mr. Reddy.  He said: 

 

I want to deny both of these statements. I would say that nothing is ever lost, but in the end - all is harvest. What Jai stands for, what 1997 Constitution stands for, what a free democratic society requires of us, that these will return in some shape or other.

Two reasons prompted Professor Lal to retell Fiji’s history. The first was the praises heaped on George Speight by some Miss Hibiscus contestants visiting the Naboro Prison where they met this treasonous person and compared him to Nelson Mandela. Professor Lal said he was speechless and mused - what future for Fiji when you have role models like these?

The second was when in a school talk, when asked how many knew Jai Ram Reddy, he was shocked to see that none did and he was astonished at the ignorance in Fiji schools. Professor Lal told the esteemed gathering during the book launch:

I saw writing as an act of resistance against a culture of indifference and forgetfulness, an act of revenge against historical amnesia. And the historian, if he is to be true to his vocation as a guardian of public memory, must find a place at the table of posterity for both the victors as well as the vanquished. 

Indeed it was esteemed gathering and brought back those nostalgic Fiji days of NFP conventions where who’s who of NFP were present. It included the loyal NFP and one time MPs such as Master Shiu Charan, Harnam Singh Golian, father of Aiyaz and Riyaz, Sayed Khaiyum, James Raman, former leader of Opposition Prem Singh, the organiser, Ahmed Bhamji, former Sanatan head, Pundit Harish Sharma, former Fiji Broadcasting executive Pundit Diwakar Prasad and Ujagar Singh, among others. The business community was well represented by none other than Hari Punja, Vinod Patel, Charan Jeath Singh, Shashi Mahendra Singh (Ba Motor Parts) and Y.P. Reddy, among others. From the legal fraternity we had the famous Richard Naidu, Dorsami Naidu, Bhupendra (BC) Patel, Raman Pratap Singh, former Fiji judge, Justice Kishore Govind, NZ Judge Dr Ajit Singh and the MC of the afternoon, Bharat Parshotam. Other notable attendees were trade unionist Pramod Rae, list NZ Labour MP Dr Rajen Prasad,  journalist Kamal Iyer, and of course with my fellow columnists, Rajendra Prasad, author of “Tears in Paradise”  and Subhash Appana.

Nothing on a book launch on Jai Ram Reddy would be complete without the mention of Mahendra Pal Chaudhry who had virtually taken an oath to finish off NFP. He succeeded in doing that, through the removal of moderate Indo Fijian party with visionary leadership, with dire consequences for the nation. Professor Brij Lal did a commendable job of comparing the two leaders with a military analogy.

The Commanding General -Jai Ram Reddy - with an acute understanding of the lay of the land, possessed of a strategic vision, with an ability to forge coalitions to form a broad front. Was he denied the opportunity to show his capability to forge broad fronts and work amicably with other races?

He summed it as follows:

For Chaudhry, the end justified the means, and the end was the attainment of power. Everything was a secondary consideration. I have used a military metaphor to describe the two men. Reddy could be likened to a COMMANDING GENERAL, an acute understanding of the lay of the land, possessed of a strategic vision, with an ability to forge coalitions to form a broad front. Mahendra Chaudhry, on the other hand, could be likened to a great FIELD COMMANDER, in constant touch with his troops, inspiring them with his courage and maneuvers, tactically astute and bold, but lacking the attributes that transform field commanders into successful commanding generals. 

The Field Commander- Mahendra Chaudhry - in constant touch with his troops, inspiring them with his courage and manoeuvres, tactically astute and bold, but lacking the attributes that transform field commanders into successful commanding generals. Was he made a Commanding General too soon, before he was qualified? Is that the price we are paying now?

Perhaps, looking at Fiji today, it may have been an error to have given the country too soon to a field commander, Chaudhry and the People’s Coalition Government, which lacked the astuteness to become or train anybody else to be as visionary as a commanding general in form of Jai Ram Reddy that Fiji had rejected.

As my thesis on Fiji shows, and which I will present at University of Technology in Sydney and at Auckland University of Technology later this year, the current political instability in Fiji could be partly attributed to the lack of visionary leadership of Fiji that was handed over to a field commander in 1999. As I began with the opening quote of the book, I take liberty to end with the ending quote on the final page (720!):

Jai Ram Reddy’s rare achievement was to have witnessed and endured the worst that Fiji had to offer and still find hope and optimism in his fellow countrymen, someone who rose above the disunity and divisions that afflicted his country and his people, and , for a brief shining moment, managed to make hope and history rhyme.”

Unfortunately, no other Indo Fijian leader in the recent history could rise above the disunity and divisions that have plagued Fiji and contributed to its political instability. 

[Thakur Ranjit Singh is a postgraduate scholar (with honours) in Communication Studies at AUT and had his thesis on the instability caused by The Fiji Times during one year rule of the Peoples Coalition Government in Fiji between 1999 -2000. He now runs FIJI PUNDIT blog site and covers article and information that commercialized Indian and Pacific side stream media in our midst fail to cover. Thakur believes in the motto of Satyamev Jayate – truth shall prevail.]

RAM NAUMI - LESSON 3: SHABRI AND NAVDHA BHAKTI - HINDU VERSION OF NINE COMMANDMENTS

LESSON 3:  SHABRI,NAVDHA BHAKTI AND SIMPLICITY

Thakur Ranjit Singh

In lesson three we speak about one devotee of Lord Ram, Shabri. Despite being a simpleton and considered light-minded (with “loose nut”, pagli, neech), she had unwavering devotion for Ram. 

Bhagwan so much loved her selfless, firm and simple faith and devotion, that He walked to her place. He even tastefully ate half eaten wild berries (jhutha bair). It shows that one need not possess knowledge of rituals, understanding of mantras or so called proper ways and pooja stuffs.  One’s non-deceitful and steadfast devotion (shradha) in Lord overrides all materialistic riches, mantras and rituals.

Ram -Shabri Milan: This meeting has so much significance for us Hindus, with many teachings. The first lesson is to be very simple, you need not be rich, but be a good person. That means being spiritual, without necessity of being religious or ritualistic. 

That is a lesson to all of us that God does not need big ceremonies, expensive set-ups, huge Mandirs, big Brahmin/Pundit, loud music, and pages full of pooja list. Shabri’s episode is a lesson to all people.

Ram tells her that He only recognises one’s devotion. Despite caste (jaati), kinship (paanti), lineage (kull), religiousness (dharm), reputation (barhaai), wealth (dhan), physical strength of family (bal), accomplishment and ability (gunn, chaturai), a person lacking in devotion is worth no more than cloud without fain. 

Hence this is a direct message to our rich, mighty and influential people in society who think they are more equal than the others and have "bought" God with their riches. No one can buy their way into God's kingdom. We need donors to run organisations, but one does not buy devotion with wealth. 

This real devotee was a poor, lowly caste, half-witted rustic villager like Shabri. Those who perceive themselves of higher caste (especially Brahmans) or those at higher financial level or in hierarchy in community, without devotion and selfless feeling for others are like barren soil, not worthy of any crop and useless in the eyes of God.

Ram imparting nine commandments for Hindus to Shabri. The underlying message is to have faith in God, selfless devotion, respect for elders and people who love God and his ways (sant) and love God through loving your fellow beings.

Bhagwan Ram then narrates and explains Navdha Bhakti – The Nine Steps of Devotion. I translate here so Pracharaks can explain to the modern generation in simple English, to the new generation -both in Hindi, Fiji Hindi and English.

NAVDHA BHAKTI

1) Pratham Bhakti Santan kar sangaa

The first step to devotion (Bhakti) is to keep company (fellowship) of the saints, good respectable people (Satsang). Note saints are NOT necessarily Brahmins, Pundits Swamis or Babas living in Mandirs. They are anybody with good character and good and righteous deeds. 

2) Doosri rati mam kathaa prasangaa

The second step is to enjoy listening to (fondness of) legends/lectures pertaining to the Lord.

3) Guru padd pankaj seva, teesri bhakti amaan

Selfless service to the Guru’s (perceptor/ teacher) lotus feet without any pride is the third step. Remember, PARENTS are the first Guru, and those deserting parents can never be loving to God.

4) Chouthi bhakti mam gunn gann karai, kapat tajee gaan

The fourth step is to earnestly sing praises of the Lord’s virtues with a heart clear of guile, deceit or hypocrisy. Our people need to shed off trickery and showmanship and stop conning other.

5) Mantra jaap mam dridh visvaasaa, pancham bhajan jo ved prakaasaa

Chanting God’s Name with steadfast (unwavering) faith is the fifth step as the Vedas reveal.

6) Chattha damm seela birati bahu karmaa, nirat nirantara sajjan dharma

The sixth, is to practice self-control, good character, detachment from manifold activities and always following the duties as good religious person. This simply means is that all you need to love your God is to love your fellow beings, have compassion and good manners.

7) Saatvam sam mohi main jag dekhaa, motey sant adhik kar lekhaa

The seventh step is to perceive the world as God Himself and regard the saints higher than the Lord. One should be compassionate to others, humans and even animals, see God in all living beings. As I said, saints are not with saffron cloth and big beards with big tikka. They need not be pundits or Brahmins- just good righteous human beings of any caste or creed. 

8) Aathvam jathaa laabh santoshaa, sapneu nahin, dekhai par doshaa

The eighth, is remaining contented with whatever he gets and not detecting faults of others. Being content or “Santosh” is a virtue rarely found in many.

Clarification: Not detecting faults of others does not mean you see injustice or wrong things done, and keep quiet. Some blame me as a journalist for speaking about ills in society. This is NOT what this bhakti means. If VIBHISHAN had followed this, then he would not have stood up to his brother Ravan for doing wrong. HENCE SPEAKING UP AGAINST WRONG OR INJUSTICE does not fit in definition of "par doshaa"

9) Navam saral sab san chhal heena, mam bharos heenya harash na deenaa

In this state, one has full faith in the Lord, and becomes (child-like) simple with no hypocrisy or deceit. The devotee has strong faith in the Lord with neither too much happiness and expression of praise, nor depression. One needs to maintain calm emotions-and balance, with simplicity.

Shabri's offer of "jhutha bair" and acceptance of that by Ram shows  God loves simplicity and only understands the language of devotion - those who have devotion and unwavering love for God and good ways to God. Unfortunately, India has't learnt from this example by Ram. 

The meaning and lessons here need to be clearly imparted to the audience. We have halls full of so called devotees, but many do not possess good character as explained in Navdha Bhakti. You still find many, full of deceit, hypocrisy, being two-faced, are thieves, full of tension or depression, being discontented with life, feeling jealous of others, being cruel to others, lacking self-control, having no respect for parents, being gossiping "Manthras, and yet trying to pass oneself as religious without having qualities of being a good person. I see some in Mandirs.

I personally know such people, and this shakes my faith in religion and our ways of prayers. Some have organised Ramayan path for Ram Naumi at their place or Mandir. They have been singing Ramayan, being part of a Mandali or Mandir for many decades, yet their hollow and deceitful character have not changed to follow good ways taught by Ramayan.

In many Hindus of modern-times, no personal improvement are noted in their personality, despite years of Ram Naumi and Ramayan.  I would rather befriend one who does not go to Mandir, does not sing Ramayan, does not belong to a Mandir or Mandali, but still is a good human being (spiritual without being religious) and a truthful and trustworthy person who respects  elders and parents and treats others with compassion.

We are so short of people who can walk their talk in Hinduism. They need to read and understand Navdha Bhakti, and see how God visits an uneducated lowly ranked, of very low caste woman who lacked all knowledge about prayers of rituals, but had non-deceitful and unwavering faith n God. 

We need more Shabris who are real Ram Bhakt and not ponga, dhongi (deceitful) bhakts, masquerading as religious people with big tikkas. They can be common men-aam aadmi

Lessons from Ram-Shabri Milan to modern man is to shed all showmanship, your richness and greatness in whatever form, and be nice to your fellow beings, and just be a good person to reach God. You do not reach God through donations to Mandirs and Mandalis alone. One cannot bribe God or buy your way into God's heart. 

The lesson here is not to indulge in rituals, showmanship or display of wealth to reach God. Be simple, but devoted and a nice person, with faith and compassion, like Shabri.

And God will walk to your place.

[About the Author: Thakur Ranjit Singh is a blogger, a media scholar and a person who has been singing Ramayan since he started reading Hindi over six decades ago. He is former Secretary of Nasinu Branch of Sanatan Pratinidhi Sabha of Fiji. He advocates Ramayan pracharaks and those conducting discourse to IMPORTANTLY preach about the relevance of Ramayan to modern man, instead of repeating stories we already know about.]

RAM NAUMI - LESSON 2: RAVAN – VIBHISHAN : ABILITY TO SPEAK THE TRUTH WITHOUT FEAR OR FAVOUR

Thakur Ranjit Singh

This is the second lesson from Ramayan that you may not have heard before in such light, with relevance to modern man.

After the King of Lanka, Ravan “stole” Lord Ram’s wife, Sita, and heard that Ram’s battalion was on its way to Lanka, he called a meeting to take views of his advisers. All of his Ministers advised him to go to war with Ram, as they felt Ravan was invincible, unbeatable, so they voted for war.

Ravan is the type of demon king who only wants your advice if you tell him what he wishes to hear.

However, Ravan’s brother, Vibhishan advised him not to go to war. He stated that it did not suit a King like Ravan to commit this cowardly evil deed of stealing someone’s wife, therefore he should return Sita to Ram and seek forgiveness and peace him.

Vibhishan was very brave to stand up to Ravan to remind him about his mistakes. Ravan is the type of demon king who only wants your advice if you tell him what he wants to hear.(Remember some people you know like that?). Anybody doing otherwise would suffer the consequences.

Vibhishan pleads to Ravan and tells him that Ram is God and Ravan has abused his powers. Clasping Ravan’s leg, Vibhishan prays and tells him that “where there is wisdom, prosperity of every kind reigns; where there is lack of knowledge, misfortune is the inevitable end. This is from the famous Chaupai (quadruplet): jahan sumati tahan sampati nana, jahan kumati tahan bipati nidana.” 

Ravan claims to be all powerful and chides Vibhishan for taking the enemy’s side. He tells Vibhishan to go and join the enemies if he so much loves them. Ravan then kicks his younger brother while he was clasping his feet. That kick and departure of Vibhishan was the beginning of end of Ravan. While departing, Vibhishan gave advice to them in this Doha:

“Sachiu, vaidh, guru tini joh, priya boleh bhay aas; Raj dharam tann tini karr hoi beghi naas”

When the three: a Minister (adviser), a physician (doctor) and a religious preceptor (guru, teacher, mentor) – these three use pleasing words from fear (darr) or hope of reward (lalach, greed), the result is that dominion (country) health, and faith – all the three forthwith, go to dogs (meet sad end).

This is very good lesson to people who have false fans, followers or admirers because either you are rich or powerful. People will butter you because of greed, or fear.

Vibhishan pleads to Ravan and tells him to come to his senses, return Sita to Ram, and seek forgiveness and peace.

A lesson in real life of this lesson is the fall of Mahendra Chaudhry’s peoples Coalition Government on 19 May, 2000 in Fiji. Many Vibhishans came to advise Chaudhry to shed his trade-union type arrogance and behave like a statesman Prime Minister, but he ignored all advice. He was wisely advised not to grant permit for the march which resulted in his overthrow. But he ignored that advice.

Yours truly, Thakur Ranjit Singh also joined in as a Vibhishan to tell him to improve his ways in Radio Fiji’s Fiji Hindi programme ‘Tanik Humri Bhi Suno. (Hear me out, dude). 

I ran this programme at Radio Fiji in 1999-2000, among others with Dinesh Sharma and Zarina Begum Reece. Gyan Prabha Nand and Veena Bhatnagar (now an Assistant Minister in Bainimarama Government) from Radio Fiji were the anchors. In one crucial programme that resulted in death of our programme, we had pleaded with Chaudhry to get rid of his arrogance, show some respect for Chiefs and Fijian institutions, and win support of ITaukei population. 

Like Ravan, he kicked us out from the programme and was not prepared to listen to what he did not wish to hear. With his Communications Assistant Minister Lekh Ram Vayeshnoi, they shut us off from Radio Fiji and canceled our programme and assaulted freedom of media and speech. This was also an assault on democracy which gave him an overwhelming majority that made him Ravan -like. And his government was assaulted in return by the Fiji Times' partisan news coverage and George Speight. And the rest is history.

Unfortunately, while many sing Ramayan, they fail to appreciate this bold lesson taught by Vibhishan: even if your brother is wrong, stand up for righteousness, peace, and truth. There is shortage of such people with courage of standing up to ills in the community. 

Many are afraid to walk the talk of religious teachings. Because of my obsession to do right things, I generally find myself ostracized by the rich, mighty and influential in our community, who like Ravan, get offended when they do not hear from me what they wish to hear. 

Some rich and powerful in our community hate Thakur for speaking boldly what he thinks is right. It is for this reason that some Indian media in Auckland used to black-ban Thakur. This is for the truth I spoke against these media organisations.  Their rich and influential proprietors, like Ravan, think they could also kick away this Vibhishan.

Even some of the elites have told some organisation I associate with, that they will not donate if Thakur is associated with them. Hence, we have the Ravans of Kaliyug lurking around us, kicking Vibhishans, who speak the truth. But Vibhishan keeps on keeping on.

Ravan tells Vibhishan to go and join Ram, if he so much loved him. Ravan humiliates and abuses him, and kicks his younger brother who was bold enough to speak the truth. He chases the one speaking the truth, at his peril, and the whole of Lanka perished.

We just hope, the pracharaks and pundits preaching Ramayan, and in particular, this episode, try to relate it to current times. We still have arrogant Ravans around us. And like Ravan’s Ministers and advisers, many still, for fear or hope of reward, (darr or lalach) advise and tell them what they wish to hear. 

What our society needs is more Vibhishans who can stand up to Ravans of modern times and make a difference by speaking the truth that many amongst us are afraid to do. Unfortunately, I personally find myself punished and side-lined for being the Vibhishan amongst us. And this is generally by those who purport to be disciples of Bhagwan Ram. Wah re prabhu ke bhakt (Hail hypocrisy of such prophets and followers of Lord Ram)

I hope you will learn from the teachings of Ramayan. Do not be a fearful bystander - speak the truth, be honest and liberate your loved ones by speaking the truth. Point them out, like Vibhishan, if they are wrong.

One learned philosopher said: FOR EVIL TO TRIUMPH, IT ONLY TAKES GOOD PEOPLE TO DO NOTHING - Be like Bhakt Prahalad - speak up truth against evil, even if it happens to be your father. May you be like Thakur - speak boldly against injustice and evil you see, even if you become unpopular for doing so, or get a kicks like Vibhishan from Ravans of our community.

May you be blessed by Shri Ram in Ram Naumi - and always. 

[About the Author: Thakur Ranjit Singh is a blogger, a media scholar and a person who has been singing Ramayan since he started reading Hindi over six decades ago. He is former Secretary of Nasinu Branch of Sanatan Pratinidhi Sabha of Fiji. He advocates Ramayan pracharaks and those conducting discourse to IMPORTANTLY preach about the relevance of Ramayan to modern man, instead of repeating stories we already know about.]

RAM NAUMI - LESSON 1: AVOID “MANTHRAS” OF MODERN TIMES - GOSSIPERS AND BACKBITERS.

Thakur Ranjit Singh

Ramayan for modern generation is full of teachings that are very relevant to us. But the lament is that in many cases, people sitting on vyas gaddi, or pracharaks, those delivering lectures, do not take this opportunity to make a link between Ramayan’s teachings and it relevance to us today for the modern man.

Many people tell the same old stories of Ramayan we have been hearing for decades. We all know it, BUT HOW ARE THEY RELEVANT TO US TODAY? FIJI PUNDIT will tell.

The relevance of Ramayan for modern men (new generation) is to be careful of an evil "Manthra" who plants seed of discord, disunity and infighting between peaceful and loving families and friends. So be warned against such Manthras, discover them before they can cause you misery. And do not fall for them. 

I will fill that vacuum over this period of Ram Naumi. The first lesson that I wish to speak on is the “Manthra”, the backbiter, the ‘chugalkhor”, the gossiper, the spoiler – the one very near to the family, but who does great damage to family unity. Yes, something that I have personally been through, being victims of people who belong to religious organisations, act as devoted people of Gods, but never learn anything from the real teachings of scriptures. There are many around us. Be careful of those who talk about others. They will start talking about you as soon as you leave. This brings discord in the family, between brothers, sons, sisters-in-law and many other relatives. Many of you may have been through this situation.

In Ramayan, Kekei was very loving “mother” to Ram, and Ram mutually loved her very much. So did Ram’s father, Dashrath, for whom this love for Kekei became a “fatal attraction” (as he loses his life in fulfilling the vows he gave her). She was one of the three Queens of King Dashrath. He lost his life for a “vachan”, promise or vow he had given her in time of vulnerability in a war. Kekei was almost unaware of it, till her servant from her father’s place, Manthra, reminded her of this on the last night before Ram's coronation. 

Manthra” filled the ears” of a hitherto loving mother, Kekei, with false situations that she would be rendered as a slave queen and Kaushalya (Ram’s biological mother) would become the Queen Mother. In the greed to become Queen Mother, at insistence and “filling the ear” by Manthra with evil thoughts in a loving family, Kekei halts Ram’s coronation and had him banished and exiled to forest for 14 years, while announcing coronation for her son Bharat. However Bharat (also called Dharam Raj or the righteous one) rejects this, insisting that the eldest brother, Ram should rightfully be the king. He oversees the kingdom of Ayodhya in trust for Ram, till his return 14 years after the exile. (One of the reasons for which we celebrate Diwali)

Be careful of modern-day Manthra spreading the seeds of disunity in families.

But the problem we have in Kaliyug, our modern times, is that we stopped producing righteous and selfless brothers like Bharat. We are full of selfish people, brothers, who have been singing Ramayan for decades, but still failing to learn much from the half-brotherly love depicted in Ramayan – the sacrifices that a half-brother Bharat does for his elder brother Ram. Ramayan is full of very noble and good teachings for modern men, but unfortunately, much of these are not practiced, or imparted by those preaching Ramayan. Most often, they tell the story only, and abstract teachings with little relation and relevance to current times.

Hence, the lesson we should learn from Ramayan is to be careful of people like “Manthra” –the modern day Manthra, masquerading as your friend and relative, but in reality, holding much malice against you and your family, and spreading false rumours or feeding others with gossip that causes rift in the family. 

Some audience may feel bad and assume that such teachings and lessons refer to them. Too bad, if the hat fits you, and you happen to be acting like “Manthra”, the gossiper and backbiter, then put the hat on.

Improve yourselves from lessons and morale delivered by Ramayan. No use going to the Katha, eating prashaad and food, (and some consuming grog) and going home. It is a waste of time-you have been doing this for many years, in fact decades. Abse sudhar jaao - improve from now.

Manthra feeding the evil thoughts in the mind of Queen Kekei - the type of people we need to be wary of in modern times who feed us with lies, distortions and divisive information which ultimately results in destroying peace and family unity.

We have a Fiji-Indian saying that if somebody tells you that a crow has flown away with your ears, DO NOT RUN AFTER THE CROW- FIRST FEEL YOUR EARS AND SEE THAT THEY ARE INTACT. What that means is that do not fall for such rumours and unfounded second-hand gossips.

ESTABLISH THE FACTS BEFORE MAKING ANY RASH DECISIONS. 

Kekei -the face of good turned evil by a backbiter Manthra, in 'the latest Ramayan serial, "Siya Ke Ram"

Please I hope you will learn from the teachings of Ramayan to be careful to avoid falling victims to “Manthra” of modern times. They are lurking around you, both as males and females, as friends. Many may be your  relatives. I know some of them, but they do not know that I know - but I remain careful-and do not give a damn to what they say.

A tell tale sign is, they will say -"koi se batana nahin"..do not tell others. So, be warned and be blessed by Shri Ram. 

This has been the first lesson from FIJI PUNDIT.

[About the Author: Thakur Ranjit Singh is a blogger, a media scholar and a person who has been singing Ramayan since he started reading Hindi over six decades ago. He is former Secretary of Nasinu Branch of Sanatan Pratinidhi Sabha of Fiji. He advocates Ramayan pracharaks and those conducting discourse to IMPORTANTLY preach about the relevance of Ramayan to modern man, instead of repeating stories we already know about.]