Money Talks, Power Walks, Even God takes Note

Money Talks, Power Walks, Even God takes Note 

1953, my mother was a stage volunteer at a program where Jawaharlal Nehru was the Chief Guest. After his speech, as he was stepping down from the stage, she ran after him to greet him. “Chacha ji, bless me that I may follow in your footsteps,” she said, bowing before him. “Beta, it’ll be like this only,” he replied, placing a hand on her head to bless her.

My uncle Ravi, three years younger than my mother, has a similar story to share. Once, as a student, he went to the Parliament House to seek approval for an academic project on Buddhist culture that had been delayed due to red tape. The study required government approval. By chance, he saw Jawaharlal Nehru, the then Prime Minister, in the corridor who walking towards his cabin. Quickly introducing himself, Uncle had the presence of mind to request approval directly from the Prime Minister. Right then and there, in the corridor, Nehru granted the approval.

Listening to these stories, my sons were surprised. “How come the Prime Minister didn’t have any security? What if someone had tried to harm him?” Sadly, today’s generation is unfamiliar with a world where politicians and ministers didn’t need heavy security. Back then, leaders like Nehru were approachable to the common man.

The term VIP has undergone a significant transformation. VIPs are no longer limited to political leaders but include anyone with money and power. The VIP tag can easily be bought. Be it a special darshan at Tirumala Tirupati, Chamundi Temple, Dharmasthala, or elsewhere, there are always two queues—one for commoners and another for VIPs or those who pay for a quick darshan. Even God appears quickly for VIPs, while the commoners are made to wait.

At events like the Mahakumbh, there are separate VIP and VVIP areas, exclusive to the rich and powerful, cordoned off from the common areas. Society has always been divided into the rich and the poor, but the VIP culture, especially at temples and religious places, is further deepening this divide, creating stark divisions between the 'haves' and the 'have-nots.'