Ambassador of Extraordinary Dignity and Abundant Humanity

This article was published in the monthly magazine Identity, November 2012

The virtues and status of a career diplomat of India would not register easily in the minds of a vast majority of Indian citizens: the occupation of 'lying abroad for the good of the country' has, perhaps, still to sink into the imagination of not only an average Indian mind but even of highly educated Indians. It is the Deputy Commissioner / Collector and the Superintendent of Police - and the Income Tax Officer in the current scenarios of India - who would seem to symbolize for the common people the currency of power and prestige of state rather than a First Secretary, Consul General, Minister or even an Ambassador in one of the far flung 178 diplomatic missions.

The Indian Foreign (read: Diplomatic) Service was launched vide a cabinet decision of October 9, 1946 for the soon to be independent and sovereign India, with a regular recruitment starting in 1948. Prime Minister Jawaharlal Nehru chose not only to be his own Foreign Minister but continued to take a deeply personal interest in the selection and grooming of the personnel for the newly created service to conduct diplomacy and promote the national interests of India in the international arena.

Apart from the Officers of the ICS/other Central/Princely States Services and the Defense Services, PM Jawaharlal initially inducted a number of eminent academicians/journalists and quite a few Princes/aristocrats for a career in the Foreign Service. It might be surprising to note that out of the 294 Indian Foreign Service Officers in the cadre till 1968, more than 200 might have been personally interviewed for selection or called for discussion of files by the Prime Minister as Foreign minister. PM, as per the popular story, had to make a strong intervention in 1957 to enable Syed Shahabudd to join the Foreign Service over-ruling the police report against him as a student leader in the Patna University. Shri KR Narayanan, born on Oct. 20, 1920 of a humble origin but a bright student, later to be a favorite pupil of Prof Harold Laski and Sardar Gurbachan Singh, born on Feb. 9, 1923, son of Sardar Bahadur Mohan Singh of Rawalpindi, a former Member of Privy Council, were both appointed in the Foreign Service in 1949. The two would indeed blossom as role models to emulate in representing the best and the noblest in the diplomatic service of India. I was privileged by destiny to know them both, a generation later: wish I had been posted to serve under them! Shri KR Narayanan, as President of India, signed on May 3, 2002, my letter of  credentials as High Commissioner to New Zealand while Sardar Gurbachan Singh presided over my first public lecture in retirement delivered at Bhai Vir Singh Sahit Sadan, New Delhi, on Nov 11,2006.

The above paragraphs are a prologue to pay my soulful tribute to Ambassador Gurbachan Singh who passed away on Oct. 7 at the age of 89, leading an eventful and meticulously disciplined life. He had been a unique witness - and pious participant too - in the history of India as one of the ablest diplomats and the historic Punjab as the noblest son of the soil and a dedicated follower of the faith born in the land of five rivers. By all available accounts, he indeed personified the grace, dignity, generosity, brilliance of mind and above all for the qualities of a team leader who was reputed to be instinctively empathetic towards the junior colleagues dubbed as 'the staff' in the wooden bureaucratic jargon. Born in the palatial house in Rawalpindi famously named after him as 'Bachan Niwas' – to use the idiom I learnt at school, 'with a silver spoon in his mouth', he was a silver-tongued gentleman with a golden heart and a mind of 'platinum'. Blessed with a glowingly handsome visage and always immaculately dressed, mostly wearing 'Churidar with the finest Nehruvian jacket, sporting often a neatly tied turban at its artistic best, he indeed commanded, as if, a majestic attention wherever he was present. He was every centimeter an epitome of courtesy and gentlemanliness. The colleagues in Foreign Service and his large circle of friends recall how he was the most generous and meticulously charming host in his diplomatic career in the various continents and also for more than a quarter century of active retirement in his tastefully maintained home, No 12, Curzon Road (renamed Kasturba Gandhi Marg). The untimely and sudden death in Dec. 2007 of their multi-talented son, Tejeshwar Singh - a familiar profusely bearded philosophical face, a distinctly baritone voice and an impeccable accent of English - on the Doordarshan in the pre-color era, perhaps, changed it all for Gurbachan Singh and Mrs Shama Singh.

Ambassador Gurbachan Singh would seem to be born, brought up and educated to be a quintessential diplomat in the service of India. Soon after his Post Graduation in Economics from Punjab University, he had been posted in the India Supply Mission, Washington in Sept. 1945 and continued to be there till April 1950 in the wake of his appointment in Indian Foreign Service. He was posted to Bangkok, London, Lagos, and Paris and was Ambassador/High Commissioner to Morocco, Kenya, Sri Lanka, Maldives and Switzerland with accreditation to Vatican. He held important assignments in the Ministry/Cabinet Secretariat including the post of Political Officer in Sikkim when the territory got integrated with India.

In retirement, Ambassador Gurbachan Singh had followed in the footsteps of his father Sardar Bahadur Mohan Singh in taking a keen interest in the cultural and educational projects of the Sikh organisations. He was one of the founding trustees of Bhai Vir Singh Sahit Sadan, New Delhi. He made donation of several precious collections of the family including the copy a rare handwritten Granth Sahib for the special section of the Library. He was also closely involved in the deliberations of 'Punjab Group' when crisis engulfed the state in the 1980's. He was a very keen scholar 'carrying since childhood an abiding interest in the Sikh faith and philosophy' and authored in 1998, dedicated - 'To the evergreen memory of my parents…' - a highly acclaimed and illustrated book, The Sikhs; Faith, Philosophy & Folk which has run into three more editions. He states in the Preface to the book, “Since the Gurus all received divine inspiration for their writings, it is one of the revealed religions…it is not a fusion or synthesis of the two (Hinduism and Islam), it is a separate faith and has evolved into a separate religion.” As regards the translations of Gurbani in the book, he states, “they are my personal effort…I have attempted to convey the essential meaning and spirit of the original.”

Ambassador Gurbachan Singh was a pillar of strength to the Association of Indian Diplomats (Ambassadors) founded in 1980 and was its President in 1989. He took a special interest in the Journal of the Association, Indian Foreign Affairs Journal launched in 2006. He contributed a comprehensive account- under the Oral History project of the Journal – detailing each turn and twist at the Rabat Islamic Conference in September 1969 when he was India's Ambassador in Morocco. The account could be termed as a learning text for the budding diplomats of India. It is indeed amazing but tragically true that this scion of the most eminent aristocracy was far away in Washington since 1945 when his beloved 'Bachan Niwas' became a Foreign-Enemy-territory in the wake of Partition of India. It was as in March 2008 that he could again set his foot in the land of his forefathers - it was as a member of the Delegation of the Association of the retired Ambassadors! He must be gazing at sky while moving step by step in the 'Bachan Niwas' -the tastefully designed dream house had been in turn Pakistan Army Chief/ President Zia Ul Haq's residence and to be later the seat of an Islamic university! The Pakistani hosts were extra gracious to take him to Aitcheson College; Punjab University, Lahore and other places of his most precious memories. The Pakistanis, according to him, said, “The borders between India and Pakistan should only be delicate demarcations not frightening frontiers…we must be free to meet unhindered...” Ambassador Gurbachan Singh replied in his hall mark gentle intonation, “Friends, first, you may please make up your mind, clearly and firmly what you want…!”

Ambassador Gurbachan Singh, to mention that his family was Chadha would be a blasphemy according to tenets of the Sikh faith, was a true and pious Sikh. Making his remarks as Chairperson at function of my lecture, “The Dynamics of Sikh diaspora since Independence”, he was gracious and thoughtful to pick on my mention of uncalled notes of discordance including the caste divides among the Sikh Community of Britain by the narrow minded vested interests. He mentioned two specific points to the immense hilarity of the distinguished audience of the Punjabis of the capital. Quoting poet Ishar Singh 'Ishar Bhaiya', he recited his Lines:

Kise Baddhi saarhi, tan Sikhi nuun khatra;
Kise baddhi darhi, tan Sikhi nuun khatra;
Eh Sikhi naa hoee, ho gayee mom-batti:
Pighal gayee, laggi jara vee je 'vaa tatti'!

Some perceive threat to religion in wearing of Sari;
Others suspect danger to religion, if the beard is tied
Is it the faith or a fragile, little candle?
In danger every moment, a fresh breeze blows!

He also narrated the anecdote his father had told him in the early 1930's about an army man. The simple soldier was asked about his experiences of his visit to London. He replied with great gusto, “kamaal hi hai ji…safai karan wale bhi angrezi bolde ne otthe tan…” it is indeed strange, Sir, even the street cleaners talk in English there!”

A remarkably active and polished individual, Sardar Gurbachan wrote in June 2009 to the Association, “I have not been able to attend meetings of the Association for over a year…because I have been quite unwell leading to several stays in the hospital …May I request you accept my resignation from the Editorial Board of the Foreign Affairs Journal.” The final communication was in July this year,” Shama and Gurbachan Singh are moving house by the end of July, 2012…They will in due course inform you when they relocate to a more permanent abode.” And then the obituary pages of the two leading dailies of Delhi informed on OCT. 9 that he "left peacefully with Satguru's th grace on 7 Oct. 2012…"

With the passing away Sardar Gurbachan Singh, the Punjabis in the capital have lost another stalwart of the community. Having chosen Delhi to be my own home in the sun-set years, I have felt an indefinable void and diminishing of the Punjabiat in the demise in the recent years of great sons of the 'Mitti Panj Dariya di…sacred soil of the Five Rivers' including Gen. JS Aurora, S. Patwant Singh, Kartar Singh Duggal, Dr Amrik Singh and of course 'the daughter of Punjab' Amrita Pritam…the West Punjab had indeed embraced values representing the best of the spirit of Punjab. The latest accusations about the Punjabi youth drowned in the flood of 'Nashas - drugs' would make Prof Puran Singh turn in his grave. Thank you Sardar Gurbachan Singh…your life would remain a source of inspiration for your so many friends and admirers across globe and the Punjabis nearer at home! May your soul rest in eternal peace!!

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Copy of magazine article is available here (PDF)
 and here (MS Word format)

Musings on his Eightieth Birth Day

This article was published in the monthly magazine Identity, October 2012

Doctor Manmohan Singh - who is personally fond of professing that 'once a teacher, he remains a teacher' - has already established established several tantalising 'records' when he turned eighty on September 26, Wednesday, as the Prime Minister of India. The gentle giant - 'Singh is King' - is credited with the rarest distinction of creating new records for every academic exam he had appeared and had studied abroad by earning prestigious scholarships. He is now ranked after Jawaharlal Nehru for having been sworn in as Pradhan Mantri immediately after completing a full five year term. He has also dubious distinction of having never won any popular direct election to 'reach' the most coveted constitutional post in the largest and most vibrant - honestly, 'tumultuous' and 'skewed' - democracy of the world during the most, according to the political Pundits, fractious - 'coalition', state of affairs in the life of the nation since Independence.

'Doctor' might have become the 'most ill-treated prefix' these days in the political and bureaucratic circles but in Manmohan Singh's case, it is in the same 24 carat 'purest vintage' of Rajindra Prasad, B.R. Ambedkar and Zakir Husain. it is pertinently interesting to recall that his thesis for Doctorate at Cambridge was, India's Export Performance, 1951-1960, Export Prospects and Policy Implications. He might have set his sights high in academics but had surely never 'dreamt' (PM Deve Gowda, for 324 days, was reputed to be 'day-dreaming' even during the highest official confabulations); aspired (Ex Deputy PM L.K. Advani has been know to do so, 24x7 for more than a decade) or had even raised his little finger (Swaran Singh is believed to have done so only once and was sacked for-ever by 'never-forgiving and forgetting', Mrs. Big G), not to think laying any claim or fight for the office.

The 'PM-ship' was indeed most astonishingly 'bestowed' upon our good Doctor, in the wake of an unexpected victory for Congress in May 2004, by the 'self-sacrificing-saint' born in an ancient civilisation of Europe know for its traditions of political culture celebrated in the words of Cicero, Machiavelli and even our Englishman friend, William Shakespeare. Our low profile and high thinking Economist - bureaucrat turned technocrat - had been initiated, mentored and tutored in the Congress culture of politics by another 'root-and-branch-less' wonder of Indian politics and the best 'accidental' PM, P.V. Narasimhan Rao, the first non-Nehru-Gandhi to complete a full term in the august office during 1991-1996.

Professor Manmohan Singh assumed the office at the venerable age of 71 years 239 days - Morarji Desai (81 years, 23 days); Charan Singh (76 years, 217 days) and I.K. Gujral (77 years, 138 days) were older to him when they became PMs. He must be holding an all time world record for working on the regular-salaried-service of the Govt. of India and its agencies: in 2010, his monthly salary as PM was indicated to be ₹ 135,000. As for details of his assets on March 31, 2012, the value of his properties in Chandigarh, House No P-1, Sector 11, purchased in 1987 - and a residential apartment, in Vasant Kunj, New Delhi had appreciated to ₹ 4.7 Crore and ₹ 2.5 Crore respectively. A car - Maruti 800 has also been mentioned in the list of his meager other assets making a total of ₹ 10.7 Crore. Defense Minister A.K. Antony has declared his assets to be ₹ 44 lakhs only.

The simple and unassuming life of the Professor has always been professed by his party to be the greatest asset of his public life. Alas, on his eightieth birth day, he stands 'coal-tarred' and, perhaps, even perceived by a large number of people of India as 'presiding over' and 'shielding' the most corrupt Council of Ministers. Having never been inclined to play any role in the organization of the Party, he had appeared isolated in the recent past when in the firing line of the forces of the opposition. In tackling the tough policy issues which would be at variance with the populist measures, the PM and his team would seem stranded without support from elements within the ruling party not to speak the ever slippery coalition partners. Many ask why Mr. Singh never 'roars' and tries to deliver but prefers to make mousy retreat.

It is widely pointed out in the professional circles sympathetic to 'Singh' - the liberaliser and reformer - 'that he had managed to perform a reasonably good job during the first five years of his term. Then started the storms of scandals of corruption and 'incompetent governance' - 'Common wealth Games'; 'Two-G Spectrum'; the 'Choice of a tainted CVC'; the 'date of birth of the Army Chief'; the 'Lok Pal Bill' etc., etc. With the 'Coal-Gate' fracas, it became a shocking serial in the newly empowered electronic media; step by step the learned Professor has been painted in the company of crooks cutting deals to corner the precious public resources. The election reverses in important states for the Congress Party and daily in pricks by the emboldened allies with their own political calculations have caused serious structural damages to the UPA-II government. The latest rounds of  'wash out' of the monsoon session of Parliament; the final 'Didi-giri' - walk out by Mamata's TMC - in the 'rain of reforms' including the FDI in the retail sector and impending elections in a few important states including Gujarat have put interrogation marks around the direction of political path ahead for the nation. The Washington Post commentary on Singh detailing his descent from, "a scrupulously honorable, humble and intellectual technocrat to ... a dithering, ineffectual bureaucrat presiding over a deeply corrupt govt", would seem to have rubbed a raw nerve.

I had set out in the opening para to muse over and felicitate, in intimate personal terms, the 'Man' of India's Destiny, who had lost is mother at a very young age - the one whose very name means 'magician / charmer of the mind'. He is one who has all along been a role model for my type: who have 'risen' in free India proclaiming the 'bare' virtues of academic excellence and integrity in the chose profession of livelihood. Dr Manmohan Singh's name was first heard by me when, after a brilliant academic career, he had briefly taught in the Punjab Colleges / University in 1954-58. The specific mention had been made by Principal R.G. Bajpai, Manmohan's senior colleague when the latter was a young fresh lecturer. A brilliant scholar himself of Allahabad University, Bajpai was extremely fond of 'picking up' errors of English language in the books/articles by reputed authors, quoting the evidence in 'COD' - Concise Oxford Dictionary! He was full of admiration for Manmohan Singh's book - but was 'delighted' to tell me: "Look, I have found it ... this diagram here has been drawn wrongly!"

I have also heard another story. A close school class fellow friend asked Manmohan to lend him note book so that he could 'copy' the sums, fearing the Math teacher notorious for giving a 'sound-good' thrashing to those who did not complete the home work. Manmohan is quoted to have replied, "I can sit enough time with you to make you understand the difficult sums ... but cannot give the note book for copying ... cheating!" Another class fellow of Intermediate in Hindu College Amritsar told me, "Manmohan would finish the Paper and come out half an hour before the allotted time of three hours ... attempting all the seven questions... only five were required to be answered... writing at the end, 'consider any five'." There are tons of legends in Delhi how his daughters used to travel by public transport to their college/university and he would never permit the use of his official vehicle for any private work... these seem to be tales of an era, of light years ago!

I was told in New Zealand by a very serious and reliable person that there was resistance by the two families to the 'love marriage proposal' by young Manmohan to Gursharan Ji - perhaps, same Gotra issue! But both of them remained firm in their determination and the elders were graceful to reconcile themselves to the will of the young couple. They both are indeed made for each other. It is rightly said that behind every successful man and there is a woman.

I have had the privilege of looking from closer physical proximity at six of the fourteen Prime Ministers of the country and speaking to four of them including Dr Singh. On the 8th of April 2004, I just had missed being welcomed by him into the ranks of Indian National Congress, at a time when the BJP had declared its victory before the elections and no astrologer was around to console the Congress till the ultimate sovereign - the voter - gave his verdict!
A very happy birth day to you, Dr Manmohan Singh!

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Copy of magazine article is available here

My Ocean of Memories

This article was published in monthly magazine Identity, March 2012

Maldives, India's oceanic neighbor in the south, surfaces in the media but once in a blue moon - often for the attempted coup plots, with a tailor made role for India to thwart them. The nature and consequences of what happened on 7th of February this year forcing President Mohamed Nasheed, the first to be democratically elected in the history of the nascent republic, to resign his post, is still being debated in the concerned diplomatic and political quarters. India has, in the meanwhile, rushed its two top diplomats to help restore calm in troubled political waters. These entire goings on made me look back and reflect with the mellowed wisdom of decades of hindsight on my own 555 consecutive days of duty as an envoy of India to this country of a garland of islands of the Indian Ocean.

I may start with a bit of a startling confession. My worst fears about joining the Indian Foreign Service with duties of 'lying abroad' had indeed stared squarely in my face during the first posting abroad to Tehran where I had joined on September 29, 1975, the day of the anniversary of the martyrdom of the 1st Shia Imam, Ali. My wife and I had lost, suddenly and quite prematurely, our fathers at ages 56 and 58, in December 1977 and April 1978 respectively. We, the eldest in the families, were feeling an overwhelming burden of emotional responsibilities. I was advised by sympathetic colleagues to make a representation to the 'dear Ministry' requesting for the next posting in one the 'neighboring countries' on 'compassionate grounds'.

The invisible and inscrutable hand of 'Mighty Ministry' struck like a proverbial 'bolt from the blue'. I was posted to, what appeared to me, the most mysterious piece of planet Earth, which could technically or more appropriately 'geographically', be termed to be situated in the neighborhood of Bharat! In the afternoon of the 'Bag Day' on 7th Sept'78, the friendly but often stressed Private Secretary to Ambassador V K Ahuja breezed into my room and intriguingly scribbled 'MALE' in my table diary. I reflexively quipped, "Bhadgal Sahib, who has been blessed with a son?" Her returned to my room after the 'bag fever' had subsided and explained to me that I have been posted to Maldives and that 'Male - pronounced Maa-Le' was the name of its capital! I continued to be in a state of shocking disbelief about the decision of the Ministry over my petition for a posting to a place in the periphery of the country. Before leaving office for the day, Ambassador Ahuja called for me and told me, holding the letter of the Ministry in his hands, that I have been posted as Charge D'Affaires in the recently established Embassy in the Republic of Maldives and added, "You will be the monarch of all you survey."

I was literally and metaphorically 'at sea' about my posting to Maldives and even considered making another representation to 'Dear Ministry', a recourse Ambassador Ahuja firmly rejected. Meanwhile Iran had started witnessing street processions with the students in the forefront. The protests gathered strength and had culminated into crippling strikes by end of November. I was able to sell my car but had to leave my TV and refrigerator with Shri Bhadgal to salvage some reasonable amount. The professional packers had become unavailable in view of the disturbed conditions. We packed our wares in the Indian style to catch the last civilian flight departing in the late evening of 11th December from Mehrabad Airport just before the revolutionary guards took it over. The Ministry had turned down my request for a brief leave in India, even a week's consultation duty in the Ministry during the transit in Delhi. Leaving my wife and four year old son behind, I reported in Male on 12th December 1978, flying Indian Airlines up to Trivandrum and further by a small Avro plane.

Like most of the Punjabis and a majority of the north Indians, I had the least opportunities to see the sea in its magnificent moods. Many in Punjab wondered what the hell promising singer Ishmeet who had crowned Voice of India had gone to do in Maldives in July 2008, but driven by the destiny of a watery grave! I remember how my well read school teacher Giani Sucha Singh Ji was singing songs of the sea after having actually seen the ocean in Bombay for the first time - he was at great pain for more than a month to explain how what we read in books could not exactly convey the vast expanse and massive might of the real oceans which cover the four-fifths of the surface of the planet. I myself had 'Sagar darshan' as late as in Feb 1973 during the offical Bharat Darshan tour and later around Nourouz in March 1977 in Iran during travels with Dr SS Johl who was then serving in Iran as ans adviser with UNDP.

When I reached Maldives, President Maumoon Abdul Gayoom had just taken over as President. India was the first country to open diplomatic mission in Male, to be followed by who else, but Pakistan!

My predecessor in Maldives, a well meaning Tamilian who had risen from the ranks (he was reputed to be an expert in 'decoding' the handwriting of Shri TN Kaul, I.C.S., had been at logger heads with the India experts on deputations particularly the school teachers. The State Bank of India and the Indian Airlines wielded a larger presence, and an obvious clout, than the embassy, a Padmini Fiat, imported from India came with some manufacturing defect and could never function properly and the local driver, in disgust, had once pushed it in the sea! The International Airports Authority of India (IAAI) was executing the project of Hulule Airport. It was indeed a challenging task with even the soil and sand imported from India and the German Consultants engaged by the donors, the Kuwait Fund pressing hard on the quality of the work. The project proved to be a long drawn affair with series of controversies it was being said that everyone had made a good profit out of it except the contractors, i.e. the IAAI.

Let us know more about our lesser known neighbor. Maldives, also earlier called Maldive islands now, formally Republic of Maldives, Divehi Jumhurriyyah consist of a chain of about 1,300 small coral islands and sand banks. They extend in Indian Ocean for more than 820 Km from North to South and 130 Km from East to West. The Maldive Islands with a total land area of about 298 sq Km is built of coral on the crowns of an ancient submerged volcanic mountain range. All the islands are incredibly low lying, none rising more than 6 feet above sea level. The clusters of islands or atolls have sandy beaches, lagoons and luxuriant growth of coconut palms, breadfruit trees and tropical bushes. The tourism potential of the country was envisioned in seventies by the western tour operators and several islands around capital Male were developed with necessary facilities. The chartered flights from European countries to this 'Paradise of Sun, Sand and Surf' have indeed transformed the entire life pattern of the people of Maldives. Fishing and shipping are the other pillars of the economy of the country. The smallest in term of land surface and the ocean arrested Maldives scores over other members of the South Asian community in several vital indicators of socio-economic development including education and health with only 16 percent of its total population of about 400,000 counted below poverty line.

I had tried to cope with the most trying conditions of living in terms of the hot and humid climate (no air conditioning) and non availability of the provisions of daily food, particularly the vegetables. The medium of cooking was kerosene stove. The rain water was collected in a well and boiled for drinking. The messenger cum-driver Mohamad Naeem who had served in a ship and had also lived in Mumbai, was very efficient and dedicated young man. The other house help Ismail would ask us when we would go to our island! A snake was found near the refrigerator and there were too many large sized lizards and chameleons roaming about the house making my wife run in panic.

Male, and island of one and a half sq Km, wore a neat and clean look. But during the rains the streets became pools of water for days. I had not imagined all this to be a part of the Indian Foreign Service. The only advantage of this experience was, perhaps, that we became toughened to face any odds in future.

The 16 mm projector in the embassy proved to be a real blessing. We could screen several popular feature films received from the Ministry; I do recall that we had repeatedly screened Kora Kagaz, Garam Hawa, Shatranj Ke Khilari and Satyajit Ray's Gopi Gayan Bagha Payan. We could also arrange the facilities for Table Tennis and Badminton which became quite popular involving Maldivian officials also. I started building up a small library. I particularly remember having read there Balwant Gargi's Naked Triangle among many other books. The Radio Maldives played popular film songs and the only so called cinema showed pirated copies of Indian films using several TV screens. The audio cassettes were becoming popular and the two in on sets were indeed considered a prize item.

The interaction with a few Pakistanis in Maldives proved quite interesting. The Pak CDA Amir Mohammad Khan, an elderly gentleman with four pretty young daughters had been transferred from Kenya. I remember that he gifted me a cassette of songs by Didar Singh Pardesi. My staff member Gurchetan Singh told me one day that Hanif of Pakistan embassy had greeted with Sat Sri Akal saying that he was a Punjabi with ancestral link with Hoshiarpur and had further added that it was nice that the CDA of India was also a Punjabi. Gurchetan said that when he asked bout the Pakistani CDA, Hanif had replied that 'he was from UP/CP'. It was my early lesson in the ethnic divides and the Mohajir issue. The manager of Habib Bank, Baz Mohamad Khan and his charming family had been very friendly towards us. He surprised me by telling, on the eve of my departure, that Parvez Hasan Cheema (he too professed great friendship with me), the Maulvi, religious instructor, deputed by the government of Pakistan in Maldives, had complained to the Pak authorities against him for being friendly with me. Baz Mohamad added that such so called religious but foolish people as Cheema posed a serious threat to not only the good relations between Indian and Pakistan but peace all over the world. How prophetic from someone belonging to the tribe of Badshah Khan!

The Role of Religion in Modern Era, and Sikhism

This was delivered at the 27^th Bir Memorial Lecture, on 23rd October 2011 at India International Centre, New Delhi

I indeed feel greatly privileged and honored to deliver the 27th Bir Memorial Lecture on the topic, ‘The Role of Religion in Modern Era, and Sikhism.’

As some one who has nourished a firm faith in the ancient axiom, since I learnt it at school, ‘Faith moves mountains’, I feel more deeply convinced today, in the proverbial ‘ripe age’, that the collective destiny of humanity on our tiny planet – only one known so far to be sustaining human life – would for ever be determined by the eternal spiritual values taught by all the prophets of all the peoples in all the lands.

I am, however, acutely conscious of my individual inadequacies in dealing with the discipline of Divinity; debatable theological, philosophical, socio-anthropological and above all the explosive political dimensions of the seminal subject. I would, therefore, approach the issues involved more as a seeker-Jigyasu-and a way farer – a Musafir – whom the Almighty has bountifully blessed with duties of long travels and living sufficiently longer among peoples of distant lands, professing different faiths.

While engrossed in my thoughts about ‘religion’, I felt that one’s family exercises the most impressionable influence in inculcating the primary religious colors and elementary moral values. I belong to an era when the grandparents used to be loving friends, philosophers and guides to grand children for their basic moral training. I do recollect how my grand father had fondly made me learn by heart the Hanuman Chalisa before I was even admitted to school. The grandmother had ensured that I was able to recite the Rahiraas in the evening soon after I was able to learn the Gurumukhi script at school. I further vividly recall how my grandmother, who would remain busy reciting the Bhagat Maal and the Bhagawad Gita, did not allow me to go to cinema to see film Bhagat Kabir saying, “no, no, they must have distorted the life-story of Kabir mixing vulgar songs and dances!” I can also recall an atmosphere of fear and anxiety in Punjab, for any transgression of the Panthic values, when the first film with the background of Sikhism ‘Nanak Naam Jahaz Hai’ had been released.

The socio-religious scene in India since Independence has been subjected to an interesting spectrum of cultural influences. The exponential increase in 24x7 TV channels in the recent decades would seem to have redefined the atmosphere in families. The satellite channels have dwarfed the planet to be ‘a global village’ in the truest sense of the term. I do remember the day when the mercurially brilliant Z.A. Bhutto had termed the inauguration of the TV station in Amritsar as ‘cultural aggression’ on Pakistan by India! The socio-political analysts in India point out that the TV serials about the epics of Ramayana and Mahabharata had deeply impacted the cultural horizons in South Asia. The daily increasing channels serving a big variety of stuff rooted in alien values of morality and saints and Sadhvis groomed to look better than models would seem to be scripting the new era codes of moral etiquettes.

The term ‘modern era’ would seem to denote interesting interpretations. The eminent sociologist, Prof. T.N. Madan, explains that modernity embraces larger and deeper perspectives of human freedom and choices in religious options. The modernists in India, according to Madan, entertain anxieties about future of secularism in India and in South Asia. I vividly recall how about fifty years ago, as a fresh student of BA, on the suggestion of my Professor of Sociology, I had studied the book, ‘Hints for Self Culture’ by Lala Har Dial (1884-1939), the celebrated encyclopedic-scholar and Ghadarite revolutionary. The chapter titled ‘Comparative Religion’ in the book had made such an abiding impression on my mind that I seem to carry it till today. Please permit me to quote from this book, dedicated ‘To a Young Fellow-Rationalist’, date-lined April 6934 AH (Anno Historiae), equivalent to 1934 A.D.,

Study the great religions carefully … their origin, history and present position. For social progress, they have been what the mighty rivers have been for the material prosperity of mankind. They have supplied the life-giving waters of Ethics, which are, however, very dirty and turgid on account of the large admixture of superstition…Comparative religion is a fascinating study; it will introduce you into the presence of noble sages and saints, who will teach you the social virtues of self denial, temperance, patience, simplicity and love…borrow their virtues, and reject their errors,…rub and rinse and wash and cleanse the old religions; but don’t rub and wash away the Ethics altogether.

As for the most mystifying concept of ‘God’, the Special Millennium issue, interestingly date-lined January 1st 1000-December 31st 1999, of prestigious London weekly The Economist, had put ‘GOD’ in its celebrated column ‘Obituary’, and had observed, “When your friends start looking for proofs of your existence, you’re heading for trouble. That was God’s situation as the millennium got into its stride… Few ordinary folk, though they had different names for him, doubted the reality of God. He was up there somewhere (up, not down; in his long career, no one ever located him on the seabed), always had been always would be. Yet not quite so far up, in the churches and monasteries of Europe, many of its cleverest men would be racking their brains for ways of proving it… They (God’s troubles) were largely his own fault. Like many great personalities, he had countless admirers who hated each other - and he let them do so… For one of infinite knowledge, he was strangely careless how he spread what bits of it to whom… Each set of believers had its version of what he was like and what he said. No wonder cynics began to hint that, if believers differed so widely, belief might be a mistake …Christians nationalized God, as Jews had long since, like some coal mine… The Christians turned not cheeks but swords against Muslims, Jews and each other. Muslims, while averring that “in religion there is no compulsion”, did the like to them and to Hindus, and put to death apostates from Islam… The test will come on Judgment Day, when man, we are told, will meet his maker. Or will it be God meeting his?”

The world has indeed witnessed the weirdest developments in the first decade of the new millennium. The century of dominance by the USA would seem to be fading, mired in many an insoluble problems. President Barrack Obama, the precocious son of an African evokes an image of a brave boy on the burning deck in the poem Casabianca, struggling to put out so many fires. Is this the intensity of darkness before the break of a new dawn for humanity? Will the ancient civilizations of Asia reclaim their roles not only in the global economic arena but also in building a more moral and humane new world order? Are the fault lines of the religions of children of Abraham likely to get repaired by their interaction with the oriental creeds characterized by the credo of pluralism and a continuous process of renewal? The leaders of all religions have to guide their flocks into the modern era of multiculturalism with attendant realities of an intimately interconnected planet. The minds of seven billion inhabitants of the planet would need to be fine tuned to the transformed world of instantaneous communications and global culture. The saint-astronomer of the modern era, Carl Sagan (1934-2006) indeed speaks the most telling poetic-scientific truth about humanity, rather the entire phenomenon of life on earth, “Every breath you take includes a billion oxygen molecules that have been at one time or the other in the lungs of the 50 billion humans who have ever lived.”

The pilgrimage of independent India after a much deliberated and conscious choice on path of religious freedom and secularism certainly makes an illuminating chapter in the history of modern world. The learned scholars have traced ‘Bharat’s Dharma Nirpekshta’ to an eternal ethos of the Hindu way of life, a legacy of an Asoka, an Akbar, and a Ranjit Singh. It was also hailed as the epitome of the national freedom struggle with MK Gandhi, RN Tagore, Maulana AK Azad, Jawaharlal Nehru and their many visionary comrades, not to forget the most self sacrificing soldiers of Neta Ji’s Azad Hind Fauj exemplified by the trial and triumph of Sehgal, Dhillon, Shah Nawaz from the Red Fort. The task of formulating an unprecedented legal frame work of India’s secular polity was diligently and faithfully performed by Dr. B.R. Ambedkar who had the first hand experiences of the perversities and persecutions of the religious and caste kind. The deeply brutalizing wounds of Partition would, however, not stop bleeding and injecting cancerous virus of communalism in India’s body politic. India certainly needs eternal vigilance and sincere commitment by the main stream political parties to the genuine values of a secular way of life, fully backed by the spiritual and religious institutions. The multicultural and pluralistic traditions of the nation have to be carefully nourished and perceptions of the minority groups must be addressed effectively and expeditiously. The religious minorities must also come out of their ‘stay apart’ mentality to embrace broader values of our uniquely multicultural country.

Coming to the historical and philosophical evolution of Sikhism in the contemporary contexts, one is indeed overwhelmingly impressed by the unique universality of teachings by great Gurus and inspired Bhagat-saints representing their different faiths and distant regions of India and honorably included in the Sikh faith book compiled in 1604 by Guru Arjan Dev Ji (1563-1606). The book was bestowed the ‘highly exalted status of Sri Guru Granth Sahib’ in 1708 when Guru Gobind Singh Ji (1666-1708) declared the line of human Gurus to be closed; updated Guru Arjan’s Book by adding work of his father, Guru Tegh Bahdur Ji (1622-1675) and nominated the augmented book as his eternal successor. The Granth Sahib, to quote Prof Pritam Singh (Patiala), “is the most lavishly bedecked, the most richly appareled, the most magnificently housed, the most demonstratively venerated and the most ceremoniously apotheosized book of all times and places.” The consecration of Sri Guru Granth Sahib as ‘Eternal-Living Guru’ indeed represents the most momentous development in religious-philosophical, socio-cultural and literary-linguistic domains in the history of India. The realm of spirituality was never the same again after the revolution of Sikhism upholding the values of human fraternity based on fair play, freedom of conscience and fellow feeling among all children of Almighty.

The founder of the faith of Sikhism Sri Guru Nanak dev Ji (1469-1530) has been universally acclaimed as Satiguru, the True Guru, Teacher par excellence. Guru Ji’s prime composition, the Japji - literally sacred recitation, remembrance, of Guru’s divine utterances - has been rightly hailed as the quintessence of philosophy of Sikhism. The Japji is preceded by a short, cryptic, highly revered basic precept popularly known as the Mool (Root) Mantra (Hymn) that succinctly summarizes the three key elements indispensable for the soul in its quest for fulfillment in God. They are: faith in one God as the sole reality; meditation on the Name, the sole Truth; and the Guru whose grace makes it possible for the devotee to realize God. The Japji is such a rare treasure-ocean of thoughtful contemplation that deeper a devotee delves into its nectar, the more he is blessed with the gems of liberating thoughts. The Japji expounds, in the most exquisite poetic language, the fullest concept of God; the human quest for Divine; the Divine Will and Order; the path of loving adoration of God; cultivation of a virtuous way of life; dignity of Human Life and the profoundest cosmological Truths. The human soul is on the wings of ecstasy of liberation when reciting the immortal Bani of the Japji,

Spheres there are beyond our own; /And numberless more beyond these, / What power sustains these spheres aloft? Eternal Thou art, O Lord of the Universe! / Ever True is Thy Name,/ Thou who hast created this Universe,/ Art, has ever been, and shall ever be…Guru’s word to the human soul is as vital/ as air is to man’s very being,/ Water is the source of all life,/ And Mother earth its benign sustainer,…At the True Master’s seat shall our deeds/ be judged aright...

The quad-centenary of the martyrdom in 2006 of the fifth Master, Guru Arjan Dev Ji, was the solemn occasion for the community to introspect deeply on his sterling contribution in consolidating the Sikh religion by compiling the Holy Scripture and strengthening the Sikh traditions and institutions. Guru Arjan Dev Ji, by the unique imprint of his individual character and conduct, has become the personification of an exemplary ideal for moral courage, unflinching faith, complete surrender to the Divine Will, cosmopolitan spirit and love for all humanity. The Sukhmani Sahib-the Panacea for the (aches of) Mind-indeed provides a perfect solace to the soul yearning for the peace of mind. This Psalm of peace and equipoise, according to Prof Puran Singh, ‘flows in an ambrosial stream of hope and light from the bosom of the Guru.’

I recently had the opportunity to once again live through the Bani of the Ninth Master Guru Tegh Bahadur Ji to rediscover how deeply the Guru’s verses epitomize the values of the spiritual heritage of not only of India of his epoch but of the entire humanity. The soul piercing hymns drive home the truths of ultimate destiny of a human being and how one should aspire for an honest life detaching from greed, pride, luxury, sensuality –“the pleasures of Maya-Illusion-are unstable like the wall of sand.” The Guru’s supreme sacrifice of life in the mythological city personifying the heart of Hindustan and his immortal message in a deeply mystic poetry in the popular language of India will continue to inspire eternally all the people confronted with tyranny and injustice.

Inspired by the life transforming teachings of the great Gurus, the followers of Sikhism have made the most conspicuous contribution in all walks of the national life of India and have distinguished themselves in the world reflecting their dynamic and vibrant character steeled by their faith. The community has gone through many tragic experiences too-may be quite disproportionate-and continues to be confronted with many avoidable controversies in the modern era. The Community, according to many well wishers of the Panth, could handle the contemporary socio-cultural and political issues in a more pragmatic and imaginative manner. The various recent significant historical landmarks including the Tercentenary of the Founding of the Khalsa Panth in 1999; the 400th anniversary of compilation of the Granth Sahib in 2004 and the Tercentenary of the Bestowal of the status of the Eternal Guru on the Granth Sahib in 2008 have been the momentous occasions for the Sikh community for the collective soul searching and the resolute rededication to the values and teachings enshrined in the Granth Sahib.

Like all the human societies, the Sikh community has also certain complex issues to address in a sincere and forthright manner. The Sikh community, as ordained so emphatically by the Gurus and considered the single greatest asset of the faith, has not been able to discard the curse of the caste divides in the practical social life. The matrimonial columns of The Tribune on the last 31st July listed under the title Sikh-Bahti, Tonk Kashatry, Ramdasia, Bawa, Lobana, Mazhbi, Rajput, Kumhar, Kamboj, Nai and had separate categories listed Jat Sikh; Sikh Khatri; Sikh Arora; Sikh Khatri / Arora; Ramgarhia / Dhiman, etc.…No wonder that the split wide apart between the pious principles and perverted practices had disillusioned Dr BR Ambedkar to return from Amritsar with a heavy and empty heart. How profoundly the heart of the thinker-Doctor had been touched by the soul stirring Shabads of Amrit Bani sung so melodiously in the serene precincts of Harmandar Sahib eulogizing ‘Manab Ki Jaat Sabhai ek Pehechanbo’- Recognize, understand that the entire race of humanity is one!

The Sikhs, as per the blessings of the Gurus, have prospered more when they are away from their original homes. The soil of Punjab, of course, remains the anchor of their emotional, cultural, spiritual moorings and even some divisive aspirations too. It is important that the various Sikh organizations- with the SGPC / the DSGMC in the forefront (By the grace of Wahiguru, they are known to have abundant resources) put their houses in perfect order. They should play more constructive role in promoting high quality education and health services in healthy competition with other communities and should actively undertake campaigns to check the social evils including the serious problems of drinking, drug addiction,dowry and sex selection. The Panth has played a pioneering role in the past against such malpractices. The Sikhs settled abroad have a much greater responsibility to highlight the positive image of the community. The violent incidents like the one in Vienna tarnish the reputation of the community and must not be allowed to happen. The sensitive issues of activities of the sects and cults should be better allowed to be tackled within the laws of the land. The question, ’Who is a Sikh?’ is extremely sensitive and should not be treated as a game of short tem political gains. The deep historic ties and contemporary realities dictate that the promotion of Hindu-Sikh harmony must remain the primary focus the spiritual leaders of the two communities.

I have been deeply humbled to note that H.H. the Dalai Lama has also delivered the Bir Memorial Lecture. To me, the mirthful monk philosopher has truly transformed himself to be the conscience keeper of our modern epoch. Let us carefully listen to his words of quintessential wisdom,

For true global harmony, it is necessary to understand the diversity of other cultures and traditions through love and respect for every human being, every religion ,every country…it is a mistake to place all our hopes for happiness on external development alone-the key is to develop the inner peace…In today’s increasingly complex and interdependent world, we are compelled to acknowledge the existence of other cultures, different ethnic groups, and, of course, other religious faiths..

To conclude, let us all pray with the immortal words of the Tenth master, Guru Gobind Singh Ji exhorting the people of India, nay, this entire world to remember:

Dehura Maseet Soi, pooja au niwaj oee,
Manas sabai ek, Pai anek ko bharmao hai /…
Alah abhekh soi, Puraan aou Quran oee,
Ek hi saroop sabai, ek hi banao hai.

Temple and mosque are same sacred spots;
Worship (of Ishwar) and prayer (to Allah) are indeed one
Humanity is one, impressions may be many…
He is Fathomless and Formless;
Puraan and Quran speak one Truth
Divine Essence is One; permeating the whole cosmos.

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Recordings from the Lecture:

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Aarakshan aka Reservation: the Bollywood Aakarshan aka Temptation

The most challenging  and the most passionately debated element in the whole gamut of film making in the dream world of Bollywood - the popularly coined nomenclature for the Mecca of Indian film industry which has now found an exalted entry, as a Noun, in the COED (Concise Oxford English Dictionary) - pertains, believe it or not, to the naamkaran - christening, the name-ceremony. The learned Jyotishacharya-astrologers-numerologists, ad-gurus along with producer, director, script writer, lyricist, musician, etc., - all sit as a team, at times over a pooja path - ritual prayer ceremony - to arrive at an auspicious name which will please the movie goers and click at the box office! The list of names Bollywood films, now aggregating into quite a few hundred thousands, would reveal an amazingly intriguing variety of titles.

Once it is used as the name a ‘Mumbaiah’ film, a word(s) acquires a new avatar - remember Do Bigha Zamin, Haqiqat, Sangam, Aandhi, Anarkali, Sholay… The increasing ‘new-wave’ trend of employing longer Hindi-English mixed words as titles could be interpreted as a tell tale commentary on the fast-changing, youth-driven, linguistic scenarios. The sensitive director in Prakash Jha must have deeply thought over the recently extra value-added single word of Rashtra Bhasha, Aarakshan for its socially divisive and emotive overtones in the contemporary context in Bharat. The public controversy and cash flows at the cinema booking counters are often viewed by shrewd film makers to be directly proportionate - in terms of attracting more viewers who were otherwise indifferent. The much ado about Aarakshan could, within a month of its release, be consigned to this category.

Coming to the name Aarakshan, we may note that the British rule over India, among other things, has richly contributed in the coinage of many an interesting terms and jargon of governance and administrative policies. Some of the colonial nomenclatures - rendered into Rashtra Bhasha Hindi since Independence - have undergone strange metamorphosis, assuming at times completely unforeseen explosive nuances. The word ‘reservation’ was initially used by the British rulers in the context of an administrative measure denoting the number of seats in the jobs of colonial administration exclusively earmarked for native Indians on the basis of their religious denominations.

The ‘real reservation’ story, however, began with the epic struggle waged by Dr BR Ambedkar for the elementary human rights of the large numbers of groups of his people pushed for ever into the bottomless degradation of the Hindu scriptural social order of Varna Ashram Dharma, branding them as Achhut - the Untouchables. The oppression and injustice heaped since time immemorial over the so called low caste people under the scripturally scripted Hindu caste system has no parallel in human history. As the chief architect of the constitution of independent India, Ambedkar was instrumental in the legal abolition of the pugnacious system of Untouchability and introduction of ‘reservation’ of seats for the members of the historically oppressed and discriminated communities in services and legislatures of free India.

The process of emancipation of the untouchables of India had indeed been made possible by the British measures to introduce process of equality before law and the electoral processes of governance. MK Gandhi was the solitary Hindu leader who could fully grasp the bitter truth of the injustice of the caste system reflecting the ugliest underbelly of the Hindu heritage and way of daily life. The hydra-headed monster of caste divides - always lurking in the sidelines of Hindu religiosity - would seem to be staging a surreptitious come back with the decline of idealistic values of freedom struggle and the disarray in the ranks of Congress Party after 1967.

The implementation of the Mandal Commission Report on August 7, 1990 increasing reservations by 27% for the jobs (in addition to the existing 22.5% for Scheduled Castes / Tribes since the adoption of Constitution) by a lame duck Prime Minister VP Singh has indeed rewritten the grammar of electoral politics in India opening a Pandora’s box of gross contradictions and surcharging the social atmosphere as never before. The vote bank politics in different states has played havoc with, the broadly accepted by society, positive discrimination and affirmative action for the historically suppressed ‘untouchables’. The policies of liberal reforms with attendant ‘mantras’ of market economy for the last two decades have brought in their train acute deprivations for a larger social spectrum in India not to speak of only the so called backward classes. The frustration and indignation among the youth, particularly college / university students, against the system of quota of seats introduced in 2008 under the Mandal Commission based reservation for the other backward classes - several of them comprising groups who have historically oppressed the landless untouchable castes in the rural areas - could be well understood. The blatantly corrupt and arrogant rulers of the country must be held responsible for making a complete mess of the education system.

It is in this backdrop of all pervasive corruption and crass commercialization of education - the flash point being the Supreme Court Judgment in April upholding reservation of 27% seats for the OBC students in the government funded institutions - which Prakash Jha’s latest film Aarakshan should be commented upon. Prakash Jha has a reputation as a successful film maker ‘with a point of view’. He has demonstrated courage in picking up currently controversial issues, including those plaguing his home state, Bihar; even tasting defeat in the last elections. The admirers of Jha surely did look forward to Aarakshan as a film in which he would bring sense and reason to the raging debate over the larger and more complex dimensions of this highly divisive and emotive issue. The film does open on a very promising note with a Dalit youth, Deepak Kumar ( Saif Ali Khan) facing humiliating questions about his humble origin at an interview for the post of a lecturer and thus not being considered suitable to teach in an elite institution where students belong to affluent and sophisticated background. The plot of the story, date lined 2008, revolves around Shakuntala Devi Thakral College, Bhopal. It unfolds how Deepak is beholden to his teacher-mentor Prabhakar Anand (Amitabh Bachchan) for his brilliant academic career and a job as lecturer - he is also in love with Anand’s vivacious daughter, Poorvi (Deepika Padukone). Principal Anand called ‘Guru Ji’ indeed personifies high values - academic, administrative and moral - associated with the Shakuntala Devi Thakral College.

The turning point in the plot pertains to the student unrest in the wake of the Supreme Court Judgment upholding the increased quota of seats in the educational institutions for the OBC’s. Prof Mithilesh Singh (Manoj Bajpai), the Vice Principal of College, who does not share Anand’s approach on reservation and free coaching classes for the poor students, calls in the police to the college during the confrontation between the anti and pro reservation students. This action by Mithilesh Singh provokes a direct clash with Principal Anand. The turmoil of heated atmosphere of arguments over quota of seats leads altercation between Deepak and his upper caste friend, Sushant (Prateek Babbar) and also a verbal brawl with Prof Mithilesh Singh. Principal Anand, the quintessential disciplinarian, rebukes them for their unbecoming behavior in the college. He seeks apology by Deepak for his outrageous conduct when called upon to explain the matters. Deepak feels wronged; leaves the college and departs to avail scholarship to study in Cornell University.

Meanwhile, Prof Mithilesh Singh who runs a flourishing private coaching business with involvement of members of management of the college conspires successfully in getting Anand removed from his job. Anand has to go from pillar to post; he is even deprived of his house by the family of a friend he had helped. He, however, refuses to be cowed down and starts free coaching facilities in ramshackle cowsheds of poor but courageous Shambhoo Kaka (Yash Pal). Deepak also returns to join the struggle waged by Anand against the private coaching mafia led by Mithlesh Singh. The movie has a hastily contrived ending with Shakuntala Devi (Hema Malini) appearing on the scene like a miracle to ensure that all is well, that ends well, in a time honored ‘filmi’ formula–never mind, if that it incredibly strains the plot and story line!

Aarakshan is, to tell the truth at the point of pain, is a promise belied and an opportunity wasted by Prakash Jha to initiate a dispassionate debate not only on the sensitive and divisive issue of positive discrimination in favor of still despised and discriminated Dalit/OBC communities - but also the more explosive problem of mindless commercialization of education with the state looking like a helpless by stander. The talented director, as if, loses the grip of the script midway and leaves his audience furiously bored. The film has ‘produced’ quite a few unintended heroes like PL Punia, Chairman of the moribund National Commission for Scheduled Castes, not to name many compulsive contrarians among the Dalit ranks who are ever itching for waging battles of perceived Dalit-pride, without ever having set a single positive example of an institution for their amelioration.

The reviewer strongly recommends that young and old of all castes must see Aarakshan…notwithstanding the most ill advised bans in a few states ruled by the self seekers who are partners in the deprivations of the lower castes, Aarakshan had netted Rs 25 Crores at the box office during the first 4 days: Prakash Jha does not deserve to be a loser for having invested Rs 42 Crores in a film which should certainly shake up the people to sit up - and Think over the twin mortal evils plaguing India: age old caste prejudices and the national system of education crumbling under the dead weight of mindless commercialization.

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Sudhir's Re-take

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Aarakshan - Theatrical Trailer

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Sufism - An Integrating Path to Peace

The following article was published in the bi-annual journal 'Studies in Sikhism & Comparative Religion', Vol.XXIX, No.1, January-June 2010, Guru Nanak Foundation, New Delhi

Music - the Soul of Sufism,
Golkonda, circa A.D. 1660-1670

How, why and when the concept of creation and preservation of all the animate and inanimate beings on planet earth and the entire gamut of universe around it got attributed to an Invisible yet All Pervasive Power - call it God or by one of other countless names in myriad of languages - originated has remained as mysterious a secret as ever for all the most diligent, dedicated and the cleverest inquisitive seekers. The 'Godhood' has been the most ennobling uniting as well as single deadliest divisive force in the history of humanity. It could be concluded with all the evidence available in the most authentic chronological details that all the big battles fought by the mightiest and - even those considered wisest and noblest - of various rulers were, after all, for meager earthly gains and soundly selfish reasons, though often invoking unearthly and 'higher heavenly' considerations in the names of new and ancient faiths. It is, therefore, with a much greater degree of solace that one can turn to the mystical Islam, popularly known as Sufism, for its emphatically stated principles of promoting a deeper sense of fellow feeling among practitioners of the different faiths envisioned in different segments of the only a planet proven inhabited by the species that has dared to conjure up the most fascinating 'dream-like-reality' of Godhood .

Interestingly, it was not till as late as early nineteenth century that the Western scholars of Islam popularised the term 'Sufism' for Islamic mysticism - then called Tasawwuf, literally to dress in wool, in Arabic, and Sufi being itself an abstract word from Suf - wool - obviously a reference to the coarse woolen garments worn by early Islamic ascetics. The words fuqura, plural of Arabic Faqir and Persian darvish - both meaning the 'poor' also used for the Sufis soon got elevated to be words of English. Though the sources Islamic mysticism have been variously traced to non-Islamic traditions - the Prophet is quoted, "There is no monkery in Islam", it is now widely accepted that the elements of the ideology emerged as a reaction and counter measure to 'increasing worldliness' and luxurious living of the fast expanding Muslim community of Arabs as rulers in the near and far flung new territories with many of them of them having highly developed religion-cultural traditions. The Sufis sought to solace and calm down the people by exhorting them to deepen their spiritual well being - and they were viewed better than the stern sharia enforcers. The Sufis were soon in the forefront of the missionary activity in the rapidly growing Islamic world. It goes to the credit of Sufis that they imparted a wider and more acceptable imagery to the Prophet and enlarged the scope of Muslim Piety. The creative Sufis gifted with literary accomplishments skillfully employed the local languages, often bursting out in sublime poetry, in the service of spreading Islam in Iran, Turkey, India and lands far, far beyond.

Heavenly Attraction (detail)
Mahmoud Farshchian, 1990

The evolution of Islamic mysticism included the stages of early asceticism and constant meditation in the pious circles as reaction against materialism that had set in during Umayad period (661-749). This was followed by increase in the fraternal groups of Sufis. It was Rabiah al-Adawiyah, a young lady of Basra, who is credited with developing the Sufi ideal of a love of God - seeking no reward of Paradise, having no fear of hell. The Iraqi school of mysticism founded by al-Muhasibi (d-857), further advanced by Junayad of Baghdad (d-910), laid emphasis on strict self control and 'purging of the soul' and tawakkul - absolute trust in God. The Egyptian Sufi Dhu an-Nun (d-859) introduce ma rifah - interior knowledge - in contrast to 'learnedness', while Iranian Abu Yazid al-Bistami (d-874) contributed the significant concept about annihilation of self, Fana - the sparkling symbolism that ignited the imagination of generations of later day brilliant mystical poets. The theosophical theorists of mystical dimensions of man's sojourn in this world and the Immensity of the personality of Prophet could not be far behind. This trail blazed by Sahl at-Tustari (d-c.896) was diverted to dazzling heights by his disciple al-Husayn ibn Mansur al-Hallaj whose proclamation, Ana al-Haqq "I am the (creative) Truth" - derived from the thesis that God created Adam, "in His own image" - so infuriated the theologians of Shariat that they got him executed in 922 in Baghdad. Mansur, in his death, was soon to be consecrated as the, 'martyr of love' and his poems and other writings are considered the most exquisite examples of mysticism around the personality of the Prophet. Adopting an attitude of not needlessly provoking the orthodox theologists, the Sufis operated in smaller circles during the earlier centuries of Islam. They preferred to underline their adherence to established theological traditions. Abu Hamid al-Ghazali (d-1111), in his numerous writings including Ihya Ulum ad-din - the Revival of Religious Sciences - advocated moderation in the tendency in mysticism of equating God and the world.

The 13th century witnessed a further crystallization of the Sufi thoughts. The Spanish born Ibn al Arabi, elaborating on the relation of God and world and the underlying divine reality, put forward the theory of, "Unity of Being". The Egyptian Ibn al-Farid, the Persian Farid od-Din Attar (d-c.1220) wrote the finest mystical poetry while Central Asian Najmuddin Kubra discussed at length the psychological experiences of the mystics. It was, however, the poetic-philosophical genius of Jalal ad-Din Rumi (1207-'73) whose Masnavi in about 26000 couplets, dedicated to his mystical-master-beloved Shams ad-Din of Tabriz, is a rare compendium of broader religious ideas. Rumi became inspiration for whirling dervishes who promoted elaborate dance rituals and music for 'purificatory ecstasy' of the soul. Rumi's mystical poetic strains found resounding echoes in works of his younger contemporary Turkish Yunus Emre and Egyptian ash-Shadhili (d-1258). This was the period when Sufis became torch bearers of message Islam across the continents. The encounters with the Hindu traditions of mysticism encompassing the idea of divine unity and the Buddhist practices in Central Asia of life in Viharas in closer proximity to people for their service and welfare not to speak of the adversarial proximity with some grudging admiration for activities of social service by the Christian and even Jewish seminaries. The Sufis were inclined to pick up relevant elements from here and there in the cultures of alien lands as long they could serve the purpose of spreading the message of Prophet in conformity with the evolving Islamic Sunna. They were guided by the divine wisdom contained in the Quran, 'to be interpreted with increasing insight'. The doctrine of the Last Judgement; the assertion that, 'God loves them (mankind) and they love Him'; the strictly regulated life of Prophet - all provide the strong spiritual anchor of Sufism. Another fundamental concern in Islam has been Tawhid, "There is no deity but God" which thinker Junayd Baghdadi (d-910) had tried to explain, "Recognising God as He was before creation". The two aspects - God and creation - as one Immanent reality, Wahdat al-Wujud, were further reinforced in terms of Tawhid to mean that there is nothing existent but God.

Though Sufism had certainly been developing a distinct character by the twelfth century, great Sufi saints in the length and breadth of the vast Islamic empire were not rigidly disposed to fine tuning the nuances of the faith when under compulsions of commandments of the kings and what would work with the people. The Sufi influence in India came from north west when Shaikh Ali Hujwairi (d-c1079), widely known for his work Kashf al-Mahjub, settled in Lahore - his Shrine has been attracting a constant stream of devotees professing all faiths. Shaikh Muinuddin Chishti (1142-1236) estabilished himself in Ajmer after Shihabuddin Ghori defeated Prithvi Raj. Shaikh Bahauddin Zakaria(1176-1271), after blessing by Shihab al-Din Suhravardi of Baghdad, came down to Multan. The Sufi orders, silsilas, mentioned to be 14 in the Ain-e-Akbari had a vast expansion with the consolidation of Muslim rule in India - the most important being the Chishtia, Suhrawardia, Naqashbandia, Qadria, Firdausia, Shattria among the 'orthodox' and the Qalandars and Madars among the 'unorthodox'. With passage of time, many Sufi saints like Shaikh Muinuddin Chishti, Hazrat Ali bin Uthman - popular as Data Ganj Baksh - Shaikh Bahaauddin Zkaria, Shaikh Fariduddin Ganj-e-Shakar (1175-1265), Hazrat Nizamuddin Auliya, Hazrat Mian Muhammad Mir (1585-1655) have become the most adored ones with their tombs becoming places of pilgrimage and huge popular fairs. While most of the Sufi saints shunned the seats of power and kept a safe distance from the rulers even when sought after, some others were known to play politics and influence peddling. There were trying situations during struggles of royal successions which got murkier and bloodier in history and Sufi leaders had to pay for their proximity to the losers. Dara Shakoh, the crown Prince designate by Shahjahan was not destined to be 'the Sufi King of Hindustan': and his spiritual guide and friend Sarmad, the naked Sufi poet, became Mansur of India and Prince among martyrs of faith.

Celebration of Learning (detail)
Mahmoud Farshchian, 1993

The Sufism has indeed left a strong imprint not only on the socio-religious history of India but has also made lasting contribution in the realms of literature, arts, philosophy, music, crafts and other dimensions of national life. The Sufis were, in their own way, the harbingers of 'soft power' of globalisation and even the dialogue of civilizations in their times. The concept of composite culture of the sub-continent can be traced to doors of the khanqahs of the Sufis. The Sufi centres encouraged and provided for education and learning among the masses.The message of social equality, particularly against the curse of the Caste system in Hinduism was never conveyed so loud and clear in theory and practice as by the Sufi derveshes. They were often advocating the causes of the poor and the deprived sections of society. Being tireless travellers, the Sufis propagated bridging of narrow cultural divides. The twin towers of strength of Sufis were their aquida ie faith and ishq that is love - both for Allah and his makhluq - creation. To quote Hazrat Bayazid Bistami:

If you aspire communion with God / Be kind, generous and just to your fellow beings.
If you desire effulgence like the dawn / Be magnanimous to all, like the sun.

As for India, the partition of the country on the basis of an untenable communal ideology has involved the challenging task of renewal of values of communal harmony not only in in India but tellingly in predominantly Muslim Pakistan too - what the Sufis had tenaciously worked to accomplish. No wonder that the studies in Sufism have been increasingly encouraged in higher academic institutions and there is tremendous interest in the movement epitomising Majma-al Bahrain - Mingling of Two Oceans - Hindu and Muslim mystical ideas. The most palpable and profound impression of Sufism has been in literature of various Indian languages. The Sufi impulses have inspired the sublimest poetry with the celebrated saints preferring the local regional tongues for the most intimate communion about the universal divinity for all. The poetry of Ameer Khusrow, Baba Farid, Kabir and many more in Bhakti-Sufi tradition, not to speak of later Urdu, Hindi, Sindhi and Panjabi poets but also the idiom of progressives, indeed draw upon the core of the span and spectrum of the rainbow of India's Bhakti-Sufistic heritage.

According to eminent Urdu writer - thinker Ali Jawad Zaidi, the Sufis were indeed the pioneers in promoting Urdu using sayings - malfuzad - and Dohas to serve their missionary purposes. Sheikh Gangoi was a great poet of Braj Bhasha and also wrote in Hindi under the pen-name of Alakhdas. The echo of Sufi sayings and ideas is apparently distinct in hymns of Namdeva (1270-1350) of Marathwada. Kabir (c1399-1515), the weaver, has been rightly hailed as one of the most popular saint poets of India who wove magic in a simpler language to convey his forthright views on the prevailing socio-religious hypocrisy. The celebrated Hindi critic Acharya Hazari Prasad Diwedi has commented that, "Kabir had a rare and powerful grip on language...he had no peer in the use of to satire and irony...he hit (hypocrites) so hard in simple and chaste words that the target had no choice but flee in surprise...he indeed holds a unique position in the millennium of Hindi literature". Kabir says it all in his inimitable way:

Main kahta hun ankhi dekhi / tu kehta hai kaagaz ki lekhi
I speak of what I observe; you are quoting the writing on a piece of paper.

Among other saint poets in the fraternity of sufis, mention must be made
of Sant Dadu Dayal, Mallookdas, Dharam Das and the Prem Marg - love path - saints like Kutuban of Jaunpur, Mamjhan who wrote Madhumalati, Malik Mohammad Jaysi of Padmavat fame, Usman of Ghazipur etc. The land of Sindh, the seat of the earliest civilization on the banks of the legendary river which has imparted its name to the country, had its own intimate interaction with Sufism with the mystical domain of Sindhi poetry led by Qazi Qadan (1463-1551) followed by Shah Abdul Karim (1536-1623) known for his beautiful Baits, Shah Inat (c1623-1712), Shah Latif (1689-1752) famous for long wail of firaq - separation - in Risalo and Sachal Sarmast (1739-1812) who composed beautiful kaafis and Ghazals. Sindhi sufi poets were also great integrators and remained above any narrow sectarian and religious divisions - Shah Abdul Latif says: Bestowal is regardless of caste and creed, all who seek may obtain Him!

It was however,among people of the land of five rivers, always fertile for fresh and healthier all embracing ideas since ages, that Sufism was received with enthusiasm and deeper commitment. Shaikh Baba Farid should be considered among the major figures of renaissance in India whose spiritual insights remain valid even after eight centuries. The inclusion of Farid's evocative hymns and shlokas in the Granth Sahib compiled by Guru Arjan Dev has been a subtle point of reference in the realm of theology in India apart from their literary merit. In the words of Prof Attar Singh, "By admitting these verses into the Guru Granth Sahib, Guru Arjan Dev no doubt added a new dimension and lent them universality by juxtaposing them with religious writing drawn from other traditions." It is interesting to study the medieval Bhakti, Sufi and Sikh poetry to discover that they were all 'struggling against the deadening enslavement to orthodoxies of religions'. Prominent Punjabi Sufi poets including Sultan Bahu (1629-1691), Bulle Shah (1681-1757) and Ali Haidar (1690-1785), following the path shown by Farid, had reacted sharply against indignities based on religion at the behest apparently of Naqashbandis. Even though the process dialogue initiated by the Sufis had a set back in the background of historical circumstances of bloody wars of succession between the Mughal Princes, the frame work of reference for reconciliation had got registered for ever in the minds of a vast majority of people.

What is the contemporary relevance of ideas propounded by the Sufis of sub-continent? Annie Zaidi, a young journalist, has narrated in a charming essay titled, A Little Bit Wild in the Faith Department in her recently released book how generation of young people like her in India - in South Asia as a whole - are irresistibly drawn towards Sufistic ideas and symbols, particularly the music and poetry popularised by Nusrat Fateh Ali Khan's clan and Rabbi Shergill's evocative, Bulla Ki jaana main kaun? not to mention legions of popular singers of of folk tradition and Bhajan circuit led by Hans Raj Hans. The films have also immortalised gems of Sufi poetry. The Deras of different persuasions are comfortable accommodating the Sufi values and some of them like the Radha Soami Satsang Beas have published scholarly commentaries and translations on the works of Sufis like Sarmad, Shaikh Farid, Bulleh Shah etc. The famous Sufi shrines are receiving devotees - expectant visitors - in hundreds of thousands. The state machinery would also appear to be well disposed towards the Sufi heritage in the region. The historians in India have no credible theory to explain mass conversion of people to Islam in India. Harbans Mukhia refers to an essay of 1952 by Prof Muhammad Habib stating that caste oppression might have been a crucial factor among the lower strata of the society. Interestingly, the largest conversions have taken place between mid 19th century and 1941 when Sufism had been in decline due to internal weaknesses. Some Islamists of the Fundamental kind, particularly the Deobandis, likened to Saudi Wahhabis, have been critical of several Sufi practices including the adoration of tombs. It is sadly true that all the faiths proclaim to unite people but every faith has its share of sharply divisive - many times violent - controversies.

In Sufi poetry, the sojourn of a person in the world has been symbolised as musafir - a wayfarer - and a saudagar - a trader - while the world itself is called a Sarai - inn - in the way where traveller / trader has a short stay. Bulleh Shah wishes to travel far, too far to find the Invisible Beloved:

Bindraban me gaooa charae / Lanka charh ke naad vajae
Makke da Haji ban aae / vahva rang vatai da
Hun kisto aap chhapai da!
You graze cows in Brindaban / You sound victory horn in Lanka
You change colors so wonderfully / From whom are you hiding now!

The 21st century had promised to be different for humanity but a decade later the world finds itsef deeply enmeshed in the ancient conflicts of the religious kind - fancifully termed 'clash of civilizations' - with weapons of total annihilation still proliferating while the life sustaining precious natural resources and ecology are fastly dwindling threatening life again in toto! One intuitively turns to pray with words of the Sikh scripture Guru Granth Sahib,

Jagat jalanda raakh le, apni kirpa dhar
Save this scorched earth, O Lord, with your bountiful mercy

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Author's father striking notes of Sufi-istic harmony and innocence
Circa, 1952

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Tales of ‘Neta Ji’ and Netas Today - Re-envisioning India in 2011

Ambassador Bal Anand,
Panama 1997

The word ‘neta’, originally from Sanskrit, meaning ‘a guide, a leader’, has earned, via Bengali, the distinction of an entry into the Concise Oxford English Dictionary (First Published in 1911, Tenth–revised–edition in 2001, the one in my use now is Fourth impression 2006 ). ‘Neta Ji’, the suffix ‘Ji’ being a term of endearment, implies ‘a revered leader’, this prefix-title conferred by people of India on Subhash Chandra Bose, the iconic youthful leader of Indian National Congress - 28 years younger than Mahatma Gandhi - who dared to defy ‘Bapu Ji’ with a unique dignity, restraint and grace! The Google search on Neta Ji flashes in single click 1,210,000 entries in 0.19 seconds. In this epoch of rapid globalization of languages, Ghotala – scam - would surely make an honorable entry soon into the dictionaries of the five UN languages- the ‘scam’, of unknown since 1960’s, meaning fraud /dishonest scheme, is already a freely used and fully grasped ‘shabad’ in the 22 recognized languages in the Eighth Schedule of the Constitution of Bharat.

On the 15^th of August, the day of the anniversary of Independence and the most painful amputation of people in the history of humanity India in 1947 when, in the stirring words of Jawaharlal Nehru, the nation awoke to ‘a tryst with destiny’, the heart beats of Indians, Pakistanis - and Bangla Deshis too - do feel, in today’s lingo, ‘Kuchh, kuchh hota hai … sensation of something, something’. In my consciousness, the first stirrings of the day were felt in 1951 as a student of 4th grade in the Mahatma Gandhi Memorial National High School in a grain market town, 20 km from Ludhiana. There was a big Prabhat Pheri - morning procession - by younger activists of local political spectrum of Congressmen in Khadi, the Socialists in several sartorial hues - and the Jan Sanghis in Khaki shorts - holding medium size Tirangas - Tricolors - raising slogan, ‘Bharat Mata ki Jai - victory to Mother India’ - and, in between, also, ‘Pakistan, Murdabaad - Death to Pakistan!’ I particularly recall the colored illustration splashed on the cover of Saptahik Hindustan depicting Pakistan as a Devil with horns and Maulvi beard, holding a flag with Moon & Star, running away from the gun wielding Indian Jawan! I feel bewildered to imagine even today: What has really changed for the separated twins since their brutal birth? Are the people commodities to be divided and displaced according to the dirty games among the power hungry maniacs posing as their saviors - Netas or Rahbr-e Qaum?

This town of my tiny rented home since the summer of 1951 till I was pulled out by destiny in the summer of 1971 to join a career of ‘representing India’ had been founded in 1905, on the cross borders of Anrezi Ilaqa and the only small Muslim state in East Punjab, by Nawab Ahmed Ali. The Nawabs boasted Sherwani Afghan descent and the marital link to Delhi ruler Bahlol Lodhi. The town of Ahmedgarh had been necessitated by the newly laid out railway line between Ludhiana-Jakhal-Bathinda. It is said that the design of town planning of Lyallpur of West Punjab had been borrowed to provide for wider rectangular road and a central Plaza which was named Gandhi Chowk on the day of Independence. The location of the town on the borders had been ideally utilized by the freedom fighters of ‘Riyasati Praja Mandal’ and Indian National Congress of Anrezi Ilaqa to dodge the police in their hot pursuit, making the new town a centre of heightened political activity’.

The trend and tradition of political consciousness had continued to persist for about two decades after Independence. The local leaders would stake their prestige to fetch all famous leaders visiting Ludhiana - 20 Km away - to address people in Gandhi chowk. I was privileged as school / college student to listen to JP, Ram Manohar Lohia, Acharya Narendra Dev, SM Joshi, Neta Ji’s nephew Sisir Bose, communist stalwarts like AK Gopalan, Sat Pal Dang, Pandit Kishori Lal not to forget great Jan Sangh orators including Pandit Premnath Dogra, Prakash Vir Shastri, Veer Yagya Dutt, not to forget many singers of patriotic songs attuned to hit film songs. Meanwhile, the character of politics and quality of leaders seemed to have undergoing a metamorphosis witnessed strange changes after national elections in 1967. The spirit of sacrifice and idealism of the era of freedom struggle, as if, had vanished in two decades! I must, however, pay my respects to the saffron khadi clad Swami Harivishnu Dass ji who gladly financed till his last all the expenditures for the function of the Independence Day of hiring the required materials for stage, loud speaker, carpets, cleanliness of the area of Gandhi Chowk etc - and would make an impressive speech praising Jawaharlal Nehru’s leadership and India’s rising prestige in the world. Comrade Tek Chand Diwana, the 88 year old freedom fighter who was also a great football player & famous for playing role of Lakshman in Ram Lila is my last surviving Neta-hero.

My thoughts on the Independence Day of India go to the poet-patriot (Padam Shri) Ali Jawad Zaidi (1916-2005). During my posting to Tehran (1975-1977); I had the good fortune to enjoy his enlightening company. When, on the eve of his departure due to retirement, I persisted in asking him about his personal encounters with the top leaders during the struggle for freedom, he reluctantly narrated the two such experiences. Firstly, the Neta Ji, the freshly elected President – Rastrapati - of the Indian National Congress in 1937 for the annual session in Haripur, “we, the group of the Students Federation of India mildly complained to Subhash Babu that we had worked so hard for his election but since his becoming of Congress, we are finding it very hard to get opportunity to meet him for deeper discussions ... Subhash agreed with us adding that he had indeed been terribly occupied and asked us about our place of stay … we hesitatingly revealed address of the obscure Dharamshala we had put in … Subhash said,” please expect me visit you after midnight … and lo, behold! Neta Ji did visit us around 1 AM and spent two hours with us talking about all the current national and international issues ...”

As regards the meeting with Gandhi Ji, Zaidi Sahib narrated how Sarojini Naidu had arranged the meeting and how their group of students got late due to his bad habit of oversleeping … Ms. Naidu was furious - cursed them and refusing to talk to them. One of the students concocted a false but clever story about a procession and police blockade of the way. The meeting was rearranged through kindness of Mahdev Desai. While his three companions touched Gandhi Ji’s feet, Zaidi did not because he believed it to be an act of orthodoxy and indignity. According to Zaidi Sahib, Gandhi Ji continued to ply the small Charkha and enquired about our activities, advising us to engage in some social service among the poor…’ I felt myself in a strangely mystic atmosphere … and effortlessly, unconsciously my hands were touching his feet when we took leave of Gandhi Ji’ revealed Shri Zaidi, in an emotionally choking voice.

Most interestingly and emotionally so fulfilling for me, I have been privileged to hoist the National Flag - the beloved Tricolor - 19 times in the foreign lands on Independence / Republic Days of India and also read out the messages by our Presidents. The 15^th of August has been a day of deep reflections for me for the destiny of Bharat. Memories come crowding of the celebrations - beginning with school to Embassies of India in various continents. A really scholarly and inspiring school teacher, Ashni Kumar, made all the difference for me in the only life I can talk about. The poem in early fifties, 'phir baeson ke baad desh ne nutan jeevan paya - after so many years, the country has been bestowed a new life'; tributes in verse to patriots like Bhagat Singh, Jawaharlal, Neta Ji; inspiring film songs by Pradeep, Sahir, Kaifi - notwithstanding the challenges and privations, there appeared hope and sense of confidence in the air and in the leadership: now, perhaps, in spite of many an achievements, the masses do feel deprived on a daily basis and the air seems increasingly polluted by a sense of betrayal. We must remember what President S. Radhakrishnan had said, "the goal before our politicians must be service at any cost –and not power at any price".

Ashok, Akbar, and Nehru - the legacy is indeed long and challenging: a re-envisioning of India awaits!

Ambassador Bal Anand and family,
celebrating 50th Independence Day, Panama

W.H. Auden’s poem “Partition,” published in 1966. These moving verses highlight the absurdity of the way the border was created sixty two years ago:

Unbiased at least he was when he arrived on his mission,
Having never set eyes on the land he was called to partition
Between two peoples fanatically at odds,
With their different diets and incompatible gods.
“Time,” they had briefed him in London, “is short. It’s too late
For mutual reconciliation or rational debate:
The only solution now lies in separation.
The Viceroy thinks, as you will see from his letter,
That the less you are seen in his company the better,
So we’ve arranged to provide you with other accommodation.
We can give you four judges, two Moslem and two Hindu,
To consult with, but the final decision must rest with you.”

Shut up in a lonely mansion, with police night and day
Patrolling the gardens to keep the assassins away,
He got down to work, to the task of settling the fate
Of millions. The maps at his disposal were out of date
And the Census Returns almost certainly incorrect,
But there was no time to check them, no time to inspect
Contested areas. The weather was frightfully hot,
And a bout of dysentery kept him constantly on the trot,
But in seven weeks it was done, the frontiers decided,
A continent for better or worse divided.

The next day he sailed for England, where he could quickly forget
The case, as a good lawyer must. Return he would not,
Afraid, as he told his Club, that he might get shot.