A Mirthful Monk - Philosopher of Modern Epoch

The following article appeared in the online publication South Asia Post, Issue 115 Vol V, July 15, 2010

THE last week of May 2002: It had been less than a week since I presented my credentials as High Commissioner of India to New Zealand to Governor General Dame Silvia Cartwright. I was still getting accustomed to feasting my eyes on the breathtakingly beautiful view of the Pacific Ocean from my office, located on the tenth floor of the 14 storey building, 182 Molesworth Street, Wellington. At that moment on that particular day, I was, perhaps, a bit lost in thinking that I should send a message of felicitations to Sir Edmund Hillary on the 49th anniversary of the First Ascent of Everest, falling the next day, 29th of May.

I was suddenly informed by my Private Secretary, Gopal Wadhwa, that His Holiness Dalai Lama's Secretary had just telephoned from James Cook Hotel to inform that His Holiness had arrived in Wellington from Sydney and that he would be pleased to receive me. I felt as if a dream had become a reality from nowhere. A career diplomat, I had experienced the privileged duty of meeting many a high dignitaries of the home and foreign governments. Dalai Lama, the quintessential spiritualist yet steeped in all the high 'treason' of politics since the age of two when he was identified as the reincarnation of the Thirteenth Dalai, belonged to a category of his own. My own childhood images Dalai Lama and Panchen Lama in the news papers were the two of them looking dressed up in a sort of child entertainers, flashed before my eyes. I wondered that the Destiny had taken me also along an unimagined path since birth in an obscure village!

I, accompanied by my wife, was extra punctual in reaching the hotel to have 'Darshan'-holy sight- of the Spiritualist who, unlike many other spiritual personalities, has been known to be at ease in receiving female visitors and devotees. After an initial exchange of greetings and courtesies, Dalai Lama, in his famously familiar informality, surprised by us saying that he had been experiencing some pain in the stomach caused by, perhaps, an apple eaten during the flight from Sydney to Wellington. He asked us about our previous postings, saying that he liked our names - Anand and Aradhana, and even asked the names of our children. He observed that we had been posted to interesting countries adding that among those countries, he had been only to Spain (our other postings being to Iran, Maldives, Romania, Saudi Arabia, Pakistan, Panama ,Armenia). He wished us well during our stay in New Zealand,' a beautiful country with wonderful people.'

He presented both of us with traditional Tibetan scarf-Katag, putting them around our necks said laughingly that we could feel welcome into Buddhism, the faith given by India to the world! While we were taking leave of him, His Holiness again mentioned about the troubling pain in his stomach, blaming it on the apple which looked so beautiful. I was simply overwhelmed by 'abundant humanness' and 'simplicity of soul' of this 'spiritual giant' of our epoch. I was left wondering and reflecting all over again about the deeper symbolism of 'Physical Pain' and 'Beautiful Appearance' in the wider world around us!

The Dalai Lama the 14th in the line of the succession of incarnations of the Chenrezig or Bodhisattva of compassion of Tibet , has loomed large on the spiritual - and political - horizons of the world since his dramatic escape from the 'roof of the world' in March 17-31 ,1959 in the wake of the rebellion against Communist Chinese forces. During more than five decades of his life as a 'refugee extraordinaire', he has been assiduously leading pacifist resistance of his people against 'usurping Chinese Communist Imperialists' With the protocol privileges and courtesies extended by the government of India to him as 'Head of the Government–in-Exile' of Tibet', with its Headquarter in Dharamshala-literally the abode of religion- Dalai Lama has blossomed into an indefatigable scholar and rationalist interpretor of Tibetan Mahayana Buddhism. He is a tireless traveler as a spokesman for the 'genuine autonomy of Tibetan people in their home land.' He was awarded the Nobel Prize for Peace in 1989. The honorary doctorates and other distinctions have been conferred on him in dozens by the prestigious institutions of the West /USA. The government of China has been working overtime, in scuttling his activities by brandishing trade and economic muscle at his host countries.

The 75th birth day of Dalai Lama on 6th of July occasioned many high profile events including live media interviews with frank and uncomfortable Q's and his equally honest and forth right A's. The harshest reality would seem to pertain to his own life-he is not getting any younger and the Chinese are reputed to be the most patient in playing the game of Time! Many perspicacious Sinologists have drawn vivid scenarios of Chinese game plans when the 14th Dalai Lama would cease to be. Dalai Lama, however, assured his viewers on the NDTV interview on his birth day that reliable 'Tibetan Futurologist' have predicted a longer life for him-113 years to be precise! He observed that since the 'Tianamen Square', there has been a growing understanding and support among the Chinese people for the unique nature of Tibetan culture'. He is optimistic that,'perhaps a new generation of leaders will give the Tibetans the autonomy they want'. He steadfastly refused to play any blame game when asked about President Obama's initial refusal to receive him. He admitted that some sections of Tibetans are getting impatient and angry. To many a hard Q's, his impulsive laughter, as if, being half the answer!

I feel convinced that Dalai Lama has assured himself a place in the history of humanity. He has been never tired of being at pains to explain that, 'he, after all, is an ordinary, simple, just like all of us – a human being.' It is amazing that even his sworn political adversaries have not attributed any worldly scandal to him. He has been daringly candid to proclaim, "My views on morality differ from Buddhist religious practice ... morality and ethics must be secular and universal ... Buddhism is against homosexuality but I am not ... if there is love, compassion and consent, then it is alright ... He (Osama Bin Laden) is opposed to Saudi Royal family which is backed by the US. So his anti-Americanism is not based on religion but on political considerations..."

The observers of India-Sino-Tibetan relations had their antennas up last week when Foreign Secretary Nirupama Rao flew to Dharamshala on 10th July for, "closed door talks for 90 minutes with the Dalai Lama, in which high ranking official's government-in-exile including Prime Minister Samdhong Rinpoche participated." They speculated on the timing of the meeting – within days of National Security Advisor SS Menon's visiting China. Is this a part of some diplomatic shadow boxing ... way of some signaling to Beijing? China has indeed arrived, inspiring awe with biggest economic boom; the world also seems to await China's arrival in the range of freedom and democracy for her people - and the resultant moderation and responsibility in the conduct her international relations.

Addressing various forums in India, Dalai Lama has been fond of describing Indo-Tibetan spiritual relations with metaphor of Guru-Chela i.e. the Master and the Disciple. Replying to my question, during a recent lecture function at the Viveka Nand Centre for Strategic Studies, on the curse of caste system continuing to blight the destiny of India, he said that so many Shankracharyas and Gurus must come forward earnestly against the deep rooted evil.

Happy Birth Day to You, the 14th Reincarnated One! The world is keenly watching your Global Journey - with the hope that you will have the last laugh!!

Ocean of caste consciousness

The following article appeared in the online publication South Asia Post, Issue 114 Vol IV, June 30, 2010

India - Demographic Map

THE titanic decennial task of compiling the national census of India, the 15th since the first in 1872 and the 7th since Independence, has been billed as the largest ever such endeavour in human history. The exercise this time indeed involves much more than head-counting of her 1.2 billion people spread over six hundred thousand villages, 7,742 towns and cities of the 640 districts. Over 2 million of the census staff, while documenting persons in the families in terms of gender, age, education/employment will also enumerate the availability of toilet facilities, drinking water, electricity, the cooking medium, type of housing, etc, under some 36 plus 14 more headings in the census sheet. The millions of homeless sleeping under bridges, railway platforms, footpaths and other public places are also to be covered.

The census enumerators have been further mandated for the first time to record biometric data in terms of taking finger prints of each person above the age of 15 and also collect information on the usage of Internet, phones, bank account, etc. The data on finger prints, photographs - even of iris - will be linked with the project of National Population Register (NPR) assigning unique identity number to every Indian a card with 16 digits. The census operations will take 11 months, consume 11.63 million tons of paper and cost $1.9 billion. The USA is also conducting this year her 23rd census since 1791 and the exercise, apart from affecting the seats of each state in the House of Representatives and votes in the Electoral College, will also record the same sex marriages. The cost of the census would be US $11 billion.

While the Government of India (GOI) had grandly got all set to conduct the 15th national census, the argumentative Indian political players toying with 'the largest democracy of the world' suddenly got themselves entanged in a uniquely Indian epic combat of wits. To put the epic issue at stake in Hamlet's celebrated lines: "to count or not to count the 'Other Backward Classes', is a question; whether 'tis nobler not to ask the caste/or to put on paper an ancient painful truth ..." The splendidly intricate structure of walls within walls of the once upon a time scripturally structured mighty pyramid of castes of people of Bharat would indeed seem to require a contingent led by Lord Ganesha, the legendary scribe of Mahabharata. Lord Ganesha might further require a team of select staff on deputation from the office of Chitragupta, the Accountant-General of Hindu-Heaven to unfold and enumerate the details of the societal structural engineering attributed to Manavdharmasastra or Manusmriti and 'the 'second portion of Purusha-sakta hymn of Rig Veda', according to,bureaucrat-turned Acharya, Jagmohan Ji!

As for the identifiable protagonists for the 'caste counts', in the forefront are the Yadava-Trio supposedly speaking for the lower-middle-rung of the Hindu caste hierarchy. They insist that that the information so collated would be vitally valuable in framing more realistic policies for amelioration of condition of such segments of society as have been long pushed to the margins of the socio-economic development. Those who vehemently oppose the inclusion of 'Other Backward Castes' in the census 2011 sternly warn that the exercise is fraught with serious repercussions for 'the cherished ideal of nation building' and that the web of caste ratings is too messy to be logically separated and enumerated across the length and breadth of India. They point out that the inexperienced lower grade government officials-mainly school teachers-entrusted this task are the least competent to accomplish such a delicate task and that, in the given surcharged atmosphere, there is every possibility among many Indians to join 'a race to run backward!'

There is no need to labour hard to conclude that the most dehumanising institution of caste system of Hinduism - linking a person's worth to his birth - invented by ancient social-spiritual law givers has determined the tragic and turbulent course of history of India over the millenia. The Buddhism, Bhakt / Sufi movements, the new external and native faiths, modern reformers including Swami Dayanand and Mahatama Gandhi strongly challenged the system according to the circumstances of their time. The abiding bitter truth, however, remains writ large on the face and in the mind of India, "Jaati hai, ke jaati hi nahi-Caste has stubbornly refused, to be cast aside!" The founding fathers of the noble Constitution of India-including its chief-architect, Dr. BR Ambedkar - had a firm faith that the forces of democracy and freedom would soon bury the ancient caste divides replacing them with healthy politico-economic groupings. The nation would seem to have got reconciled in good faith to the various measure of affirmative action for those sections of society categorised as Scheduled Castes and Scheduled Tribes who had been systematically subjected for centuries to the oppression of untouchabilty and total exclusion in education and worth while economic activities. As for the other categories of Socially and Economically Backward Classes, the state governments were considered to be in better position to take all necessary remedial actions.

The decline of Indian National Congress as a mainstream nation wide political party since 1967 general elections released the regional and caste dominant outfits. The process culminated under Janta Party in the Second Backward Classes Commission headed by Bihar Politician BP Mandal Government headed by PM MR Desai. The Report was implemented by PM VP Singh during the turbulent politically-divisive phase in 1990 and thus started India's new tryst with 'Caste-crazy' polity, which has found a resounding political echo for the counting of 'Other', what was earlier called, 'Socially and Economically Backward Classes' in the national census to be completed by middle of next year. It is indeed baffling to observe that so strong is the spell of, 'Caste Mantra' that almost no political party has escaped being 'caste-rated'. The Cabinet of Manmohan Singh displayed a 'split wide-open' and the embarrassment required a gag order. The discipline-conscious Sangh Parivar had to adopt a subtle 'scriptural' double speak but it was clear that the RSS considered caste count a conspiracy against Hinduism but Gopinth Munde openly supported the move. The issue seemed to pose a challenging the dilemma for the Dalit spokespersons - alas, they have no national leaders - while Boota Singh has supported the Caste counting. The Dalit ideologues, however, do privately point out that the resurgence of OBC's had a negative fall out for the untouchable castes in as much as several OBC castes are their oppressors in the rural India. The Left who now seem to ideologically occupying 'ground zero' were left to drift along the forces of caste count.

The large tribe of socio-political activists, arm-chair analysts, moribund politicians - particularly in the country's capital - have found a 'great cause' to espouse or oppose in the caste count. The Hindi journalist-activist Dr Ved Pratap Vedic has launched a forum, 'Meri Jaati Hindustani' and has succeeded in invoving several eminent personalities of the past in joining the campaign. The Manmohan Mantra of G.O.P, i.e. Group of Ministers, would prefer sitting over the issue as long as possible and then might plead lack of logistics for the cast count along with national census - may promise the count by other agencies till the political sea storm blows over. The shaming and dishonoring of India on the altar of caste, however, relentlessly goes on in the heart of Hindustan with brothers killing sisters and parents killing daughters for their fault of falling in love with someone whose caste ranking did not match with hers - forget what caste was the matriarch Satyavati and how her ascetic son Ved Vyas had to be summoned to carry forward the genealogical line of the heroes and villains of epic Mahabhrata! The Indians who seek to purge the Indian Social Ocean of the most devastating poison of caste should look within the ocean of their mind to rediscover the unfathomable beauty of uniqueness and sameness of humanity at large on our little planet of earth! By the way, the census report of 1931 had estimated the number of 'depressed classes' at 50,192,000 in the whole of (undivided) India; in the United Province ,they constituted 23 percent of the total population.

The sound, fury and music of new age journalism

The following article appeared in the online publication South Asia Post,
Issue 112 Vol IV, May 31, 2010

EVER since the 19 month long dark epoch of Emergency in June 1975 - January 1977 - infamous for the curbs on freedom of press - the media in India has been in a heady spin evolving itself in embracing new challenges in the professional and technological domains of globalization. The last two decades of India's tryst with liberalisation and economic reforms have witnessed the fastest growth of institutions of mass communications and journalism. A large corps of well groomed and 'brave hearted' journalists have been scripting their own concerns and core issues perceived to be affecting the lives of a billion plus people of India, a vast majority in their own age group. It is precisely with these thoughts that I chose to write about Annie Zaidi's maiden book, titled in the youth lingo, 'Known Turf'.

It was a timely phone call from Hyderabad that enabled me to attend the function of the release of the book on 23rd of April by Shri Mani Shankar Aiyar, the freshly nominated member of Rajya Sabha, with a well deserved reputation for his incisive and hit-it-hard views on issue of socio-economic development and secular polity. The venue, a classroom size conference hall in the Annexe of India International Centre, mostly frequented by the retired 'Big Babus', was, for a refreshing change, overflowing with young people attired in all their carefree variety. Sh. MS Aiyar, dressed in trade mark kurta-payjama, graciously apologised for being twenty minutes late, making a reference to the mention in the book (at Page 267) how the long waiting ladies had admonished him in political rally in Dehradun. He told the audience how he had to agree to meet the persistent author of the book on the suggestion of Mr. P Sainath, the well known columnist on the rural scene in India. He further said that his long conversation with the author about the brave new themes and then the reading of the book convinced him to release the book. He read a couple of passages and the engaged in conversation with the author to the immense delight of the audience. The deep sensitivity and sparkling sincerity of the author towards the people and their issues dealt in the book enlivened the evening filled more with literary than hard core journalistic air about it.

Coming to the book, subtitled 'Bantering with Bandits and Other True Tales', published by Tranquebar Press, 280 page, paperback, is, according to the author, "a collection of essays, drawing upon research, travel and personal history." The book indeed opens with the 32 page chapter about author's trip to 'daaku land' -the Chambal Valey - when travelling by Shtabadi to Gwalior in Oct 2004 in the wake of massacre by the Gadariya gang, she discovers that Phoolan Devi - the legendary ex-bandit 'queen' turned member of Parliament was also travelling by the same train. There are sensitive portrayals of the people of the bad land, invoking parallels with the Bollywood films and references to historical records. To quote the author,

"Finally, I think in our national imagination, the life of Chambal daaku may be forfeit, but it is life that serves as a testament to the oppression people once suffered, before somebody stood up and said, enough!"

The net section with two chapters describes demanding dimensions of travelling and staying for a female reporter in the 'rural heart-land' of India,

"I had not eaten all day and dared not get down at the station to buy food ... it was the first time in my life that I could not sleep because of hunger."

The third section with seven chapters contains respectively the touching accounts of malnutrition among children in Madhya Pradesh,

"I usually do not touch babies...I should not have picked her up. It is hard to forget the sight of baby eyes that don't look into your own .. I should not have held her, for I remember now that she weighed less than my hand bag ... Quickly, I handed her over to her mother and fled. Fled, from the baby who weighed less than my handbag."

Then the author navigates the reader into issues of death due to starvation, displacement of people in the wake of big dams. The picture of dying weavers of silk saris in Benaras tells it all,

"The Benaras trip was a difficult one ... it was here that I discovered one of the most awful things about being a reporter: watching grown men and women break down."

The deeper motivation for my sharing this book for the readers of South Asia Post pertains to Sections IV and V - from pages 91 to 161, which touch upon fractured body and tortured soul of Punjab as viewed and examined by an open minded journalist who makes an enigmatic understatement,

"There is a bit of Punjab in my blood, although I don't speak the language ... dancing to a series of Bhangra and Gidda numbers in school ... from movies, from songs and legend...Sikhism...Excitable tempers. Money. Rivers of milk. Lassi...voice came out garbled and, until work forced me to, I hadn't felt any desire to try and decipher it."

Then follows the true tale of Bant Singh ,"who was in hospital (PGI, Chandigarh) minus three limbs because he wanted his daughter's rapists to go to jail." The author met him in the trauma ward of the PGI and noted,

"At the end of the day, having filed my story and putting my notes aside, I had written a diary entry ... 'How does one react...look at the bandages ... Or do you look away, into his eyes? ... talk of the incident in detail ... leave as soon as you have the information you need because ...because what can one say any way?... And what do you do when a man minus three limbs in a government hospital's trauma ward begins to sing?"

The author is told by Dr Promod Kumar, director of Institute of Development and Communication that, "Bant singh case was actually part of a longer, more subtle resurgence of Dalits.' The author quotes social scientists,

"Punjab had class and religious conflict.The next big thing was pipped to be caste conflict..the state has one of the highest proportions of Dalit population: about 28.3 per cent (but own less than 2.3 per cent of land) ... in 1991,the scheduled castes accounted for 52% of the state's poverty statstics, more than a decade later, this had gone up to 62 percent (page 99) ..."

The essay titled, 'I'm Getting Out' is an anecdotal account of the youth of Punjab for their 'foreign land' craze. They don't mind adopting any method in pursuit of their 'dream', never mind cheating by agents. The young women are not behind - they become victims, in words of author, of 'marriage method.' BS Ramuwalia is quoted, "It is big business...racket is worth at least Rs 10,000 crores." The chapter titled, 'Prone to Bonding' narrates tales of bonded labourers in the neighborhood of Ludhiana kept by the landlords for petty loans. According to Dr Manjit Singh, a Sociologist, 58% of Dalit households were caught in debt traps, 'families had worked without any wages for as long as twenty years.' In contrast is narrated the tale of blatant loot of Rs 286 crore (Page 115) by Panjab's 'political who is who' invoking waiver of loans of the Panjab State Industrial Development Corporation (PSIDC),

"Here were people who went about in fancy cars ... It wasn't that they could not repay their debts. They just wouldn't. Yet, their houses weren't locked up and they did not have to go looking for community land so they could relieve themseves."

The realm of faith and religion is analysed with a rare detachment and depth in the three chapters of the section V of the book. The author explains how,

"Sufism caught at my soul the way no mainstream religion ever had ... essence of Sufism was an open door policy and a witty, defiant attitude to people who try to gain monopolies on redemtion and divinity ... The first serenade was poetic. Kabir ... Mira Bai ... Bulle Shah ... Nusrat Fateh Ali Khan's voice ... Rabbi's, 'Bulla ki jaana main kaun? - I do not know who I am ..."

The growing popularity of Sufi tradition, particularly among the Dalits has been substantiated with reference to the author's discussions with a variety of sources including veteran revolutionary Baba Bhagat Singh Bilga. The chapter 'The Influential Truth' provides an informative account of Dera Saha Sauda in Sirsa,

"Watching Gurmit Ram Rahim Singh in action on the day of the jaam-e-insaan ceremony, I had thought this was as close to conversion as one could get, if you didn't want to formally renounce the religion your parents were born into."

The author points out that,

"Personally, I think that people have the right change religion like they change houses..."

The author further observes, quoting Prof. Sewa Singh of Kapurthala,

"The (Sikh) clergy is not worried about small Sufi deras ... The real threat comes from these new deras headed by either Hindus or Sikhs. Their followers are often from oppressed castes and are mostly poor ... orthodox clergy is so worried about appropriation of the symbols of their own identity ... Sacha Sauda chief's name ... Baba Ashutosh's beard! .. Piara Singh Bhaniarawala's Bhavsagar Granth ..."

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The two essays in VI section with headings 'What Do You Fear?' and 'Something that Passes for Honest' contain the author's soul searching reflections on the tradition of 'devotion and openness' in the family of her mother. She expresses her deeply touching perceptions of shrinking spaces of values of accommodation, compassion and decency in the paradox of 'divisions' and 'consumerism' driven emerging society of India, asking, "question of 'what' in religious or caste terms." She makes a poignant confession,

"A lot of it has to do with being a Muslim, of course. I doubt I'd have resented the question so much if I hadn't felt defensive, if it hadn't made apparent to me that being a Muslim was not such good thing..."

The author describes, in touching poetic details, how her maternal grandfather passed away on 6 December 2004, the day of "the demolition of the Babri Mosque," eighteen years ago. One of the last literary tasks Padam Shri Ali Jawad Zaidi was engaged in, in spite of having lost his eye sight in later years, was the painstaking editing of the various original editions of Ramayana in Urdu, by Muslim and Hindu writers! The picture of maternal grandmother, a pious Syed Muslim and professed vegetarian too, also comes vividly alive. In the wake of Gujarat riots, the author posed herself the heartbreaking question, 'whether I belonged here, in this country.' The answer was provided by her weather wisened woman friend who calmly pointed out that,

"perhaps I should think about where else I could belong ... I thought about it and came to the conclusion that there was nowhere else ... A motherland ... like your own mother ... cannot backtrack on the option of being your mother..."

The last section of the book takes the reader back to plight of Bant Singh and his raped daughter, Baljit Kaur and enlarges the issue as a nation wide curse where, "as a woman, it is easy to become a victim." The gruesome tales of female foeticide are even sought to be explained by a well-to-do gentleman from Haryana as, "People have a right to make a choice." The author digs deeper into the cultural notion that

"you must give up a daughter completely, retain no claim upon her, economically or emotionally ... the boy brings home the bread ... a bride who will provide other services ... The girl is a drain on resources ... And people in India will go on saying that investing in the girl is like watering the neighbour's garden"

The author further points out that,

"there is more behind foeticide than women not being around for their parents. And much of that is rooted in 'culture'...So,though parents resent having to bring up a child only to lose her, they are also anxious to let their girls go..."

The chapter 'The Top One Per cent' analyses complex issues of the marital and family kind for the well educated, professional and independent minded women of the 21st century India. The essay 'Real Power' puts forward interesting explanations why women don't receive the just remunerations for their work and how the example of the ban in Maharashtra on dancing in bars, "did not recognise their right to use their bodies and their skills to their own advantage." The chapter 'Too Much Interest' strikes a few hopeful notes in women empowerment citing instances in Uttarakhand. The last essay 'And So It Goes On' conducts, as if an open heart surgery operation of the victims, with the author putting herself on the operation table for surgeon-readers. The most shameful affliction of Indian male, is euphemistically called 'eve teasing'. She makes a sad confession,

"over the years, I learnt that that harassment on the streets is inevitable ... Each time I left the house, an invisible snake of suspicion came winding down from shoulder to back and I stiffened with apprehension."

She concludes saying,

"Now, I find myself forced to acknowledge that it might remain a way of life; that I will never be able to relax in a bus or train or street or park ... I also saw what I had to do ... Keep confronting ... Don't let the fear take over."

I can say that going through Known Turf has been a very revealingly enlightening experience for me in terms of 'a dialogue of generations.' I was indeed so uniquely privileged to have discourses on the eternal and currently passing problems of humanity with the author's poet-prophet grandfather in Iran on the eve of Islamic Revolution. The author, with her maiden book and still shy look, has invited comparison among others with Arundhati Roy - I would like her to be linked to the lineage of Qurratulan Haidar also, the narrator of epic tales spanning civilizations, combining her professionalism of a 21st century journalist and a proud hertage of visionary poets from the sacred soil of her ancestors from Azamgarh and Allahabad. How strange that during her travels in Panjab, "Saadi Annie ...intelligent kurhi (Page87)" mostly interacted with the persons whom I had also 'discovered' around the same time after my return from duties across the globe for more than three decades!

In time of terrorism, Pakistan seeks peace in Sufism

The following article appeared in the online publication South Asia Post, Issue 108 Vol IV, March 31, 2010

AT the first sight, it indeed appeared a bit intriguing to me to receive an e-mail invitation on 6th February for, 'International Conference of Writers & Intellectuals on "Sufism and Peace" to be held in Islamabad from March 14-16, 2010. That it was being organised by Pakistan Academy of Letters (PAL)/Government of Pakistan seemed OK but it was the name of Mr Fakhar Zaman, Chairman of PAL which was reassuring and made me inclined to think positively about my participation in it. Fakhar Zaman has been, like an inspired and dedicated Sufi, steadfastly pursuing the ideas of nourishing Indo-Pak forums for friendship and creative interaction.

The tougher question, of course, seemed to be the timing of the conference - the Sufi Discourse under the alarming shadow of terror looming large on all horizons in Pakistan!

While keeping fingers crossed till the last about availing this tempting opportunity of revisiting Islamabad after more than fifteen years, I soon started pondering over all the aspects of the topic of the Conference. I could recall how as a school child of seven, I was taken by my father to the dim lit Dharamshala for an evening of Sufi music by eminent Qawwals of Malerkotla who had come to perform during the Lohri festival (1952) in our village; all that I still remember is that they were singing one of the 'Qaafis' of Bulleh Shah with its refrain, 'Aap Yaar binan nee Rabb Rehnda...God cannot live without a devoted lover!' After a few years, I chanced to find a book at home, with its sides eaten by the white ants: it turned out to be, 'Rubbayiyat of Omar Khayyam' with a remarkable poetic translation in Panjabi with full rhyme by S. Gehal Singh, a Retired judge. I could soon learn several of them by heart - and can recite even today !

Later while doing my Intermediate in the Govt College Malerkotla during 1959-61, we had a textbook of Panjabi poetry titled, 'Purana Makhio', ie 'Old Honey'. Prof Iqbal Singh, a short and rotund Sardar migrant from District Jhang with his typically pronounced accent of Panjabi, particularly vowel 'o'-a tingling for us Malwais of South of Sutluj - taught us poetry of Baba Farid, Bulleh Shah, Shah Hussain, Sultan Bahu, Baba Vajid, etc, explaining at length the meanings and contexts. All that has endured with me and how ecstatic to listen that poetry sung by talented singers like Jagjit Singh (class fellow in 1961-63), Hans Raj Hans, Jasbir Jassi etc. While doing my MA in English in Goverment College Ludhiana, we knew from friends doing MA in Panjabi how Prof Gulwant Singh was an authority on Sufism and Prof Pritam Singh has done a scholarly research on Baba Farid. After joining Indian Foreign Service, my first posting was to Iran and a rare satisfaction for me was the opportunity on 22nd March, 1977 to have made pilgrimage to Omar Khayyam's mausoleum in Nishapore. I could visit monuments of Hafiz & Sheikh Saadi much later in 2000. In Spain, I could visit the monastery of Saint Teresa of Avila (1515-1582 AD), the Christian soul - sister of celebrated Sufi saint Rabiah of Basrah(717-801 AD)

The terrorist’s attacks in Lahore on 12th March and anxiety expressed by family and friends in this context notwithstanding, I was able to take them into confidence and boarded evening flight to Lahore on 13th March, overruling fears by my wife, reminding me of lines in Julius Caesar. I was immensely relieved to meet at Indira Gandhi International Airport other friends including author Pran Neville (famous Lahori); former VC Jamia Millia Shahid Mahdi;the veteran of AIR and eminent Urdu poet Zubair Rizvi; Satish Jacob of BBC fame who were also braving to travel to Islamabad. We were soon in legendary Lahore and were able to reach Islamabad before the change of date. The made to order beautiful capital of Pakistan is often described in words of poetic wit including its splendid isolation from the mainstream hustle bustle of life in Pakistan. The security 'Bandobast' was writ large all around - the 'masti and Josh-o- khrosh' was clearly missing, strikingly reminding me of period of long night of terror in our own Panjab. How long would the shelf life of terror be for our neighbour? I deeply felt like offering prayers to all the Sufi saints of the subcontinent for peace within and progress around for all the people of this ancient civilization!

Coming to the Conference, Mr Fakhar Zaman and his dedicated team of PAL colleagues presented a picture perfect in terms of courtesy, hospitality and facilities for delegates of more than thirty countries. The Pakistani writers and academicians were well represented. About 40 papers were presented on different dimensions of Sufism and Peace. Fakhar Zaman had himself set the parameters in his inaugural address dwelling on the role players by writers in the revolutionary progressive movements in the of world, including Pablo Neruda, Andre Malraux, Camus and Faiz in Pakistan. The strong delegation of Sweden led by eminent poet and peace activist, Peter Curman, mooted the idea of, 'Peace Cruise in the Indian Ocean' of writers and intellectuals on the similar cruises earlier in the Baltic, Black and Aegean. In a departure from scheduled programme and amid tight security, the delegates were hosted and addressed by President Asif Ali Zardari at the President's House. Sardar Asif Ali, the influential Minister of Education, also participated in this function.

Mr Zubair Rizvi of India who was not listed to present any paper but was specially asked to speak gave an eloquently detailed account of of the strong manifestations in India of the Sufi inspirations in various realms of arts like dance, theatre, painting, music, etc. and mesmerised the audience by concluding with his popular poem, 'Aman ka Geet' Mr Tulsi Diwasa Joshi of Nepal was also listened with deep interest for poetic presentation profused with his poetry in English. Mr Salman Taseer, Governor of Panjab made an impressive address, qouting Allama Iqbal and other Sufi saints in the morning of of 16th March. Mr Mahmud Erol Kilik, a prominent Turkish scholar on Tasawwuf, presented a competent paper highlighting contribution of Ibne Arabi as a Sufi philosopher. I was suddenly asked to be in the presidium in pre-lunch session. I shared my intellectual and personal encounters of the Sufi kind, particularly highlighting the unique contribution of Sufi saints in the the spiritual and literary heritage of Panjab and that Baba Farid's poetry has been given the singular honour of inclusion in the Sikh scripture Guru Granth Sahib. There were several lady scholars who read interesting papers referring to message of love of humanity by Sufis irrespective of all divides. The cultural show with by students of University of city Gujrat on 14th March was impressive with background Panjabi Sufi poetry and, most surprisingly, Amrita Pritam's celebrated poem on Partition, 'Ajj Aakhan Waris Sha nun...I appeal to Waris Shah.’

The media attention to the Conference on a daily basis, perhaps as some calculated measure, seemed moderate though several younger TV reporters were at the venue and recorded interviews, particularly with the Indian participants to be telecast later. The TV channels seemed quite flourishing in terms of live discussions on current national issues. Mr Fakhar Zaman, in a briefing on 18th February, had said that Mohtrama Benazir Bhutto Shaheed had desired in her address to the International Conference on 'Literature, Culture and Democracy', held in Nov 1995 that such a Conference should be held, 'to highlight Pakistan's soft image in the world'.

The observers have pointed out that the rising tide of extremism and terrorism in Pakistan since 2007 had led even the Musharraf regime to turn to Sufism to counter 'Talibanized Islam' particularly after army action on the Red Mosque in Islamabad in July 2007. The PPP led Govt since February 2008 has two prominent Feudal Pirs in PM Youssaf Reza Gilani and the Foreign Minister Shah Mahmud Qureshi. The PPP Govt has revived the National Sufi Council and has been seen inching closer to Barelvi movement and sectarian groups opposed to Deobandis and the Taliban. It is pointed out that the number of Pakistani madarasas had grown from 250 in in 1947 to around 10,000 in 2002 with over 1,50,000 students attending them; currently their number is 13,000 to 15,000 with highest growth in southern Panjab. The cumulative Saudi support to these madarassa has been estimated in the range of U$ 70 billion. It has been observed by the knowledgeable sources that while the Wahhabis make up only 2% of world's Muslims, they have been using their huge oil revenues to marginalise moderate and tolerant Sufi philosophy. It is also noted that while some 60% of Pakistanis are 'Barelvis' with moderate interpretation of Islam have only 13% of madrasas, 19% 'Deobandi-Salafi-JI' conrol over 70% of the madrasas in Pakistan. According to Y. Sikand, an eminent scholar of Islamic affairs, in some Sunni-Deobandi madrasas, Jihad (Holy War) against Shias is as much a religious duty as jihad against non-Muslims: any space for culture of dialogue simply does not exist.

While in modern epoch, the US/West has to share some historical blame for supporting autocrats/tyrants in the Islamic world as well for having 'mid-wifed' the one dimensional Islamic radical sect to spite the former adversary, the Soviet Union, time has indeed come calling the Islamic political & spiritual leadership around the world to rise to the occasion to face the new millennium with the pristine truth and a fresh outlook. Islam, as the largest Faith of Humanity with the most magnificent civilizational contribution in the history of mankind, has to play a vital role in furthering the cause of peace and prosperity for race of Adam inhabiting this planet. To quote one of the verses of Maulana Jalal al-Din Rumi (1207-1273 AD) in which God tells Moses:

Thou had been sent by God, O Moses Not to divide but to unite His creatures.

Lost and Found in World of Books

The 19^th Biennial New Delhi World Book Fair (NDWBF), was held from 30 January to 7 February, 2010, in the sprawling Pragati Maidan. The National Book Trust Directory stated that the Fair, spread over 42,000 square metres, with over 2,400 stalls and stands by 1,200 participants including 35 foreign exhibitors from 15 countries, 'showcased the diversity of one of the largest book industry in the world.' It was highlighted that the 19th NDWBF, in view of the capital hosting the Commonwealth Games during the year, had a special Theme Pavilion of books on various aspects of Sports, 'Reading our Common Wealth.' The Pavilion hosted several sports legends including Milkha Singh. There were exclusive Youth and Children Pavilions as well as the 'Collective Exhibit on and by Pandit Jawaharlal Nehru.' As per practice, many eminent writers were felicitated at functions of book launches, discussions on publishing and related issues.

Since returning to Delhi in December 2003, after a stay in seven different capitals spanning a period of over 21 years, I have been again an avid visitor to the last three editions of the NDWBF in the company of Vijay Mangla, my durable librarian friend of more than four decades. This year, I first visited the fair on Wednesday, 3rd Feb for a very special reason: to pick up the copy of Baba Pramatama Nand authored book, 'Gajjan Bilaas.' Why was the Book so very significant for me? Well, the family elders had always told me that I was the veritable golden apple of his eyes Pramatama Nand Ji whose dearest great-grandson I was. And it was he who had given me my name, even before I was born! He was reputed to be the most eminent scholar and Ayurved-physician of the area. He was the most revered Guru-Pitamah of my father, Vaid Haridial Nand, himself a distinguished classical scholar and Ayurved practitioner!

As a child of four I had mounted on the strong and broader shoulders of my eldest maternal uncle, performed the duty of honour to the esteemed departed by waving the sacred 'Chaur' - the fly-whisk at his 'Bavaan' - funeral procession - on October 19, 1947. My real great-grandfather Baba Giata Nand Ji, elder brother of Pramatama Nand Ji, passed away on August 20, 1951 and I had performed the same duty again. The only sister of my five great grand fathers, Chetan Kaur by name, called Bhua Ji by the entire village, had been residing in the parental home since all the members of the family of his in-laws who were doing business in Calcutta had died during the epidemic of influenza in 1918. She had survived being on a visit to Panjab and lived long enough to expire in 1960. She had been telling me all the long tailed tales of 'jagg beetian and hadd beetian' - the stories of others in the world as well as those of personal and family experiences.

Coming back to the book, 'Gajjan Bilaas', literally penned in the early thirties of the 20th century. It refers to the chronicle of the first Patriarch of our family, Baba Gajjan Shah, also called Laal Singh / Mastaan Singh, a much admired and sought after saint of great spiritual attainments of his time. The book, quoting verifiable sources like the orders of rulers of states of Malerkotla, Patiala and Maharaja Ranjit Singh, determines that Baba Ji lived from 1734 to 1839 AD. The author has adopted the traditional, 'Janam Sakhi' style of narrating the main events - including miracles of spiritual powers - of the extraordinary life his great grandfather whose parents of nobility had been blessed by Guru Gobind Singh Ji. The language of the book, originally of large sized 470 pages, in Gurmukhi script, in impeccable hand of Pramatama Nand Ji, is exalted Hindi Sant-Bhasha with frequent resort to classical poetic forms of Doha (couplets), Chaupai, Kabitt etc. I had been hearing and 'overhearing' so much about this family chronicle from my father, grandfather and great grandaunt Chetan Kaur ji, particularly quoting poetic pieces. It may be mentioned that Baba Pramatama Nand Ji had died issue-less, and while all his properties and material belongings etc were claimed by a nephew, the various books, medicines, music instruments etc were claimed by my father (Born August 30 1920) who had been studying at the feet of his Guru-Pitamah since his early life.

It was in 1992, 14 years after passing away of my father, that I could persuade my family that a few photo copies from the original 'Gajjan Bilaas' be made. The first copy was placed at the Samadhi of Baba Ji (photo on title of book); one was given to Prof Pritam Singh Ji of Patiala who knew my father and one has been travelling with me across continents. It has been indeed a brave task on the part of Dr Gurprit Kaur, Assistant Professor of Panjabi in PU, Chandigarh, a daughter in-law of Baba Ji's village, to have undertaken the task of 'Translation and Edition' of this significant work in the evolution of prose of Panjabi. I do not want at all to belittle the tons of labour of love involved in imparting a contemporary readable form to this work compiled more than four generations earlier, but would have certainly wished a much more rigorously researched approach in placing the work in its more appropriate and broader context - historical, literary, poetic and above all spiritual. The book begins with an erroneous sentence and is replete with incorrect 'Pad-nikherh' separation of words written in old all-joined style. Some portions of the original text have been omitted without giving any explanation in the preface.

The Deras have been currently more in the news for dubious deeds and divisive issues, the life and work of a saint-scholar-physician like Baba Pramatama Nand Ji certainly tell us golden tales of institutions comparable to Academies of celebrated Greek philosophers. Long before the British schools for the common people, more so in native states like Malerkotla, appeared on the scene, the personalities of the calibre of Pramatma Nand Ji were using their own resources to impart a multi-purpose education including classical languages, medicine cum pharmacy, instrumental / vocal music, not to speak of Yoga, horse riding, chess and even cooking! I am proud of my father who could come upto to all expectations of his Guru-grandfather Pramatama Nand Ji. I always pray to be fractionally as well learned as they were-without recourse to English!

As for the Book Fair, I and Vijay Mangla again roamed about in far flung halls of book stalls like 'lost and found' children, on Saturday, 6th February. We were keen to attend a meeting of octagenarian Hindi author and acclaimed editor of prestigious 'Hans', Rajinder Yadav with the readers but instead ran into Prof Mahip Singh, Hamanshu Joshi and others. I could again meet the young man at the big book stall of Bible Society whose name, surprisingly, turned out to be BR Ambedkar - told him with blunt affection that he has a tough task to live upto the reputation of his name! We bought a copy of 'Heer Ranjha' by Kaife Azmi, i.e. the text of the script in poetry of the film - we had seen this film together when I visited Delhi for the first time in June 1969 - sweet memories should not be be allowed to lapse! I also purchased a set of books to learn Sanskrit along with a DVD brought out by Rashtriya Sanskrit Sansthan, priced most modestly - Rs 220/- only; never too late to learn something new! I also bought two copies of Krishdvaipayan Vyas, a masterly book by Bengali scholar Narsinh Prasad Bhaduri. It elaborates the most fascinating multifaceted character of the creator of Mahabharata. The visit to the eight book stalls of Panjabi revealed almost a deserted look. When i asked one of the owners about the future of Panjabi, he was candidly frank - the large Panjabi community of the capital should be interested to know what he had said. Interestingly, the book Gyan Sarovar which I had mentioned in these columns as the book I had bought in December 1957 for the prize of two rupees given to me by teacher Ashni Kumar Ji in ninth class was available for Rs 125/-still worth the amount!

The RSS had put up an impressive stall showing video film of Guru Golwarkar's life while leftist publishers appeared invisible. The books of Jyotish and Vaastu Shastra were selling like, what I learnt at school, like hot cakes. The future - and even past - would seem to hang heavy over the present which surely carries both in its soft belly! The books seem to hold key to all the three dimensions of Kaal-Time - a cyclical concept in the heritage of India. Talking about books is a never ending topic-more of of it later.

The State of Ambedkar's Republic of India @ 60

The following article appeared in the online publication South Asia Post, Issue 104 Vol IV, January 31, 2010

IT happened a decade after Independence. I was a student of 7th grade in Mahatma Gandhi Memorial National School - the name had been changed to mark Independence, from much simpler, Public High School, by the Congress Party activists of the small market town of Ahmedgarh, 20 Km from Ludhiana. One pleasant February evening, I was both intrigued and delighted when my father introduced me to the the new decimal coins - Naye (i.e. new) Paise, in denominations of one, two, five, ten, twenty-five and fifty, which he had received with a small sum of Muaffi (i.e. revenue) reimbursement from the Government treasury of Tehsil town of Sunam. While the virtues of the concept of the decimal system took much more time to sink in, the brand new shining coins, with the Sarnath Lions as emblem, surely reinforced in my consciousness that the freedom of the country has been further consolidated. The republic of India had truly arrived! Bollywood songs proclaimed, as they do today, the march of the nation - Badla Zamana, Bhai, badla zamana; Chhe Naye Paison ka, purana ek Aanna! It was after more than seven years that coins with with image of the British monarch were officially withdrawn from circulation.

School Books of Mathematics took their own sweeter time to introduce decimal measurements, replacing calculations using 1 Rupee = 16 Aannas and 1 Aana = 4 Paise = 12 Payees! The old 1 Rupee coin, with silver content, given to me by relations as 'shagun' on my birth 13 years ago; preserved in the family, I was then told, had come to fetch 14 new Rupees!

Time, conveniently or intuitively reckoned in decades; in personal lives or historic context, has indeed been witnessing a constant revaluation and devaluation of not only of all money, metals, materials but prominent people and other livings species too. It took more than four decades for the ruling elite in India to put Dr. Bhim Rao Ambedkar on a pedestal where he truly belongs, i.e. as the Architect-in-Chief of of the Constitution of the Republic of India and the foremost original thinker on the totality of the complex heritage and challenging future of India as a modern democratic state. He is now not only the 'reincarnation' of Lord Buddha for the mythologists of 'Dalitology'. The vote bank ideologues of all hues of India's political spectrum, from Saffronite Hinduttava, the Grand Old Party with the patent of Tricolor, various fringes of Red - all would seem to have discovered their comfort level in hailing the 'Untouchable' Doctor as a great modern day law giver ('Manu'); a visionary social reformer; a revolutionary thinker etc. Hounded during his life, denying him any political space, all parties would now seem to be competing to exploit the legacy of 'Bharat Ratna, 1991' in their own terms. The social and economic emancipation of his people, alas, still awaits! Betrayals, by manipulators from the ranks of even Dalits, continues.

As for the noble document of the Constitution of the Republic, the wise Doctor was at great pains to emphasise over and over again that ultimately even the best of system would depend on the quality, character and commitment of those entrusted to run the levers of power of governance. The Parts 3 and 4 pertaining to Fundamental Rights & Directive Principles have been characterised as the 'conscience' of the Constitution and it has been here that the leadership of the country has miserably failed to deliver. The high ideals of equality before law, freedom to profess any religion, access to education and social welfare, improving public health and raising level of nutrition and standard of living have been grossly neglected. India ranks lowly 134 in the Human Development Index of nations, with a staggering 46% of children in the under 5 age group malnourished! Meanwhile ,the number of MP's with declared assets in Crores has increased from 156 in 2004 to 315 in 2009; further, the number of MPs with criminal cases against them rose fom 128 to 150, and 73 (i.e. 15 %) with serious crimes, during the same period. The mystery of sacks full of currency notes emptied on the floor of the Parliament during the No-Confidence Debate on July 22nd, 2008, proven cases of MP's in scandals of 'Cash for Questions'; direct involvement in immigration rackets and crimes all kinds would make the Father of the Nation and the founding fathers turn in their graves! The Rajya Sabha, Upper House of Elders, has its own horror tales with 'cash & carry' ticket of membership to the rich, and resourceful looters. The live telecast of the sessions - when Parliament is allowed to function for brief intervals by the rowdies - present a pathetic spectacle! Most of members regularly play truant like spoiled school children and most significant bills are passed without a word of debate. What a privilege and soulful opportunity it was for me to gain entry into the sacred precincts of the Parliament House on 22 March, 1971 - and listen to Comrade AK Gopalan belabouring Finance Minister YB Chavan with the refrain in speech - 'treat thy self, Dr Chavan!'

The Indian Constitution, the lengthiest in the in the world, has been amended 94 times up-til now. To quote Ronojoy Sen, "India's astonishing religious and ethnic diversity, caste inequalities and widespread illiteracy and poverty demanded unique provisions...a remarkably forward looking document that enshrined individual liberty, equality of opportunity, social justice and secularism." The 86th amendment in 2002 making free and compulsory education for children from age six to 14 a fundamental right, followed by Right to Free and Compulsory Act 2009; Right to Information Act 2005; National Rural Employment Guarantee Act 2005 have been cited as examples of peoples movements on constitutional rights. The renowned constitutional expert Fali S Nariman underlines, "... we cannot work any system unless we re-inject some degree of idealism and morality into politics." Azim Premji of Wipro says, "All the wealth we generate is meaningless unless we have corruption free good governance...Inclusive growth and social justice is outcome of good governance." The eminent author on the Indian constitution, Granville Austin, points out that successive governments, nationally and in states have fallen short of living up to the values of the Preamble, and the fundamental rights and Directive Principles. This has allowed lower castes to remain in poverty and under oppression by upper caste politicians. The crusader for rights of the marginalised people, Medha Patkar, says that, "state has progressively sabotaged the basic values of our constitution." The 11 member National Commission to Review the Working of the Constitution with former Chief Justice MN Venkatachaliah appointed by the NDA Government in February 2000 submitted its report in March 2002, "taking care to steer clear of the controversial issues." The 249 recommendations of the commission failed to generate much debate and was confined to oblivion by the successor UPA Government.

The period of the last two decades of the liberalisation of the economy with impressive GDP growth has also witnessed the shrinking of the role of state in the crucial sectors of social development. The gross commercialisation, particularly of education and health, is indeed unwise and worrisome. The slogan of 'public -private partnership ' is viewed by many as, 'a partnership for private profit.' A sound and inexpensive system of education within the easy reach of the vast number of the deprived sections of society would be the key to the realisation of high aspirations of the nation, instead of cutting into more and more pieces of quotas and reservations. Ambedkar's people continue to face discrimination and oppression, taking new forms and atrocities against them, have seen a steep rise across the country. The birth centenary of Ambedkar in 1991 indeed inspired many to be determined to resist any manifestations of prejudice and discrimination against them by the upper caste in the rural interior. The triumph of Dalit leader Mayavati in the largest state of the country, inspite the negative media reports, has instilled new confidence and pride among Dalits in not taking things lying down. A radical and thoughtful agenda to transform their their social and economic conditions, however, still awaits.

So much is being said and written about the most pervasive emergence of 'Parivaarvaad' , 'Paisavaad' and 'Pehalvaanvaad' i.e. family and dynasty, money and muscle power in politics, sapping the vitaliy of democratic values. The extremist elements with domestic roots and the cross border terrorism pose serious and complex threats to the security of the nation - they have to be met resolutely. The centre-State relations would require to be managed in a more even handed manner, above the narrow party lines.

The 61st Anniversary of the Republic of India deserves to be re-dedicated to the serious revaluation of the works of Dr. BR Ambedkar, the most scholarly and most bruised titan of the freedom struggle of the country who always thought ahead of time. A firm believer in democracy as a real way of life and citizens rights, he could very well visualise all the evils the democratic practice in India could be heir to. He sounded stern warnings, "To have popular government run by a single party is to let the democracy become a mere form for despotism...Despotism does not cease to be despotism because it is elective. The real guarantee against despotism is to confront it with the possibilty of its dethronement." Let the many splendored life of Ambedkar inpire us all - the Indians for whose brighter future he gave his all.

It would be a sheer pity for India if a giant of the universal ideas of Ambedkar were dwarfed to belong only to his caste!

The Eighth Pravasi Divas

The following article appeared in the online publication South Asia Post, Issue 103 Vol IV, January 15, 2010

I don't want to sound overly judgemental in my perception or belittle the much labored event by a Ministry still struggling to come out of infancy and over dependence on the MEA but so ably led by indefatigable Keralite Vayalar Ravi. The perceived impression that exercise has been assuming the character more of a fashion show of 'Pardesi Models' some how refuses to disappear.

This time - the eighth edition of Pravasi Bharatiya Divas - the 'Desi Lords' led by the Chief guest Lord Khalid Hamid of Hampstead, Baron Prof. Bhiku Parikh, Lord Megh Nath Desai (of Sai Baba hair style) were conspicuously noted to be roaming about at different ramps doling out generously 'the wisdom rooted in the values of the lost Empire' to tackle the complex global issues of inter-faith accommodation; India's Place in world; Achieving 9% Growth in India etc.

The much touted 'Distinguished Global Indian Oration' delivered by the eminently acclaimed economist Prof. Jagdish Bhagwati was also found short on inspiration and innovation. While Baron Bhiku's presentation on India's foreign relations, 'supported' by irrepresible Shashi 'Twitter' Tharoor was at least able to incite a media controversy, other learned presentations were largely ignored by the omnipresent media.

The much mentioned announcement by Prime Minister about 'Right to Vote' for the NRI's during the next General Elections found few takers for different reasons. It was also pointed out that the major share of NRI's remittances (around US$22 billion) comes from the Gulf workers. While the Chinese Diaspora has been the leading investor in the development projects, the share of Indian Diaspora's share has been only 5% of the Foreign Direct Investment.

The states level sessions with the Chief Ministers of Gujarat, Jammu & Kashmir, Madhya Pradesh, Maharashtra and Deputy CM of Punjab making presentations were considered useful with Narender Modi speaking in chaste Hindi, and Omar Abdullah with his witty plain speaking being most impressive. Sukhbir Badal promised the NRI Commission in Punjab while earlier in the seminar a Punjab advocate Anil Malhotra had referred to mechanism of fast track courts for the NRI cases. The Punjabi NRI VIPs from Canada were more in the news for social events outside conference.

The news flashes from Australia about attacks on Indians cast a long shadow on the the proceedings of the conference with Vayalar Ravi making a strong statement that Government Australia must do more to protect the Indians. Three years back, the increasing number of Indian students in Australia had been hailed as a valuable positve factor in bilateral relations.

With Bharat Samman Awards given to many more of Mother India's children living abroad, the Mela cocluded with pious declarations to meet again after the Commonwealth Games with Delhi transformed into Global city!

Happy New Year 2010 !

Kingdom of a single religion and many mysteries

The following article appeared in the online publication South Asia Post, Issue 101 Vol IV, December 15, 2009

FOR the Kingdom of Saudi Arabia blessed by Almighty Allah with 25% of planet's known reserves of oil, not to be in the news is the best news! But when a country is so fabulously rich and so sparsely populated is also the land of the Two Holiest Mosques of Islam hosting the largest annual congregation of the Muslim pilgrims from all over the world, friendly and envious international attention is impossible to be avoided. And to add, when the most luxurious dreams had been ordered and realized in the largest desert by the recognised 39 sons of King Abdul Aziz Ibn Saud, one can expect even the most realistic accounts to be the stuff of which dreams are made of. Even the sworn critics of Saudi rulers will, however, have to admit that children of Al Saud have proved themselves to be the most competent managers and custodians of their enormous wealth and that too in the most volatile region continuously rocked by seismic scale violent conflicts in the recent human history.

The Kingdom and its character were most unexpectedly interrogated on the last 21st November at the forum of International Conference of Jurists on International Terrorism and Rule of Law graced by the President, Chief Justice and the Law Minister of India. The interrogator was the eminently controversial and irrepressible lawyer & former Law Minister, Ram Jethmalani. The self confessed maverick, 86 year old veteran of many politico-legal battles, in his typical Jethmlanian blunt speak, Ram identified the source and financial strength of 'Islamic-Jehadi Terrorism' to the ideology of Wahhabism, patronised by the rulers of Saudi Arabia. The former Law Minister went on to say, 'India has friendly relations with a country that supports Wahhabi terrorism.' He castigated the jehadi doctrine which allegedly propagates the belief that martyrs would "get a place in the heaven and the company of the opposite sex there." Poking fun at this idea of God, he wondered at, "Almighty's job in heaven". This was enough to incense the Saudi Ambassador Faisal-al-Trad to go up to the dais to protest and stage a walk out - a spectacle rarely seen in meticulously organised such functions in India.

With the controversy ignited, Law Minister M Veerappa and the event organiser lawyer Adesh Aggarwala were quick to mollify the the Saudi envoy to come back and defusing the situation by stating firmly that the views expressed by Jethmalani were strictly his personal. Jethmalani himself attempted a damage control saying that all religions had their share of terrorist elements. Justice Awn S Al-Khasawneh of the International court of Justice cautioned the former Law Minister, 'against making sweeping comments...' President Pratibha Devi Singh Patil stuck to her prepared text referring to the "need to work towards universal ratification and full implementation of international conventions and protocols related to terrorism ... financing of terrorists ... money laundering ... regulation of charities ... circulation of fake currencies ... nexus between narcotics, drug trafficking, illegal gun running and terrorism". Delivering the Valedictory address, Vice President M. Hamid Ansari pondered over the the teasing aspects of the topic and elaborated, "that societies and polities differ on the purpose of Rule of Law and how the elite are able to subvert the Rule of Law with money ..." Some lessons for the aged Lawyer in diplomacy and decency of expression by some one a generation junior to him!

The venerable Jethmalani has, however, taken me to my own innings of posting of one thousand plus nights - September'89 to August '92 - in the Kingdom. Saudi Arabia would indeed initially arouse strong nauseating feelings among any non-Muslim and even liberal Muslims for its obsessive preoccupation with its own Brand of Islam. The put off reactions could, however, start cooling down in terms of comforts of different kind once one stops asking for what is not there for asking!

The people of Saudi Arabia - not long ago the roaming brave children of mountains of sands and hot winds sweeping during the day - have been witness to a transformation of their life at break-neck speed with centuries compressed into decades! All the miracles - from camel ride to Cadillac and from tent to the most audacious dreams in architecture - have become a reality in a single generation.

King Abdullah bin Abdulaziz Al Saud(90) had been Crown Prince to half brother King Fahd for closer to a quarter century; the current Crown Prince Sultan(85) has been Defence Minister for 47 years; Prince Saud Bin Faisal should be the longest serving Foreign Minister since 1975 ... the Kingdom (2.2 ml sq km) was after all founded in only 1932 and it is still ruled at the top positions by only the second generation of the Founder! More than 40% of the population (24 million) is under 15 years; the GDP per capita is $20,500; of the 6.4 million foreign work force, India contributes the largest, about 30%; Saudis have been reliable suppliers of about 23% of India's oil imports; the number of Indian Haj pilgrims last month was more than 160,000.

As for the Wahhabi sect of Islam, named after Muhammad ibn 'Abd al-Wahhab (1703-1790) practised in Saudi Arabia, it need be understood in the typical overall local circumstances in Najd region of the desert Kingdom. The single dimensional interpretations, "to purify Islam by returning Muslims to what he (Wahhab) believed were the original principles of Islam" have been increasingly found incompatible with the running of a modern state by the Saudis themselves. The strict segregation of sexes & role of women in society (70% in universities but 5% in work force); the challenges posed by modern education; the questions of whole range of universal human rights; the enforcement of Shariat code (amputation of body parts for crimes of theft/public beheading - 102 in 2008 including 40 foreigners) but a section of extremists turning against the regime itself; the continuous fall out of 9/11 and imbroglio of Afghanistan - the richness does not offer ready made solutions to all such problems of Saudis!

The closer links of Saudi Arabia with Pakistani rulers, particularly since the flow of huge oil wealth and the Afghan crisis; needling of India in the forum of Organisation of Islamic Countries(OIC) and flow of substantial Saudi funds to select Islamic organisations have been under scrutiny in the Indian Media. The signing of Delhi Declaration by King Abdullah and PM Manmohan Singh on January 27, 2006 has been hailed as a historic landmark. The two countries have significant stakes in ensuring peaceful environment in Asia during an epoch widely predicted to be the 'century of Asia'.

As for my own 'thousand plus tales' of sojourn in Saudi Arabia, suffice to narrate only one here. It is never easy for diplomats in Riyadh to have Saudi officials at their parties. The religious police - Muttawa'an - could be lurking around anywhere 'sniffing scent of the forbidden liquid'. I was luckier in having a friend of great wit and wisdom in Hussein Marzouki, deputy Chief of Protocol, who was reputed to be the ever-smiling and ever-helpful face of an otherwise stern and cold Foreign Office.

It was late past mid-night of a lively dinner evening at my home when Ilhan Atink, popular Turkish counsellor who had served in Tehran before coming to Riyadh persisted in asking Marzouki, "When will we see Saudi women driving on the roads of Riyadh?" The ladies of American forces had indeed been a great sight in drivers seats during the recent days of war over Saddam's occupation of Kuwait. Marzouki got up with a full throated laughter, pointing at his Rolex watch. Ilhan was still pressing for his reply. Marzouki, again waved out his watch saying, "Anand, our Indian host, has got my answer," and asked me to speak. I, just intuitively said, "Ilhan, Mr Marzouki says that it is a matter of time." There was a loud laughter among all the friends gathered that night and Marzouki left, patting me on the back.

The journeys of all the Faiths of humanity on the path of the ultimate universal truth(s) would seem to be destined to be excruciatingly too long: there is, however, going to be no escape from striking equilibrium between the two planes - the earthly and divine. "The different people would always want different things out of life," to quote celebrated thinker Isaiah Berlin," that this was part of human condition, and we had better get used to it." Saudi Arabia too would deserve to take its time to 'get used' - and strike its harmony with the other religious harmonies!

Casting Caste on World Stage

This article was carried in Online Fortnightly, South Asia Post, Issue 98 Vol IV, Oct 31, 2009

 

http://www.southasiapost.org/2009/20091031/focus.htm#4

IF the "shoonya" of "Ganit Shashtra" , the concept of "Zero" in the "science of Numbers/Mathematics" has been often hailed as most revolutionary contribution of 'ancient' India to the world civilization, the code of "Varna Ashram Dharma", popularly called "Jaati Pratha", ordained with scriptural Divine origins, has been castigated as the single social catastrophe that has indeed 'zeroed' and bedeviled the Destiny of India. This graded four fold division of Hindu social polity with the entire paraphernalia of pugnaciously dehumanising 'Untouchablity' towards a vast majority of those at the bottom of social order was translated in the 16th century as the 'Caste' System by the Portuguese missionaries. Instead of seeking some remedies to cure itself of the cancerous wounds of division in society against resurgent Islam and determined Christian colonists, the caste ridden Hinduism has been remarkably successful in 'polluting' the 'Foreign' Faiths too with notions of 'Purity' and 'Divine' discriminations!

The modern era of Independence in 1947 A.D. for this ancient land was heralded, most intriguingly, with the two "Untouchables" - the so called Hindu Shudras and the finest products of 'Firanghi' education ie Dr B.R. Ambedkar & Mr Joginder Nath Mandal, as the Law and Justice Ministers of India and Pakistan respectively. Ambedkar was instrumental in crafting the noblest document of governance of free India incorporating comprehensive legal provision to to root out the abominable caste based injustice to millions of Indians. Pakistan and later Bangladesh have followed different paths of their own in their governance and socio-economic development. The deeper civilizational wounds of Caste based discrimination have, however, continued to bleed across Indus, Ganges, Padma, Kaveri, Godavari and at the lofty heights of Himalayas. So when on September 16, during the session of the UN Human Rights Council in Geneva, Nepalese Foreign Minister Jeet Bahadur Gautam chose to break ranks with 'Hindu Consensus', saying that his country welcomed the idea mooted by the UNHRC document to involve, "regional and international mechanism, the UN and its organs" to complement national efforts to combat caste discrimination, the move by the UNHRC was denounced by the Hinduttva elements as, 'an irresponsible act of subverting Indian democratic and cultural institutions...smacks of Church influence to undermine India's Hindu heritage'! It was also interpreted as a blow to the official stand of India to block mention of caste in the category of, 'discrimination based on work and descent.'

Why has India been evasive and in a mode of denial on the issues of caste based discrimination being raised in the fora of the UN? The statement made by the Indian Delegate on August 8, 2002 in the "Informal Discussion on 'Descent' in the Committee on the Elimination of Racial Discrimination" is indeed perceptively revealing of a mind set. Referring to 'the situation faced by a particularly vulnerable section of our society', the Delegate hectors, "Our Constitution recognises both the fact of this discrimination and of the imperative of redressing the situation ... one of the first acts of the Government when India became independent was to outlaw this abhorrent practice (Untouchablity) ... ' The disappointment of those who wish that 'our laws are better implemented' is shared adding, 'Transforming a society that has evolved its customs and practices over millennia, and has been shaped in turn by those practices, takes time.' It is emphatically added that term 'descent' in Convention refers to 'racial descent' and that the Scheduled Castes and Scheduled Tribes are unique to Indian Society and its historical process - and do not fall under the purview of Article 1 of the International Convention on the Elimination of Racial Discrimination (ICERD).

The eminent Indian and Western Sociologists and the increasing tribe of scholar-activists of "Dalitology" have seriously engaged themselves in 'unraveling' the roots and branches of this most puzzlingly unjust practice of condemning such a large number of people to 'an enslavement of soul, mind and body' attributed to birth in certain social groups. The systematic effort by the British colonial administration at categorisation and ranking of the entire Hindu population within the theoretical Varna Scheme for the purpose of decennial census since 1901 spurred a scramble for the reclaiming of the Untouchable Castes through reform movements by Hinduism, Sikhism and Islam and conversions by resourceful Christian missionaries. The emergence of leaders of the caliber and vision of E.V.R. Naicker, Dr B.R. Ambedkar, J.N. Mandal, etc. from within the ranks of so called Lower Castes, not to speak of the far reaching Harijan agenda adopted by Gandhi Ji altered the entire spectrum of the 'Jaati Pratha' of Hinduism sustained since ages. Dr Ambedkar had to wage single handedly the grimmest struggle to be the greatest emancipator in human history, whatever the motivated Brahaman-scholars of the ilk of Arun Shourie might write masquerading as historians. Prime Minister Manmohan Singh has indeed been a man of honour and integrity to compare caste system to 'religiously' applied Apartheid.

Indians, beginning with Jawaharlal Nehru,have always had a fascination and magnetic attraction towards the UNO and other multilateral forums -the list of UN Pensioners bafflingly includes so many among the top who's who of the government of India. India's experience of J&K in the UN would, however, seem to have caused a deeper suspicion and a pathological allergy for any matter concerning itself to be raised in the UNO. Udit Raj of the Dalit based Justice Party has welcomed the UNHRC move stating that Indian Government should have courage to accept the reality of the problem and that global attention should lead to an increase in aid and government spending to improve opportunities for Dalits in India. The segregation of places of worship on the caste lines by the Indians settled abroad and the recent brutal murder of an 'Untouchable' 'Guru' Ramanand Dass in Vienna, the city of harmony in the heart of Europe, sadly reflect 'globalisation' of caste, calling for international efforts too to stem the tide of evil.

During the last two decades, the political fallout of the caste conundrum on the character of the much touted 'largest democracy' of the world, has been of nuclear proportions. The management of caste-divides with a just & fair deal for those who have been civilizationally demeaned and still remain woefully on the margins of 'shining India' has become the single greatest challenge for all those engaged in the realisation dream of an egalitarian and caste 'castrated' India. Ravi Dass, the celebrated medieval cobbler saint poet, has proclaimed:

Jaat paat ke pher Manh, urjh rahai sab log.
Manushta kun khaat huee, Ravi Dass jaat kar rog.
Jaat, jaat mein jaat hai, jiyon kelan ke paat.
Ravi Dass na manush jurh saken, jau tau jaat, naa jaat.
All are caught in the vice grip of castes.
Ravi Das, humanity has been finished, by the cancer of caste.
Caste, and caste within caste, like the barks of banana tree;
O Ravi Das,never would humanity be united, until the caste is cast out.

All those who love India to be united and strong would listen to what the saint poet proclaimed centuries ago!

[The writer is former diplomat]

Lala Har Dayal-an Enigma of a Revolutionary

The following article appeared in the online publication South Asia Post, Issue 97 Vol IV, October 15, 2009

I can vaguely recollect that name 'Har Dayal' had firstly got registered into the 'hard disc' of my memory when, soon after my joining the school in October 1948 I had started paying 'child-like' keener attention in 'overhearing' and somewhat incoherently 'co-relating' the conversations among the elderly of the family and their friends. I think that it was the reference to some 'supernatural gift of memory' - synonymous with intelligence and wisdom too - of an Indian 'who was got eliminated by the British out of fear of his 'divine' intellect!' The name of my father was also incidentally Har Dayal and he too was reputed to be a bit of an eccentric 'Vidwan', i.e. scholar, at a rather younger age, thanks to the strict discipline and dedication of Guru -grand father. This coincidence of a name inculcated a mysterious impression in my child mind that all intelligent and prescient persons, perhaps, posed some problems to the society and government! As education, modern as well the ancient has been mostly memory driven, the likes of Har Dayal - and my father - were rated to be the blessed ones.

It was in the winter in 1961 when I was a student of D.A.V. College, Jalandhar for my B.A. that I came to know about the 'real' Har Dayal. The college enormous reputation at that time for bagging top positions in the various examinations of Panjab University - the factor that made me cross over the Sutluj, to study at a distance of 80 km, without any adequate financial provsion my father could afford! I had taken up the newly introduced subjects of Sociology & Public Administration. A brand new lecturer who had just passed his M.A. in Political Science - standing Second (to the great dismay of college!) in the University was an amiable and friendly soul for a class of five - the select Panj Piare . The youthful Sikh professor, still more of a tudent and yet to cultivate the standard tricks of a seasoned - timber teacher, would try to inspire us to cultivate love of knowledge quoting from Lala Har Dayal's Hints For Self Culture. On my request, he was kind enough to provide me a copy of the book which I could read only in parts and found most of the contents rather complex!

It was in Bathinda in the summer of 1968, while teaching in a college that I could read Hints For Self Culture in its entirety. I could deeply appreciate the Olympian range and the vast perspectives of this spirited treatise of 'know all' - "to develop your personality as a free and cultured citizen". The author had invited, 'young men and women of all countries', in the preface datelined April 6934 A.H. - Anno Historiae -stating"...I may tentatively fix 5000 BC as the starting point of historical era...") ie 1934 A.D.,the year of publication of Hints For Self Culture by Watts and Company, London 'to follow the path of Rationalism' adding that if the book, "helps them in their efforts for self-improvement in the last degree, i shall be amply rewarded." I could note that the ideas of cosmopolitanism, humanism, rationalism and above all the scientific temperament were indeed the motivations behind Har Dayal's writing of this encyclopaedic Treatise. The book is available in paperback since late seventies and has run into several editions.

It was indeed a pleasant surprise for me to come across, on 2nd of September at an Open Book Stall during a Conference in Panjabi University, the edition in Punjabi, 'Swei-Vikas da Marg' translated by Prof. Achhru Singh, Nehru Memorial College, Mansa, Published by Lokgeet Prakashan, Sirhind. More surprising were the facts that the 1st edition had come out in 1991 and that the 4th edition of October 2000, 258 pages, was available at a resonable price of Rs. 100/-( P.B.) There was further a prominent report in the Punjabi Tribune on 13th September regarding the release at an impressive function at the Punjab Agricultural University , Ludhiana, attended by the Vice Chancellor & two former Vice Chancellors, of another translation in Punjabi of Hints for Self Culture. It is encouraging that the 75 year old seminal book on 'rationalism' and 'internationalism' should witness a fervour of interest in Punjab while the more open spiritual space so assiduously cultivated by Sufi Saints, Hindu Bhaktas and the Sikh Gurus has been continuously encroached upon by the practitioners of narrow sectarianism and religious hardliners!

As for my own further study of life and works of Lala Har Dayal, the book, 'Har Dayal, The Great revolutionary' by husband-wife, E. Jaiwant Paul & Shubh Paul (grand daughter of Har Dayal), Roli Books Pvt. Ltd., Delhi, 2003 was quite a revelation for me. The dazzling revolutionary and high priest of Ghadar Movement had taken a complete somersault in March 1919. In an open letter to a London journal, 'India', he publically avowed his conversion to, "the principle of imperial unity and progressive self-government ... within the Empire". This was followed by the more shocking booklet, 'Forty Four Months in Germany and Turkey', in which Har Dayal attacked the Germans as 'arrogant megalomaniacs ... unprincipled scoundrels' and praised 'British Character ... statesmanship ... historical mission in Asia'. The large circle of admirers of Har Dayal - 'a legend in India as an uncompromising revolutionary nationalist' - just could not believe all this. Frankly, I was not prepared to know from himl that, "The English are on the whole a truthful people ... England has a moral and historical mission in Asia ... British character and British statesmanship will preserve this structure for a long time ...". Har Dayal criticised the upper and middle class of India as, 'absolutely incapable and degenerate and unable to supply leadership.' There is no clear answer available to Har Dayal's strange change of mind except the conjectures of his concern for personal safety, failing health and the mention in a letter, 'I am despaired of the future of Indian nationalism; I want to work in other directions.'

I feel that life and times of Har Dayal need be understood in the more appropriate perspective. He was born on October 14, 1884 in the heart of old i.e. Mughal Delhi, near Chandni Chowk, next to what is still called Parathan Wali Gali. He was the sixth of the seven children of Gauri Dayal Mathur, a reader in the Delhi court & Bholi Rani. After schooling in Cambridge Mission School, he graduated from Saint Stephen college obtaining the second position in the Panjab University. He did M.A. in English from Government College, Lahore topping the University and followed it by doing M.A. in History. He was considered a rare phenomena for his extraordinary memory and excellence in scholarship. He was awarded state scholarship - Pound 200 per year for studying in England. As per practice at that time, he was married in 1901, while still a student, to Sundar Rani, daughter of Lala Gopal Chand,a wealthy Session judge in state of Patiala. Har Dayal left for England in 1905 to join Honours courses in Modern History in St John's College in Oxford. He impressed his teachers but also started visiting London to attend political meetings of Indian nationalists including Dadabhai Naoroji and Shyamji Krishna Varma, an associate of Bal Gangadhar Tilak. Meanwhile his wife had joined him and Har Dayal tried seriously but unsuccessfully to convert her into a political missionary. He became a close associate of Vir Savarkar & Shyamji.The 50th anniversary of 1857 was hailed by Savarkar as War of Independence and Har Dayal worked out a document , 'A Sketch of a Complete Political Movement for the Emanicipation of India'. Har Dayal resigned his state scholarship in mid 1907 and 'freed' himself by refunding voluntarily to the India Office 'the tainted money' - Rs. 485/- representing the amount the government had spent on on his passage to England! He gave up wearing English clothes and started moving about in Kurta and Dhoti, catching pneumonia and frequent bronchial disorders - "we are helpless before the fantastic obstinacy of Har Dayal", said Vir Savarkar. Har Dayal returned to India in January 1908 with the sick and pregnant wife by promptly encashing the single second class ticket sent by her father and instead buying two third class tickets!

During his seven months sojourn in India, Har Dayal met Bal Gangadhar Tilak who predicted that, 'he will soon develop into a major nationalist leader'. Based in Lahore, he tried 'to develop a broad base of political missionaries ... to carry on nationalist and revolutionary work'. He expressed disagreement with Lala Lajpat Rai over Arya Samaj stating that, 'our only religion is service of mankind ... either be a reformer or a revolutionary'. Though he never met - or even wrote about him - he was forerunner of Gandhi ji in stating, 'A nation ceases to maintain its entity and integrity if it begins to ape the manners ... of its masters ... the British educational system is one huge octopus which is sucking out the moral life blood of the nation'. It would appear that, 'in his quest for disassociation from the British, some of Har Dayal's actions bordered on the eccentric'. He had also turned anti-Christian and 'refused to see (Indian) people in European dress or communicate in the English language.' The British C.I.D. had put him & his group under strict Vigilance, particularly in the wake of killings by Khudi Ram Bose and P.C. Chaki in April 1908. Meanwhile, he was disowned by his father-in-law 'for destroying the life of his daughter' but remained closer to his brother Krishan Dayal. He was also in good relation with Dr Tara Chand (an eminent historian later), who was married to Sundar Rani's sister and acted as guardian of Sundar & daughter born on 8th of August. Though unwilling, Har Dayal had to leave India suddenly on 3rd August; slipping to Colombo, he managed to sail on an Italian ship to Naples.

Har Dayal reached Paris, where he met Bhikhaiji Cama; headed back to Oxford for over six months and was again in Paris to edit Bande Matramin in September 1909. He briefly went to Algeria and later moved to Martinique, a French island colony in the Caribbean. Bhai Parmanand, his old friend and fellow revolutionary from Lahore, went all the way to Martinique to meet Har Dayal.He could persuade him to go to Harvard University and make it centre for his work. Har Dayal reached the USA in early 1911, planning to study Buddhism at Harvard. Bhai Teja Singh, a prominent Sikh missionary, came down from California and was able to convince him that '... huge number of Indians needed leadership ... not only for social acceptance and economic equality in the U.S.A., but also as a force for India's national cause'. Har Dayal, however, headed for Hawaii to live an austere life of renunciation and 'preoccupation with Gautam Buddha and Karl Marx'. It was again Bhai Parmanand who reminded Har Dayal of the task awaiting him on the West Coast. The 'moody, needy and unfriendly Har Dayal', according to Emily Brown,the author of,' Har Dayal,A Hindu Revolutionary', found 'a compatible milieu in a university community in the United States ...' becoming friendly with with various celebrities lke Jack London, Irving Stone and Sanskritists like Dr Arthur W. Ryder.

Har Dayal, still just twenty eight year old, had a brief affair with a Swiss student and co-worker, Freida Hausworth but it was no diversion from the cause of 'Indian Nationalism'. The news of the bomb attack on the procession of Lord Hardine on December 23, 1912 made Har Dayal ecstatic and he wrote in Yugantar (New Era) calling bomb, 'Harbinger of hope and courage ... our resurrection ... triumphant cry of freedom on the Soil of Hindustan'. The founding of the Ghadar Party and the saga of Komagata Maru and Har Dayal's activities in the U.S.A. till July 1914 are well documented. After bitter experiences of 44months stay in Germany and Turkey during the war, he stayed in Sweden for nine years from October 1918. Based on an assurance by the Home Member that Har Dayal would not be prosecuted (for crimes on other soils), he, accompanied by the long live-in-companion Agda Erikson, arrived in London on October 10,1927. He steered clear of any political controversy and 'the man who had twenty years earlier spurned the state scholarship', studied for and obtained Doctor of Philosophy degree in 1930 for his thesis, The Bodhisattva Doctrine in Buddhist Sanskrit Literature.

Hints for Self Culture followed three yers later. Har Dayal's friends including Sir Tej Bahadur Sapru were still working hard for his safe return to India though Har Dayal himself had never requested for a trip to India. Finally, on October 25,1938, a letter was sent to Har Dayal granting permission to return to India. He and Agda were travelling to the U.S.A. for a series of Lectures by him and were scheduled to return in April 1939. Har Dayal died in sleep on March 4,1939, aged 55 years ... 'the evening before, he had ... concluded (his last lecture) with the words, 'I am at peace with my self ''.

For me, Jaiwant and Shubh Paul's book has long last put at rest many myths and doubts about the cult figure of Har Dayal. After my retirement, I had mentioned to my Professor of D.A.V. College days referred to earlier that time has indeed come to bring out an updated, New Hints For Self Culture. My class fellow of D.A.V. vintage and dedicated scholar of lives of revolutionaries of india, Prof Jagmohan Singh, enlightened me how Har Dayal had become a votary of 'Hindutava Nationalism' and a 'comrade in arms' of V.D. Savarkar. I also came across a lengthy quote of 1925 attributed to Har Dayal in B.R. Ambedkar's article on Pakistan declaring, "that the future of Hindu Race, of Hindustan and of the Panjab rests on four pillars: Hindu Sangathan; Hindu Raj; shuddhi of Muslims and conquest and shuddhi of Afghanistan and the Frontiers ... At present English officers are protecting the frontiers; but it cannot always be ...". Bhai Parmanand had talked much earlier of a separate area for all Muslims of India beyond river Sindh with Hindu population coming out from there! Why so much fuss over Jaswant Singh's book on Jinnah - the Question is much larger than lives of Gandhi, Patel, Nehru, Jinnah and Rajagopalachari or Ambedkar! The distinguished modern historian Shahid Amin calling Har Dial, "The Good Terrorist" asks: how do we reassess our "our good terrorists of the colonial period? He himself says that 'the power of successful nationalisms explains it all!

Let Har Dayal, once a volcano of ideas about future of India, rest in peace in the distant Swedish soil of Agda! My father Har Dayal, no lesser a proud scholar and tragic figure in his own right, had also successfully courted death at the age of 58: all human brilliance ultimately gets reckoned in the balance of Destiny !