Aarakshan aka Reservation: the Bollywood Aakarshan aka Temptation

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

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

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

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

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

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

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

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

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

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

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

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Sudhir's Re-take

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Aarakshan - Theatrical Trailer

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Sufism - An Integrating Path to Peace

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

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

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

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

Heavenly Attraction (detail)
Mahmoud Farshchian, 1990

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

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

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

Celebration of Learning (detail)
Mahmoud Farshchian, 1993

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ambassador Bal Anand,
Panama 1997

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

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

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

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

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

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

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

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

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

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

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

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

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

Maharajas of Patiala – Myths, Magnificence and Memories

The earliest memory of a Maharaja of Patiala ingrained in my mind pertains to the period immediately after independence of the country. Punjab was a picture of the life and limb torn apart by the wide spread communal violence in the wake of partition of the legendary land. My father, who had become a baptized Sikh a few weeks back - on 26th July and the ceremony costing Rs 7 and a quarter as recorded by him in the family record book called Vahie, was quoting passionately to friends the speech that Maharaja Yadavindra Singh of Patiala made at a public function in the neighboring town of Mandi Ahmedgarh. Father was profusely praising the grace and dignity and an extraordinarily taller stature of the Maharaja. He particularly described the drama how the stand of the mike (of those days) was not high enough and even the support of a stool and harmonium box could also not be of any help. Father explained how the Maharaja had taken the situation in good humor and began his speech joking that people of Mandi had never seen ‘the Lamba Jatt - the Tall Peasant - of Patiala’ before !

Maharaja Yadavindra Singh

I can vividly recall what I, as a child of four, had heard my father quoting forcefully from the Maharaja’s speech, "… Hindustan and Pakistan are now two independent countries … Nawab Sahib (Mohammad Iftikhar Ali Khan of Malerkotla who, sporting a Patiala-style blue Pagri, was present by his side), his forefathers and the Muslims of the this area have enjoyed fraternal relations with the Sikhs and Hindus … we will provide them full protection of life and property and they will have all the rights as equal citizens of India … But those among Muslims who desire to go to Pakistan, their departure will be facilitated … and those Muslims who stay back must be loyal citizens of India … and must not entertain any secret love for Pakistan, this would neither be fair nor would be allowed …" Father further tellingly quoted the Maharaja, "Beware of those Sikh leaders who proclaim that Panth is in danger … Panth of Gurus would never be in any danger … it is the pockets of greedy and corrupt leaders which face danger" (pocket was indeed registered as one of my first words of vocabulary of English). Father remained a big fan of Maharaja Yadavindra Singh and had led a local delegation at the Bhog ceremony of his great hero in June 1974.

I had come to know sooner that the Maharaja of Patiala had been granted an amount of Privy Purse of Rs 17 lakh per annum - and used to wonder how he would be spending this amount! My father had joined the Government Service as a Vaidya at a salary of Rs 88/pm in 1957 and my own starting salary in August 1966 as a lecturer in the DAV College, Jalandhar, according to the much mentioned UGC scales was Rs 200+ Rs 40/pm as D.A. ! I remember that a text book of ‘Shahiriat-Civics’ prescribed in the fifth class pertained to history and administration of PEPSU. A poem titled, 'Sahib Kaur di Vaar – Ballad of Sahib Kaur' by Mohan Singh described bravery of sister of the inexperienced and spoiled third ruler of Patiala who led the forces in repelling the attack of Maharattas on the state in 1793. The book had a laudatory chapter about Maharaja Bhupinder Singh but students had very naughty things to whisper about him-even Khushwant Singh won’t dare to print them! Never take minds of the children for granted about the material to be included in the lessons of the text books! A photo or a sketch in a school book – I am talking of my school years in the fifties of the last century - did surely leave a most enduring imprint on young impressionable minds. A framed photo of all the nine rulers of Patiala in the one room home of our neighbor - a competent carpenter who, perhaps, had worked in the Palace of Patiala for some tome - remains clearly etched in mind along with all the names.

Maharaja Yadavindra Singh had remained a prominent personality in the public service of independent India as the Rajpramukh of PEPSU till 1956; as President of Olympic Association of India; leader of Indian delegations to the conferences of the UNO and serving as Ambassador of India to Italy and Netherland. I had long last the opportunity to see this magnificent man in February 1962 when he came to preside over the Annual Sports Function of the DAV College Jalandhar. To my great surprise, again adjusting of the mike of the loud speaker revealed the enormous difference between short statured Principal Suraj Bhan and the tall towering Maharaja-to the wild delight of students. We had later lined up on the G.T. road to steal another glimpse of the smart Maharaja driving himself his stylish Mercedes car, sporting wings of a plane!

When I was at school, my father told me that I was born in the same year-albeit a few months later - in which Yuvraj Amarinder Singh was born (March 11,1942). Although my parental village was situated in the smaller state of the Muslim Nawabs
of Malerkotla, it was the grandeur and magnificence of the Sikh rulers of Patiala which was talked about in the family with pride and intimate emotional connection. The family lore and chronicles including the celebrated biography, in Brij Bhasha, of patriarch Baba Gajjan Shah (1734-1840) titled Gajjan Bilas clearly mention the closer spiritual relationship established with Patiala during the reign of Maharaja Sahib Singh (1781-1813).The family records further indicate grant of landed and urban properties to our ancestor by rulers of Patiala and Malerkotla as well as Maharaja Ranjit Singh.

The developments in the government and administration continued to move fast in the first decade of independent India. The PEPSU was merged in Punjab in 1956 during the re-organization of the states in the country. The long drawn struggle for a Punjabi speaking state culminated in the creation of present truncated state in November 1966. Maharaja Yadavindra Singh contested and won election for the first time to Punjab Assembly as an independent candidate in 1967 provoking a subtle satire by Fikar Taunsavi to pen a column titled, 'A Maharaja versus Potato' implying that the former ruler, like the potato among vegetables, was ready to mingle with any party. Meanwhile Yuvraj Amarinder Singh had been commissioned in the Indian Army in 1963 and was married on 31st October to Preneet Kaur daughter of S. Gian Singh Kahlon, ICS. The politics of the shrunken Punjab had been assuming a new character of Congress versus the Rest with Akali Dal sniffing power as a leading political force. India’s decisive victory in Bangla Desh War in December 1971 enhanced the political prestige of Smt. Indira Gandhi and Congress regained power in Punjab with Zail Singh as Chief Minister. Amarinder Singh was first elected MP in 1980 from Patiala and, barring a brief interval during the peak of militancy in Punjab, the Patiala seat has been with the family.

Meanwhile Maharaja Yadavindra Singh had opted to remain active in the public service at the national and international level, attending several conferences of the UNO He passed away on 17th June 1974 while posted as Ambassador of India to Netherland.
This prince, patriot and statesman made significant contribution to many walks of national life including education and sports. The Patiala Rajgharana must chalk out an ambitious and imaginative plan to commemorate the centenary of this many splendored ruler of the state. I, as a well wisher and admirer of the family, may venture to make some suggestions

1. The establishment in Patiala or in Bathinda (the city of future in Punjab) of Yadavindra International Centre on the pattern of India International Centre, N.Delhi


2. The creation of Maharaja Yadavindra Singh Chair of International Relations in a premier university of Delhi/Lahore
3. Endowing an Annual Yadavindra Memorial Lecture to be delivered in Delhi by a personality of international repute


4. Issuing of a Commemorative Postal Stamp


5. Creation of a National Award for an outstanding Diplomat/Administrator of India . South Asia


6. Publication of a high quality Commemorative volume on the Life and Times of Maharaja Yadavindra Singh


7. Naming of the road leading to Embassy of India, the Hague, after his name.


8. Installing his statue near Patiala House, N.Delhi 9.An exhibition of his personal artifacts/documents, photographs etc


9. Yadvindra Public Schools to organize year long festivities/cultural programs.

There could be more ideas and inputs by persons who had the privilege of working with the late Maharaja

As for the former Chief Minister of Punjab-and the expectant Chief Minister - in-waiting - Captain Amarinder Singh, one would like to pray for him saying – Aapna Mool Pachhan i.e know thy true self. He must indeed prove himself a breed apart from the present species of politician in Punjab, parading as leaders but who are essentially ‘dealers’ - eager to sell down the drain whatever precious heirloom of the state their greedy eyes fall upon. The land and people are indeed cursed where the Representatives treat their election victory as ‘license to loot’ for five years! Captain Amarinder Singh must break himself free from the ‘Chakra Vyuh’ - vicious circle - of hangers on, particularly of the flatterers kind and the Khaki hue. The civil servants who have been privileged to function with him deeply admire his personal integrity, high intellect and right instincts - but these come out only in their one to one discussions. He has a historical role - a la Bihar - to make Punjab stand up and be counted as a promising player in the larger scheme of national developmental effort. He has to transform his party into a fighting fit unit free from petty factionalism - a Herculean task indeed but the experienced Captain would have to be strong and wise enough to prevail in the battle of ballot box due in months.

Captain Amarinder Singh who belongs to my generation should now be considered to be at the peak of his careers in public life. I recall how I had the pleasure of meeting him for the first time in 1976 when he came to Tehran with a dream - team of agricultural experts. He wanted to negotiate a deal for a king size farm to be developed as a model for an agricultural revolution in the oil rich Iran. Those were the days of heady success story of Punjab. Time in Iran had, however, become pregnant with another brand of revolution. The practitioners of power politics must always be conscious of the illusion and reality of political power. Ultimately, only the deeds done with a sense of nobility, sincerity and humility for survive. Twenty eight years after our meeting in Tehran, I was welcomed by Captain Amarinder Singh to join the Congress Party on April 9, 2004 - hardly any one was ready to bet for a win by Congress on that date. Any prediction for the Punjab polls next
year or national elections in 2014?

I was told one of the most astonishing and baffling story in the palatial house in Tehran belonging to S. Rattan Singh Rangi, located in the vicinity of the Saadabad Palace of the Shahanshah. He was a respected businessman with family links with Patiala. I forget who the narrator was but the story ran as follows: "When the heir to the throne of Patiala was born on 7th January 1913, all the court Jyotishis - the learned futurologists of various disciplines - were summoned as per tradition … most of them predicted great goings for the newly arrived Prince … his extraordinary personality, wisdom and charm, achievements as a ruler, many worthy distinctions … but one of the astrologers, looking quite nervous, wanted to speak only to the Maharaja, in strict privacy … when it was agreed, he whispered in the ears of the proud father,’ O King, what my other astrologer- brothers tell you about the destiny of the Prince is quite appropriate and OK, but …, but, ahem, according to my interpretation of the various stars and the planets attendant at the time of Yuvraj’s birth … the great Prince is destined to die in a foreign land, doing a paid job !!!"

When i was born, thirty years later, in a mud home in an obscure village of his kingdom, situated at a distance of 52 km from Patiala,no astrologers were summoned to predict my future: that I too would be destined to do exactly the same job in the far off lands as one of their tribe had predicted with trepidation, in a trembling voice, for Maharaja Yadavindra Singh, soon after his birth in the Moti Bagh, one of largest Palaces in the world!

Guru Tegh Bahadur – Mission, Martyrdom and Message

The following article appeared in the publication Guru Nanak Foundation, ND, Quarterly, 'Studies in Sikhism & Comparative Religion' Vol.XXX No.1, Jan-June 2011

The martyrdom, 335 years ago, of Guru Tegh Bahadur (April 1, 1621 - November 11, 1675) in the complex of Chandani Chowk – literally the moon lit square, the pleasure market in the evening of the royalty and aristocracy - facing the massive Red Fort and not far from the majestic Jama Masjid, both reflecting the might and splendor of, Shah Jehanbad, the new capital of the Mughal Empire at its zenith, has become the most defining moment in the history of not only India but the entire human civilization. Here lies the consecrated spot of an extraordinary example of the supreme sacrifice of life by the Ninth Guru - the most exalted teacher - of the then nascent but the popular integrating faith which had been bestowed the ‘Pothi’ - the Book, by his grand father, who had been martyred six decades earlier in Lahore.

The unique distinction of the martyrdom of Guru Tegh Bahadur is underlined by the much larger issue at stake - the freedom of conscience and right of an individual to profess the faith of his choice. Guru Tegh Bahadur had stood up to defend the persecuted people of India who were not even the followers the faith enunciated by the great predecessor of Guru. This self sought martyrdom for the fundamental human right of the freedom to profess any religion was a path breaking idea which culminated into a resounding echo in the adoption on December 18, 1948 in the Universal Declaration of Human Rights by the United Nations Organization and represents the heart beat of the Constitution of Independent India.

To understand the spiritual background of the transformation of Sikhism, it would indeed be revealing and rewarding to refer to the Bachittar Natak - Stanza 444 - where Guru Gobind Singh, the Tenth and the Last Guru - points out that the two significant forces represented respectively by the First Guru, Baba Nanak (1469-1539) and Zahir-ud-Deen Babar (1483-1530), the founder of the Mughal Empire and their successors were created by God around the same time. The former represented the benign spiritual power and the latter, physical temporal power. Guru Nanak came into contact with Babur whose name finds mention in his verses in context of, "reproaching the Almighty - the Shepherd obliged to protect His innocent flock - for letting loose on them the lion - conqueror from Khurasan, bringing death and destruction on Hindustan." It is recorded in Sikh chronicles that Guru Angad Dev (1504-1552) had been contacted by Babur’s son, Humayun; Guru Amar Das (1479-1574) and Guru Ram Das (1534—1581) were paid cordial visits by Emperor Akbar; Guru Arjan Dev (1563-1606) had also interacted with Akbar and but Jehangir had him martyred for his faith, and the allegation that the Guru had sheltered rebel Prince Khosrow. Guru Hargobind (1595-1644) had also faced the wrath of Jehangir and Shah Jehan; Guru Har Rai(1630-1661), Guru Har Krishan (1656-1664), Guru Tegh Bahadur and Guru Gobind Singh (1666-1708) were all contemporaries of Aurangzeb (1618-1707). It may be pointed out that the rampant intrigues and conspiracies among the Mughal princes for succession in the wake of the passing away of liberal and farsighted Akbar combined with the sharp controversies of sects of Islam led by Sheikh Ahmad Sarhandi of the hard line Naqashbandi order created an atmosphere of distrust and confrontations with Sikh Gurus. When Sheikh Ahmed’s son Muhammad Masum, predicting Aurangzeb’s victory in the war of succession, became his mentor, an era of intolerance and fanaticism in enforcing the strict Sunni tenets of Islam became the order of the day during Aurangzeb’s long reign for a half century.

It is instructive to go into the details of the life of Guru Tegh Bahadur and understand the circumstances faced by Community of Sikh people during this period. Born in the early hours of April1, 1621 in Amritsar, the youngest of the five sons of sixth Guru Hargobind, Tegh Bahadur, as per the instructions of his father, was trained to be a rider and marksman and was also taught the various classics. He was, however, noticed to be of mystical temperament with disposition towards prolonged spells of contemplation and was even known as Tyag Mal-the Master of Renunciation. But his bravery in the battle of Kartarpur in April 1635 earned him the name Tegh Bahadur-the hero of the sword- from his father with whom stayed in Kiratpur for the next nine years. He was married, as per the practice, to Gujari on Feb.4, 1631. As desired by his father, he and his mother Nanaki and wife Gujari (1624-1705) made Bakala, a prosperous town not far from Amritsar, as their residence for the next two decades. He was engaged all these years in the spiritual studies and undertaking pilgrimages. Then came the call of destiny when the Eighth Guru Hari Kishan, before his untimely demise on March 30, 1664, pointedly indicated that the his successor-the next Guru- was to be found in Bakala. The emergence of many impostors –Sodhis of Lahore / Amritsar and descendants of Suraj Mal / Dhir Mal of Kartar Pur created a big commotion in Bakala for many months. The Sikh references profusely detail how a devotee, Makhan Shah Vanjara, a trader from Muzaffarabad, Kashmir announced from the house top on October 7-Guru Ladho Re-Guru has been found-proclaiming Tegh Bahadur as the Ninth Guru in the line of Nanak,
to the congregation gathered for Diwali.

Tegh Bahadur had to face continued hostility from the pretenders who created obstacles for him to enter the Hari Mandir and refused to respect the desire of the followers to hand over to him the Pothi prepared by Guru Arjan. After spending some time in Kiratpur, Tegh Bahadur, following the tradition of the Gurus’ house, founded a new township, and called it Chak Nanaki, on June 19,1665 - later to be known Anandpur - in the hill state of Bilaspur. He set out soon on missionary tours, accompanied by his mother and wife and a few devout disciples. Travelling to the south eastern region of Punjab, he got wells dug up at places of scarcity of water, inspired people to work honestly, weaning them away from tobacco and other intoxicants. He also visited Kurukshetra, Agra, Ittawa, and Prayag. Benaras,Gaya, and finally reached Patna. He resolutely refused to perform rituals at the various temples on the way saying,” He who trusts in God and makes an honest living to share with others and injures no one…need perform no other rituals…And, as for the ancestors, they gather the reward of what they themselves have sown and no one can bless or curse them after they are gone.” He proceeded further on tour of Kamrup (Assam) via Dhaka and preached there for about two years. He is also mentioned to have brought about a compromise in 1670 between forces of Raja Ram Singh, a general of Aurangzeb, and the local King. It is believed that he might have heard the news of his son’s birth on December 22, 1666 at Patna during his eastern tours which began in the middle of that year. He spent about three years in Patna after his return, taking special care to arrange instruction of his young son not only in Sikh religious lore but also in Persian and Sanskrit as well as in traditional sports including riding, hunting and swordsmanship, as testified by Guru Gobind Singh in Bachittar Natak.

It was during 1671-73 that the Guru returned to Anandpur, preaching all the way back to the devotees. He found that the condition of non-Muslims under the rule of Aurangzeb had worsened as never before. In a general order of April 1669, Aurangzeb called upon, "all governors of provinces to destroy with a willing hand the schools and temples of infidels; and they are strictly enjoined to put a stop to the teaching and practicing of idolatrous forms of worship". The celebration of festivals like Diwali and Holi had been forbidden and there were wholesale demolition of temples in the country. It was in the background of such crushing situation that a deputation of Kashmiri Brahmins led by Pandit Kirpa Ram Dutt of Mattan visited Guru Tegh Bahadur on May 25, 1675 at Anandpur and narrated their tragic tales. The Sikh chroniclers narrate that the Guru, after a thoughtful pause, advised them, "Tell the Mughal Viceroy that the Brahmins will embrace Islam if Tegh Bahadur, whom we revere as our Guru, is persuaded to do so." The wheels of the Mughal state moved fast; the Guru and his three companions namely Mati Das,Sati Das and Dayal Das were taken into custody at Malikpur, Pargana Ghanaula on July 12, 1675 and were sent to Sirhind where they were kept for about four months. They were eventually taken to Delhi on November 5, 1675 under formal orders from Aurangzeb. After the formality of trial, the Guru was made to witness the killing of his three companions in the most brutal manner- and was beheaded the next day, on November 11, 1675. The Sikh narrations detail how Guru’s body was cremated in Raisina area by Lakhi Shah Vanjara who put his house on fire to prevent detection by the authorities. The head was carried all the way to Kirtpur on November 16 by Bhai Jaita and his two companions and it was cremated the next day at Anandpur by his son, Gobind Rai.

It may be stated that a lot of scholarship has been invested in defining and elaborating the tradition of 'martyrdom' in the history of all the faiths of humanity. Originating from the Greek word, 'maryr', meaning 'witness', it has come to signify, 'willingness to die rather than renounce one’s beliefs or principles'; 'supreme self- sacrifice for faith bearing witness to its truth' and, in its purest form, martyrdom is a voluntary, conscious, and altruistic readiness to suffer and offer one’s life for a cause. In Western society, the death of Socrates (399 B.C.E), described in Plato’s Phaedo is an early example of a martyrdom that defended ideas. Jewish tradition assigns the honor of martyrdom not only to those who affirm the faith against threat, but also to victims such as those of the Holocaust, who were not given the choice. The persecution of Christians by Romans towards the end of the third century produced many early martyrs. In Islam, Shahid - the word for martyr - also means witness and it is in Hadith literature that the figure of the martyr is delineated in great detail as a unique person set apart from all other Muslims. The classical period witnessed the development of distinct proto-Sunni, proto-Shiite traditions - the martyrdoms of Ali while praying , unarmed ,in a mosque in Kufa; the Prophets grand sons, Hasan who was poisoned by an agent of enemy and Husayn who was slain in 680 C.E at Karbala have become central to Shiite Islam observance. The Sikh tradition pioneered by the twin supreme martyrdoms of Guru Arjan Dev( 1606) and Guru Tegh Bahadur certainly provided a unique vitality and spiritual strength to the suffering people to be ready to die for a life of honor following their faith. The uniqueness of the two martyrs lies in the authentically ample sacred verses for their followers to reflect upon and incorporate in their way of living.

Guru Tegh Bahadur, apart from his other remarkable qualities of head and heart, was a blessed poet with profound imagination and insight. The poetic composition of the Guru preserved in the Adi Granth-in the form of hymns (59) and Shlokas i.e. couplets (57), exquisitely set to 15 Ragas - musical modes - of Indian classical music, and is believed to be only a fraction of his work. According to Sikh sources, while proceeding to Delhi under the summons from Aurangzeb, the Guru experienced a spontaneous flow of poetry which was speedily scribed in Persian script by Sati Das - it was, however, seized by unscrupulous authorities branding it as charms. The language of the compositions of the Guru is main stream Hindi, popular in Uttar Pradesh ,Bihar and areas beyond where Guru had a sizable following. The concept of Vairagya-detachment - finds a dominant note in his verses-the whole world is ephemeral: ‘like the shade of cloud’; ‘false like a mirage’; ‘like a dream destroyed in no time’; ‘like a mountain of smoke’. The implicit point driven home is that a person should aspire for an honest nobler life detaching himself from greed, pride, luxury, sensuality. It is an enormous challenge to follow the right path in a world full of vices and blemishes - ‘the pleasures of Maya-Illusion - are unstable like the wall of sand.’ The solution offered by Guru is quite clear,’ Childhood, youth and old age are three stages of life, but without the remembrance of Hari - the Righteous One, all the three are futile.’ The weakness of body and flesh, fickleness of mind, agony of desire, emptiness of pleasures and the ultimate reality of Death are explained in deeply haunting similes and metaphors used by the Guru in his verses.

Guru Tegh Bahadur’s verses, hailed as the Divine Songs of Nirvana, indeed epitomize ultimate values of the spiritual heritage of not only India but entire humanity. We listen to the deeply lyrical and powerful voice of a poet-prophet who celebrates spirit of human freedom and Divine wisdom, keeping it all so simple and steeped in the fragrance of the purity of his own soul. The scholars of music of India have been fascinated by the patterns of the musicality of the Guru’s verses and the selection of Ragas reflecting most appropriately a special mood during the time of the day and the mystical nuances in the hymn. The hymns begin with Gaudi Raga, origin attributed to Gauda-east Bengal, and other Ragas including Asa and Asavari, Maru Ragini, Bilawal, Dhanasari, Devgandhari, Bihagda, etc have been befittingly employed. He is the only Guru to write hymns in Jayjavanti Raga, having the tonality of vigor, tenderness, prayer and aspiration. Interestingly, it is mentioned that Siranda, a modified variety of Sarangi, an invention of Guru Arjan, was a favorite instrument of the Darbar of Guru Tegh Bahadur and Guru Gobind Singh.

To sum up, it may be stated that Guru Tegh Bahadur who assumed the responsibilities to lead his people in the most trying circumstances - personal feuds in the extended family and increasingly oppressive regime of Aurangzeb - was quite clear and focused on his mission and the message and he set out to accomplish both with classical restraint and dignity. According to Professor K.R. Srinivas Iyengar, the two historical Shlokas-Guru Tegh Bahadur’s address to his son, "All human power has failed. / humanity groans in chains;... Lord, save them... as Thou didst save / The elephant that prayed." and Gobind’s reply, "All power is mine with Thy Grace, / The fetters of bondage are broken, For Liberty of Truth, everything is possible, / Lord, everything is in Thy Hands." – between them embrace the whole mystical tremendum, the passion and the tragedy of human despair, and the martyrdom that was the guarantee of the resurrection and rehabilitation. Guru Tegh Bahadur’s martyrdom in the heart of the mythological city personifying the heart of Hindustan and his message in the exquisite poetry in the language of his people will indeed continue to inspire eternally all those subjected to suffer under tyranny and injustice. He is verily the Chaddar - protecting shield - of the people of Hind, and beyond!

Giani Zail Singh - Limitlessness of Art and Craft of Politics

Reminiscences on his Birth Day

I can vividly recollect that it was around 21st of February; 1957.We had finished the sixth and the last paper of Middle Standard Examination in Govt. High School, Malerkotla. This Special examination, meant for the Govt. Middle Schools, was not mandatory for High Schools but we - the select three students - were sponsored by our school to appear for the scholarships awarded to those scoring high marks in this examination. I do remember that it was the time of the Second General Assembles of the States and the Lok Sabha Elections in India and the high-pitched propaganda by loud speakers was indeed in full swing. We could hear it loud and clear in the examination room, even though engrossed in solving our question papers.

The announcement on the loud speakers on that day informed that Shri Dhebar, President of the Indian National Congress, would address a public meeting in the evening in the ground of the Grain Market of the city. I got quite excited to have a glimpse of a leader who was the chief of the party of Gandhi and Nehru - the Party that had won freedom for the country. At the big public rally, I - then a child of 13 - was, however, impressed much more by the oratory in Punjabi and personality of a Sardar, immaculately dressed in the black Sherwani and churidars - and a well adorned white turban distinguishing him apart among the many crowding at the stage. He was soon holding the mike to introduce the frail looking Gandhian, announcing his full name - Uchharangray Navalshankar Dhebar Ji - and made a moving speech eulogizing the sacrifices of the Congress Party in the struggle for freedom. The name of this person, in his youthful early forties, was Giani Zail Singh, who was then Vice President of the Punjab Pradesh Congress Committee. I came to know that he had himself been imprisoned and tortured in the notorious Princely state of Faridkot. It was confirmed in the later years that he was a faithful friend of the freedom fighters in my town, Ahmedgarh, including my school teacher Giani Sucha Singh ‘Dardi’ and other popular patriots in the area like Sardar Ganda Singh Kup Kalan, S / Shri Babu Ram Sood, Amar Nath Jain, Ram Sarup, Hukam Chand etc –all Advocates and Praja Mandalites (activists against native rulers) - in the neighboring state of Nawab of Malerkotla.

After serving for one year as a lecturer in English in the DAV College, Jalandhar, I was selected for Punjab Govt. Service and served in Govt. College, Bathinda from Sept. 1967 to June 1969. My soul mate friend, Prof Sat Prakash Garg, was quite intimate with many political animals of the area including the several working closely with Giani Ji. I remember meeting one Zora Singh Brar. There were tons of stories floating about his deep concerns for the marginalized masses of the formerly PEPSU area under the oppressive feudal lords; his being a rare amalgam of being a devout Sikh and a truly secular nationalist; his abundant humanity and humility as a politician and above all his fabled generosity towards old friends of the era of freedom struggle, not to speak of his magnetic charm to win new friends.

Giani Zail Singh, on the right, after release from the
Raja of Faridkot's prison, with his elder brother and father.

The politics in the state had undergone a quick sea change in the wake of the reorganization of Punjab in Nov. 1966 after the formation of the new Punjabi speaking state. The next five years witnessed a game of musical chairs with six chief ministers warming the chair and the situation of instability resulting in grievous set back to the progress of the state. The limited factional agendas and divisive communal politics of the Akali Dal and the then Jan Sangh sowed seeds of many avoidable problems in the newly born truncated state. The turning point was observed in the horizon in Dec. 1970 when Giani Zail Singh emerged victorious in a by election in Anandpur Sahib. On the trail of this victory, I became an authentic witness to a rare comic-politico event in my home town, Ahmedgarh. Shri Kishori Lal, who claimed to be Giani Ji’s comrade during the struggle of the Praja Mandal epoch, in moments of tall talking in the company of fun loving friends in the Gandhi Chowk-the Hyde Park of my town, got tricked into a bet that he could get Giani Zail Singh to come to speak to the people in the Chowk within 24 hours. And, lo, behold, the waiting crowds getting bigger and bigger-around 10pm, Giani Ji was seen alighting from the old Fiat car, smiling and holding proudly the hand of Kishori Lal. Though looking exhausted, he climbed the make-shift stage and exclaimed in a deeply hoarse voice, "when old friends call me, come what may, I have to come to reciprocate their affection and good faith-I would continue doing so even when I am not in this world!." He, of course, cautioned Kishori Lal to be more prudent in future in staking their friendship over trifles. Giani Ji had surely conquered the hearts of all the people gathered there - I being one of them, now a few months away to join the Indian Foreign Service. I had the privilege to call on Giani Ji in Oct. 1972 in his office as Chief Minister of Punjab, along with three other IFS colleagues, after we finished our District Training Program in Punjab. My career in the Foreign Service resulted in my lying abroad for the most of the years of Giani Ji’s active political career till his last. It was, however, always so instructive - at times deeply disappointing and disturbing too - to discuss with good old friends the complex forces at work during the long dark period of extremist violence in the Punjab. Some of them opined that the return of Mrs. Indira Gandhi to power in 1980 with a massive mandate against Janta Party’s sickening internal feuds and gross misrule had the seeds of degeneration and decay of political proprieties in her party. The naked parade of dynastic rule; the rag tag of Sanjay’s followers; the principle of ‘poodle loyalty’ above all; ministers turning money - spinners and ‘masterly mishandling’ of situation in the Punjab consumed not only the last four years of great Indira Gandhi but also singed a promising career of youthful Rajiv Gandhi. Giani Ji was destined to play –or some times denied to play-the most crucial role in the events pregnant with most tragic consequences for his beloved Punjab. What an irony of history: the most valiant and most patriotic Sikhs had been at helm of affairs in every walk of national life of India since Independence till a devout Sikh was elevated to the highest constitutional post of the land.

With Indian Cricket Captain, Kapil Dev
and the Cricket World cup in 1983

The memories, anecdotes, jokes, gossips - good, bad and ugly - of the colourfully simple life of Giani Zail Singh (May 5, 1916 - December 25, 1994), continue ‘Google-searching’ in the ocean of my consciousness - some one who never knew him personally. The well wishers of Giani Ji - and also those not well disposed towards him - it is some satisfaction that the book, in the first person, titled, 'Memoirs of Giani Zail Singh, The Seventh President of India' compiled by S. Manohar Singh Batra, who in the words of Giani Ji, "is a highly competent official, a retired Deputy Director General of All India Radio … my Officer on Special Duty since early 1986", was published in 1997. The 50 chapters of the book, Pages 317, Har Anand Publications make an engrossing reading for all those interested in a turbulent period of India’s recent history. The politicians of Punjab have preferred not to pen their memoirs. Giani Ji too willed the book to be published after his death. The Indian politicians, perhaps, are extra cautious to keep all options open till the last breath - the political truth could be conveniently modified according to the attendant and evolving individual ambitions. Giani Ji could muster limited belated courage, of putting on record - in words of English - his thoughts and perceptions on some of the fiercest political battles of complex national challenges in which he was caught- some time firing political salvos, sometime in the cross fire.

Born in a humble home of a peasant - carpenter family in the most backward part of Malwa region of Punjab and brought up under conditions of acute physical hardships and missing formal education, Giani Ji had indeed continued confounding his admirers and detractors by his consummate political skills in the ever turbulent political waters of not only Punjab but also at the Byzantine Delhi Durbar. As a popular mass leader, he reflected the quintessential ethos and aura of the sufferings and sacrifices during the freedom struggle of India. He had few peers as a forceful and mesmerizing orator in Punjabi and Hindustani. He had an elephantine memory of old comrades and even faceless congress workers in the country and believed in helping them without their asking for the favor.

The admirers of Giani Ji ruefully remember how his caste conscious opponents in his home state of Punjab derisively called him ‘Gulli Gharh’ - the wood worker. Punjab has been waiting since long the change in the caste of the chair of Chief Minister. The quintessential son of the soil and ever a hard realist and nationalist to the core, Giani Ji wisely chose to be cremated in Delhi, in the vicinity of memorials of the Father of the Nation and the First Family of the country. How the nation will plan to remember him in 2016 - the year of the centenary of his birth - will is quite instructive to watch.

What is my Religious Identity?

For a liberal mind - perhaps, better to say, ‘liberated mind’ or ‘secular mind’ - in independent India, the word ‘religion’ - Dharma, according to the Hindu scriptures and Deen/Mazhab in the context of Islamic theology - would seem to evoke, on the one hand, the whole lot of the paraphernalia of the most inhuman ‘caste system’ which historically polluted even the other egalitarian foreign faiths landing in India and, on the other hand, the never ending bloody antagonism between ‘the But Prassat’ - the Idol Worshippers Hindus and ‘the Buut Shikan’ - the Idol Breakers Musalmans.

For a ‘secular’ - the word still remains ill defined and hotly debated - Indian, the troubles for humanity must have started multiplying with the invention of ‘My God versus Your God’. The races and tribes in different lands must have sought to sanctify their earthly greed and gains by invoking the supernatural authorities. The strictly selfish motivations of later day rulers often made God to be a stake holder in their nefarious ventures undertaken with their bigger battalions and deadlier weapons. The evolution of self perpetuating priestly classes must have soon become a formidable partner in the social dispensations as well as in times of peace and war. The mercenary invasions and conquests, edified as crusades and jihads, were followed by colonialism and political subjugation by resorting to horrible and despicable deeds in the game of one human group preying upon another.

In the sacred land of Bharatvarsha boasting the flourishing of ancient civilizations of Harappa and Mohenjo-daro, the soul stirring Bhajans and Dohas - the hymns and couplets - of Bhagats - the wandering saint singers - and the Qabbalis and Qaafis Sufi Faqirs - the integrating poets - proved indeed lasting but limited in their influence against the power driven engines of the state. To mention a few like Fareed, Nanak, Kabir, Ravidas, Ghalib, Sahir - representing the long lineage of inspired bards singing praise of One and Omniscient Divinity - even rebuking Him for tolerating injustice in the world supposedly sustained by Him - have all indeed endeavored hard incessantly to transform the ‘evil in mankind’ into ‘nobility in humankind’.

In a mysterious and fascinating process of spiritual awakening, every individual is undergoes a unique religious upbringing in the family, an illuminating experience in a multicultural environment of India. While one could afford to feel relaxed about the inherited religion depending upon the family traditions, it is the caste identity which has continued to play havoc with the young impressionable minds in the land whose length and breadth is often quoted using a withered phrase, “Kashmir to Kanya Kumari and Arabian Sea to Bay of Bengal”. The social-tsunami of ‘Mandalisation’ triggering ‘Kamandalisation’ has tragic-comically reinforced the socio-religious identities of the nation with a constitution clearly codifying elimination of all distinctions based on creed, caste, color, gender…etc. There is hardly a single day in the life of the nation without reports of serious clashes ignited by sectarian or caste issues. The shrieking lines of poem Sahir Ludhianvi sung soulfully by Mohammad Rafi, heard in childhood, continue ringing in my ears - “Jinhen naaz hai Hind par, voh kahan hai” - “Where are those proclaiming pride in the heritage of India!”

The 12th of February this year: a young school teacher turned enumerator for National Census - 2011 revisited our residence to record the second category of information on the socio-economic profile of the family including the ‘philosophically challenging’ question of ‘religion’ and the most explosively and divisively debated column of ‘caste’.

The response to ‘religion’ made me travel into the totality of the experience of how ‘religiosity’ has been assuming various contours in my consciousness. The earliest is a misty image of pilgrimage as a toddler with mother and her family to Amritsar. I remember being told that I had behaved with a seriousness and discipline far beyond my age while taken around the sacred surroundings of Harmandir Sahib, refusing to urinate or relieve myself till the holy site was out of sight! My tall and well built maternal uncle had been carrying me on his broad shoulders. He lifted me up to sway and ring the big bell hanging from the ceiling of Gurdwara Baba Atal Rai - in the process; I got hit in the face with some blood flowing from nose!

The childhood experiences of the religious kind, perhaps, personify the essence of spirituality - to quote Nida Fazli, “Baccha bola dekh kar, Masjid aalishan / Ek akele Khuda ko, itna barha makan!” - “Looking at the majestic mosque, the child asked - why such a huge house for God who is solitary and single!” The ceremonies of Mundan - the first religious shaving of the head; the Sunnat - the circumcision of Semitic faiths; the Janeoo - sacred thread, unshorn hair of a Sikh, etc, leave lasting impressions of religious differentiation. My upbringing was a subtle mix of liberal Sikhism and broader Hinduism - the unshorn hair but a non-Sikh name as per established family tradition adopted for a few generations in our own sect of Deewana Sadhus - the free mendicants. By the time I completed my two classes of school from the neighboring village, my grandfather had made me learn by heart, with intense affection, Hanuman Chalisa along with many Dohas and poems relating to Ramayana while grandmother made me recite Japu Ji and Rahiras - morning and evening Sikh prayers.

The deaths in quicker succession of mother when I was less than three year old followed by deaths of two beloved great grandfathers, maternal grandfather would seem to have struck strange awe and void in me. I recall that there was also the tradition of the family Guru - a Sodhi, supposedly a direct descendant of Sikh Gurus. When I was in the fifth class, the family Sodhi Sikh Guru, Baba Bhola Singh, a dignified person with well tied white beard and well dressed in ‘churidar-bandgala’ - a tight white trouser with closed neck brown jacket - said to my father that I was now grown to be ceremonially baptized as his disciple. I marvel at my father’s quick but thoughtful reply, ”Look, Guru Ji, things in every sphere including religious practices are changing so fast in free India; we don’t know what this child is going to be … let us not burden him with anything which belonged to a past tradition of our time.”

The atmosphere of my High School in the grain market town of Ahmedgarh during 1951-58, with its Gandhian and nationalist ethos and thanks to scholarly-secular teachers opened up, the gates leading to respect for all religions but malice towards none. The two years of graduation in the DAV College, Jalandhar made me conscious that communalism could go around camouflaged in subtle hues. I felt that Punjab, the land of the mighty minds and brave warriors, was cursed many times over to suffer grievously due to the narrow minded interpretations of the most universal of faiths born of its spiritually fertile soil.

I was destined to around the globe for my livelihood. The greatest satisfaction - I may say salvation - in my means of livelihood indeed was derived most loving cross-cultural and multi-religious experiences. The duties of lying abroad in the various lands including those of glories of ancient Persia of Zoroaster (628-551BC); the magnificence of Cordoba/Granada in Moorish Spain; the sands of liquid gold of the sacred birthplace of Islam; Armenia of Noah’s Ark in the mythological Koh-e-Kaff, not to speak of once-our-own Taxila – have made me belong to all the faiths of humanity but slave to no one.

The enumerator of Census of India quoted the rule book to tell me, “You have the choice to record in the column, ‘No religion’ but not to say, ‘Secular’. The word, ‘secular’ is yet to mature to be entitled an entry in the National Census of India - 2011. As for the conundrum of caste, the less said the better about, “We the People of India”.

I, as one of the most law abiding senior citizen of Independent India, would like to know - for how many more generations the people of India are doomed to carry the cross of unbearable divisions - in the names of murderous religions and killing castes!

As for my own ‘religious identity’ I may quote from ‘Prayer’ by Faiz Ahmed Faiz:

Aayiye haath uthaen ham bhi/ Ham jinhen rasmen dua yaad nahin
Ham jinhen soz-e-Mohabbat ke siva / Koee buut, koee Khuda yaad nahin.

Come, let us also raise our hands / We who do not remember the way to pray.
We, who except for burning flame of love / Remember not any idol, any God

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Faiz A. Faiz - Romancing the Revolution

Since my return to Delhi in retirement in 2004 after crisscrossing the continents for consecutive 21 years-including 777 days in Pakistan during 1992-94 - my 1st day of the new year has been invariably celebrated attending the day-night cultural function dedicated to the memory of Safdar Hashmi. Safdar was a political street-theatre activist in mid–thirties of his life when he was martyred on this day in 1989 by goons of a Party never tired of invoking the name of Mahatma Gandhi. This multidimensional event showcasing music, drama, poetry, painting, book-sale/souvenirs, etc - all embracing revolutionary, secular, progressive causes - has come to personify the touching simplicity and dignity of nostalgic grandeur of all that the Marxist and progressive ideology has stood for. The themes of 150 years of 1857 / Birth Centenary of martyr Bhagat Singh; threats to freedom of expression of artists and tribute to Chhatisgarh - theatre fame Habib Tanvir have been the focus of special celebration in the recent years. I have been expectantly looking forward to what signature tune - and tone - of the national cultural consciousness would be ushered in for the new year in the lawns of Vithal Bhai Patel House, boasting an all-weather-withered grass!

It was indeed immensely impressive and appropriate to find that it was ‘Faiz Hi Faiz’ as the theme of the year 2011 to herald the year long activities in India, Pakistan and all over the world - where ever a few ‘Deewanas - aficionados’ of Ghalib and Gorakhpuri’s medium of poetic expression happen to lie! As on 13th February, the 100th birth day of Faiz (1911 - Nov.20, 1984), more than 60 countries have already announced various kinds of functions dedicated to the memory of the poet with a global vision of the relentless struggle for the freedom, justice and dignity for the oppressed and exploited humanity. The internet has surely become the most potent instrument of revolutionary upsurges in ‘globally-wired-connected community’ - including the celebration of centenary of Faiz. The poet of people would have certainly penned his most lyrically eloquent poem in praise of ‘internet’ which has united the largest ever number of people in history!

The Safdar Hashmi Memorial Trust (Sahmat) function was indeed a very generous (the word, ‘Faiz’, interestingly means generosity, bounty, beneficence) and imaginative treat for the indulgent and ‘well-versed’ audience which included Minister Jai Ram Ramesh (not the slightest protocol fuss) and controversially dazzling Arundhati Roy not to speak of so many stalwarts of the progressive platforms led by historian Prof Bipin Chandra and jeans-shawls adorned youthful Tulba-university students. The Shamiana venue was tastefully decorated with the calligraphic posters of proverbially quoted shae’rs - poetic couplets - of Faiz. The popular lyrics - Ghazals - of Faiz were soulfully sung by Rekha Raaz while recitation of select Nazms - longer compositions - by film-maker activist Sohail Hashmi and scholarly Syeda Saiyidana Hameed were a rare delight to listen - in their impeccable Tallafuz-accent of Urdu which Faiz himself might have envied!

The solid and the most significant content of Sahmat function was, of course, the release of the ‘Faiz Centenary Special’ commemorative issue of quarterly in Hindi, ‘Naya Path - New Path’, Vol. 24, Issue 4, Oct.-Dec. 2010, Price Rs 100. The journal is an organ of Janvadi Lekhak Sangh - Peoples’ Writers Union. The impressive publication of 432 pages, with four portraits of the poet by eminent artists is indeed a collectors’ item for Faiz aficionados. The editorial under title, 'Yun hi uljhati rahi hai zulum se khalaq - the people have, for ever, risen against tyranny’ underlines that celebration of Faiz’s birth centenary is becoming a part of the incessant struggle of the oppressed against the oppressors. Faiz was a firm supporter of friendship between India and Pakistan and considered it to be vitally important for peace and prosperity in the region and beyond. He remained in the forefront in the movement for restoration of liberal democracy in Pakistan and his ideas expressed in exquisite poetry were indeed a source of strength, inspiration and solace for the terrorized masses. It is particularly pointed out that the publication has brought forth for the first time the views of younger poets of Hindi explaining how they are indebted to Faiz for their creative energy and inspiration. The special number has four parts - titled respectively, the Mirrors of Memories; Conversations via Letters; Faiz’s Select Poetry/ Essays and In the Eyes Literary Critics. The publication has even endeavored to bridge the Urdu-Hindi divide by explaining meanings of less familiar words in the select poetry in it.

The Faiz Centenary Calendar, 2011 released by SAHMAT has 6 evocative paintings by M F Hussain - 'Faiz - A Portrait'; 5 paintings with quotations of Faiz poetry - Aaj ke naam aur aaj ke gham ke naam… to the present and sorrows of present…; Zuban pe mohar lagi hai to kya… It matters not that the lips are sealed …; Mere Qatil, mere dildaar mere paas raho… my tormentor, my love, be near me…; Nisar mein teri galion pe ae vatan… I abandon myself defenseless to your streets ,my country…; hamne jo tarz e fughan ki thi qafas mein iizaad… lamentations which we had created in cage…. Mazrooh Sultanpuri is quoted proclaiming Faiz as the Meer Taqi 'Meer' of progressive poetry while Raghupati Sahai 'Firaq' Gorakhpuri observes that, "enlightened wisdom, sensitivity and artistic finess with which Faiz combined affairs of the heart with other social concerns was something novel and unique in Urdu poetry."

For me at a deeper person level, introduction to the poetic magic of Faiz was made some time in May 1956 during a local conference of the Communist Party affiliated Primary School Teachers Federation in my small town, near Ludhiana. I, freshly promoted to Sixth class, was hanging around the venue of the conference because my uncle, a teacher, was closely involved in organizing it. I can distinctly recall how the lines of Faiz’s celebrated 10 line poem titled, 'Tarana - Chorus Song’ recited by teacher Bahadur Singh had, as if, pierced into my soul. Later, I was to know more about this poem of Faiz but must quote first the memorable lines:

Ai Khaqnashinon, utth baitho,veh vaqat qarib aa pahuncha hai

Jab takhat giraye jayenge, jab taaj uchhale jayene….

Katate bhi chalo,barhte bhi chalo,bajoo bhi bahut hain,sar bhi bahut

Chalte bhi chalo ke: ab dere Manzil pe hi dale jayenge….

O, the oppressed, Rise up: Time has indeed arrived

When thrones will be pulled out, crowns will be tossed around

March ahead, even with limbs severed: arms are many, heads many more,

Press on, move forward; we would stop only at point of destination

The free translation by me cannot do justice to the ringing rhythm of the original. How fascinatingly strange that these very lines were echoing in my ears thirty two years later in the winter of 1978 in Tehran when I was a witness to surging street protests against the Shah of Iran!

I was further privileged in Tehran to enjoy the most instructive company of great poet and critic Ali Jawad Zaidi (1916-2005) who had himself been a leading light of progressive movement. Zaidi observes in his celebrated classic, 'History of Urdu Literature', "Faiz raised his voice in support of freedom of expression… He has created new symbols or imbued old ones with new meaning and has a knack for conveying … the most fiery sentiments in a misty tone which cast a spell on the reader … His real greatness lies in utilizing the traditional erotic imagery to express the patently social aspirations and conflicts without being obviously didactic about a theme which invites a semi-philosophical approach. He absorbs the agony of the wounds time has inflicted on his poetic being to recreate his experiences into a moving symphony of words."

When I landed in Lahore in the evening of 6th of September 1992, it was the lines of Faiz haunting my thoughts - "Ae roshnion ke shahar - O, city of Lights…" So many kind friends in Pakistan including Faiz’s poetic inheritor Ahmed Faraz narrated to me tons of anecdotes to bring out how Faiz was a (Sufi) saintly soul, a rare gentleman and a friend-philosopher to a generation of struggling creative individuals in Pakistan and India. The current state of affairs in Pakistan, particularly the atmosphere bloodily surcharged by the religious extremism in the wake of broad day killing on 4th Jan. of Faiz’s nephew, Governor of Punjab, Salman Taseer made Faiz’s daughter Salima to recall her father’s verse:

Jis dhaj se koi maktal mein gaya, baat yehi rah jaani hai.

Yeh jaan tou aani jaani hai, iss jaan ka rona kya kije.

The tale how proudly he walked to slaughter house, will endure forever

This life comes and goes anyway, what use is there to mourn its loss!

A statement made by Progressive Writers Association ( PWA) of Pakistan on Faiz centenary has emphasized, "…when identity of Pakistani people has been severely tarnished by self - appointed protagonists of Islam who are engaged in heinous crimes against humanity, there is no one better than Faiz to project the real self of the nation…". The PWA, Pakistan has invited all to protect and project all the ideals and central concerns of Faiz’s poetic vision. In Pakistan, the Association has called upon to promote peace and harmony amongst people of all races and nationalities, transcending religious, ethnic and linguistic differences and, globally, to represent Faiz as the ambassador of the soul and feelings of people of Pakistan, with the theme of Faiz centenary:

Aaiye hath uththaein ham bhi

Baraey aman-e alam aur insaani khushahali

Come, let us all raise our hands in prayer

For peace in world, and prosperity of all people

The two most esteemed souls I had the unique privilege to know and who knew Faiz so well - AJ Zaidi and Ahmed Faraz - would have surely more to add to the statement by PWA, Pakistan.

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