diplomatic titbits

Research on Dalit Assertion in Punjabi Music

Following my blogs on Bootan Mandi, dalit assertion and related subjects, one of the researchers, Prof. Peter Manuel of the Music Department of the City University of New York, contacted me a couple of weeks ago and informed me about his interest and asked

Peter Manuel and Ginni Mahi

for more information with regard to his research project on the subject. Prof. Manuel visited Punjab a couple of years ago for the purpose and gathered some material but still he was working on his project. He has already done a meaningful study and research on Hindustani music including Thumri, Gazal, Braj and Bhojpuri. Peter speaks Hindi and is well versed with the Indian musical traditions and culture. Though I am no authority on the subject and I told Peter of this fact, yet I agreed to do my bit as a novice oral history narrator. I requested Peter Manuel that it will be better, instead of talking on phone, if he could send me a couple of questions which I could answer in writing. He agreed to the suggestion and sent me his queries.

I have divided his questions in two parts. The write-up produced below is to answer one of his interests in Bootan Mandi and the Gurpurab of Ravidass which has turned into a big mela in the region as an annual ritual with particular reference to the ‘Chamar Identity’ which the renowned singers of Punjab have tended to praise and mention in their albums and stage performances. The second part of the query is about the increasing dalit assertion in the Punjabi folk lore in the contemporary times to establish “Chamar Identity” to counter the often bragged and flouted ‘Jatt Superiority”. I will answer the latter part separately.

I thought of sharing this with my blog followers.

Resurgence Of Dalit Identity and Bootan Mandi Jalandhar

Bootan Mandi is a non-descript resident locality situated on Nakodar Road (now named as Ambedkar Marg) in the outskirts of Jalandhar city. Even before India’s independence in 1947, Bootan Mandi was a famous place for leather tanning, trading of raw and tanned leather not only by the Chamars (untouchables in the Hindu caste hierarchy) of the area but also by the Muslims who had to leave for Pakistan in the wake of partition of India. Bootan Mandi as such was a prosperous place mainly inhabitated by Chamars engaged in leather business. Out of them, some of the more enterprising even spread out to other leather business centers like Kanpur, Calcutta etc.

Chamars are the followers of Guru Ravidass, a great Saint of the Bhakti Movement in the 15^th century. Forty one hymns (shabads/bani) of Guru Ravidass are enshrined in the religious and holy Guru Granth Sahib, scripture of the Sikhs. Guru Ravidass was an exponent of casteless society and equality. Obviously, his mission and philosophy became the main stay of dalits who were the sufferers and victims of the Manuwadi (ancient Hindu Law maker Manu) caste divide of the society. The Chamars and other dalit communities started asserting themselves under the influence of India’s Independence struggle against the British rule. The after effects of the First World War in which some dalits got the chance to go abroad coupled with the Ghadar movement, advent of Dr. B.R. Ambedkar and Babu Manguram Muggowalia on the political firmament of the country and society at large added further impetus to the process. The chamars of Bootan Mandi, with their economic well being, came to the fore and spearheaded the Ad-dharm Movement of Babu Manguram Muggowalia in the late 1920s. They also supported and followed Dr. Ambedkar’s struggle for the emancipation of dalits in 1930s. Bootan Mandi became the nerve centre of dalit politics and social empowerment from mid 1930s. Under the leadership of two leading lights of the time, Seth Sunder Dass and Seth Kishan Dass (all well to do leather businessmen were called Seth as a mark of respect even today this practice is prevalent), Bootan Mandi hosted the offices of Ad-dharm Mandal, Schedule Caste Federation and celebrated and observed the birthday anniversary (Gurpurab) of Guru Ravidass with élan and gaiety every year. The festivities, including illumination of buildings, fireworks, religious discourses, poetic symposium, musical shows, dance and drama slowly became a common and regular feature in successive years. The Bootan Mandi Seths supported and encouraged the symbols of dalit assertion in recognition of the roles of Ad-dharm Mandal at Kishanpura, Dera Sachkhand Balan, and Dera Chak Hakim near Phagwara. Seth Kishan Dass of Bootan Mandi, an ardent follower of Guru Ravidass and Dr. B.R. Ambedkar became a Member of the Punjab Legislative Assembly even before India’s independence. Literary

people like Gurdass Ram Alam, Bhagmal Pagal, Narinder Khedi on invitation and reception by the son of the soil of Bootan Mandi, Pritam Ramdasspuri, set the tone of folklore to recognize and appreciate the festivities at Bootan Mandi. Gurdass Ram Alam recited his composition “ Bada Shor Painda Gariba De Dere; Ajj Kaun Aya Savere Savere” at a public function at Bootan Mandi in honour of Dr. Ambedkar during his visit in 1951. Pritam Ramdasspuri asserted with pride “Guru Ravidass Di Jins Han Te Bhim Di Aulad Han”

Moving with the time, the community of Bootan Mandi and also of villages in and around achieved further economic success and political awareness. The festivities on Guru Ravidass Gurpurab and also the birthday anniversary of Dr. Ambedkar got more organized and pronounced. These activities were more spiritual and solemn

to begin with. My own uncle, brother of my father, Jai Ram Parwana was an artist of his own reckoning. He performed Prabhat Pheris (singing f devotional songs and bani of Guru Ravidass in the mornings in the streets of the colony), wrote poems and songs which were rendered by famous singers and poets on the stages of Gurpurab celebration. By mid 1960s, taking over from my educated seniors namely Om Parkash Mahey, Dharam Chand Mahey, Durga Dass, Bishambar Dass, Bhagwan Dass and others, myself, as a young student and a humble native of Bootan Mandi, got engaged increasingly with these social and spiritual aspects of community living. We, along with my colleagues like Hardial Banger, Manohar Mahey, Darshan Kaler, Sat Paul Mahey, Swaran Dass Duggal, and Prem Shant among others, changed gears and started giving further

Ramesh Chander beating the Drum on Gurpurab at Bootan Mandi

impetus to the celebrations from literary and intellectual aspects. The musical and spiritual sessions gave way to intellectual poetic symposiums (Kavi Darbars) in which Punjabi poets and singers of repute, namely Vidhata Singh Teer, Hazara Singh Mushtak, Charan Singh Safri, Gurdass Ram Alam, Chanan Manak, Bhagmal Pagal, inter alia, were invited. I was the General Secretary of the then Guru Ravidass Youth Club for a couple of years in the late 1960s. I vividly remember that poets and singers tended to invoke the glory of Bootan Mandi and dalit pride in their renditions in one way or the other. Charan Singh Safri’s formulation “Tera Chamm Na Lahman Ta Ki Lahman” to motivate Chamars against the tyranny of Brahminwad is still alive in my mind. Singers of fame like Narinder Biba, Surinder Shinda, Amar Noorie and Sardool Sikander performed at Bootan Mandi in 1980s. As Punjabi music flourished not only in India but also abroad in the 1980s, Bootan Mandi was no exception. The empowered economic and social status of the community in and around involved the money bags of the Seths of Bootan Mandi. The venue of functions, to cater to larger audiences, were divided into two – Guru Ravidass Dham led by Seth Sat Paul Mall and Mayor Surinder Mahey with others and Nimm Company and Guru Ravidass Mandir led by Seth Mool Raj, Avinash Chander, Shaddi Lal, Darshan Bodhi and others. They tended to invite costly performers to their functions and celebrations. The celebrations were slowly getting ostentatious and commercial. The likes of Hans Raj Hans, Kaler Kanth, K.S. Makhan, Durga Rangila, Master Saleem, Diljaan, Boota Mohammad, Sabar Koti, Rajni Thakkarwal, Firoz Khan and Ginni Mahi among others were falling on each other to be invited to Bootan Mandi and perform. The high-ups of all parties and the successive governments tended to come and greet the audiences, their potential vote bank. By 1990s, the Gurpurab at Bootan Mandi took the shape of a big Mela for a week every year in the month of February or so. My younger brother, Paramjit Mahey remained the General Secretary of Guru Ravidass Welfare Society and its successor outfit Guru Ravidass Educational and Charitable Trust for almost 10 years and earned considerable appreciation and recognition in running these organizations and their activities. With this pomp and show, the things have come a full circle. Bootan Mandi earned the status of an undeclared Mecca of dalits which contributed immensely to the insurgence of dalit pride and identity in the region. Rightly so, the message trickled down to the music and poetry too. Bootan Mandi found mention in many of the songs meant to instill a sense of pride and identity in the dalit masses. Though the Seths of Bootan Mandi slowly are losing their status in the leather business yet the Guru Ravidass Gurpurab has acquired the status of a big event in the calendar of the region. It will remain so in the years to come.

I conclude with the hit number of Master Saleem son of legendary Ustad Puran Shah Koti, both sons of soil of Bootan Mandi:

“Bootan Mandi Aajo Jihne Dekhna Nazaara Ae”

Book Release - Prof. Om Parkash Sampla’s Autobiographical Account

I met Prof. Om Parkash Sampla about six months ago in my office at Bootan Mandi, Jalandhar at his own initiative. Before that we had spoken on telephone a couple of times and I came to know that he belonged to a well known village in the out-skirts of Jalandhar city, Sofipind, a village of MOS Vijay Sampla and a hub of community activities pertaining to Dr. B.R. Ambedkar, Mahatma Buddha and Guru Ravidass. Prof. Om Parkash Sampla, an

octogenarian, spoke in good English with matching authority and gave me to understand that he was an intellectual by his own right. I was impressed when he told me that he was a Professor of Psychology at AIIMS and IIT Kanpur, both prestigious positions and had come back to his roots in Jalandhar. Given my background in diplomacy, I also lived away from Jalandhar and like Prof. Sampla ventured to come back after my retirement. Let me confess, in a lighter vein, that we thought it fit to go by the saying “You scratch my back and I will scratch yours” and pass time to mutual benefit. We tended to benefit from each other’s company to mutual advantage.

During our first meeting, he gifted me one of his newly published books along with some earlier publications. He suggested that it would be good if could read the book and write a review for the benefit of others. I promised to do so but could not keep my word due to my other occupations on one hand and the unusual name of the book “Your Distinctive Splendour Kick – Frisky (Zindadil) and & Dynamic Life” – The Importance of Being. Nevertheless, I must register my gratitude that Prof. Sampla remained in touch and we spoke to each other many a times on phone. I found him a good human being and a knowledgeable educationist.

The book “Your Distinctive Splendour Kick – Frisky (Zindadil) and & Dynamic Life” – The Importance of Being, was formally released at the Punjab Press Club in Jalandhar on March 9, 2017 by Former Lt. Governor of Pondicherry, Dr. Iqbal Singh. The function was presided over by Former DGP of Punjab, Dr. D.R. Bhatti to

which I was also invited and honoured. It was an impressive function. Both Dr. Iqbal Singh and Dr. D.R. Bhatti spoke with conviction and praised Prof. Sampla. Prof. Sampla had told me before hand that I will be expected to speak and ‘bless the author’ at the occasion. Obviously, there was no way but to go through the book hurriedly with a view to authenticate and justify my observations not only on the book but also about its distinguished author and my friend Prof. Om Parkash Sampla. I did my best in my own humble way which was appreciated.

The speaking notes of my remarks at the book release are appended below for wider circulation.

Let me say as a humble recognition of Prof. Om Parkash Sampla’s rise to lofty heights in life:

तूशाहीनहैपरवाजहैकामतेरा;

तेरेसामनेआसमानऔरभीहैं !

Appendix -

Remarks at the book release on March 9, 2017: Your Distinctive Splendour Kick – Frisky (Zindadil) and Dynamic Life – The Importance Being: Prof. Sampla Omprakash

· The very title of the book tends to justify the saying that “Humility is the virtue of the weak”. But the reality is the other way round in the case of Prof. Omprakash Sampla.

· It is not easy and simple to rise from a humble technician at the AIIMS in New Delhi to a distinguished Professor at the IIT Kanpur. Thumbs up to the Professor – Still going strong and kicking.

· With all the splendor, dynamism, Zindadili and flare for life, Prof. Sampla is a humble person at heart. He gifted me his book which is being released today officially with a citation “To His Excellency Ramesh Chander with humility (vinaysheelta). I was touched. Thanks Professor Sahib.

· ज़िन्दगीज़िंदादिलीकानामहै;

· मुर्दा दिलक्याखाकज़ियाकरतेहैं.

· Coming to the book, the style, the contents and presentation are as distinctive as the persona of the author. To say in the poetic expression of Mirza Galib:

कहतेहैंकीग़ालिबकातर्ज़ेबयांऔर.

· Most of the scientific themes go over my head and book in hand is no exception. Prof. Sampla will bear with me.

· But the book is fully loaded with other subjects of interest and concern which are relevant and thought provoking.

· Thought provoking assertions on “Fears of Success Vs Fears of Failure, Scientific Rationality, Community Health and Nutrition etc are worth reading.

· My special interest remained on social and political issues raised and commented upon in the book.

· India- American Bonhomie, Obama-Factor, Social media, Women issues like International Women’s Day, Real life stories and Enchanting Women’s Magic Power are enlightening and informative.

· To put it lightly, as an appreciation of Prof Sampla’s special take on the beauties like Shobha De, Shabana Azmi and Sharmila Tagore, one can easily see that Prof. Omprakash is as human as anybody else but with a distinctive touch and soft corner for the ladies. Wish you all the best, Sir.

· Thank you very much, Sir, for inviting me to this great event of your chequred career and frisky life.

· अपनामुक्क़दरआप बनातेहैंएहलेदिल;

हमवहनहींजीनेज़मानाबनागया।

Complementarities of Guru Ravidass and Babasaheb Ambedkar

The birth anniversary of Babasaheb B.R. Ambedkar falls on April 14. The day of one of the greatest sons of India is celebrated and observed with great enthusiasm in India and abroad and rightly so. I am located in Jalandhar where the followers of Babasaheb Ambedkar, who are also the ardent followers of the 15^thcentury champion of the Bhakti Movement, Guru Ravidass, are concentrated. Though Babasaheb Ambedkar embraced Buddhism in October, 1956 towards the end of his life in December 1956 yet the followers of Dr. Ambedkar sincerely tended to find similarities and complementarities between the missions and philosophies of the great social and spiritual revolutionary, Guru Ravidass and the contemporary social reformer and thinker, Dr. B.R. Ambedkar. The thinking of the followers of both the great leaders and path finders of the masses is not completely off the mark. Dr. Ambedkar was a spiritual person not only in his thinking but also in conduct. Like Guru Ravidass, he believed that religion is nothing but morality and good conduct. Dr. Ambedkar was a keen observer of the teachings of Sant Kabir and Guru Ravidass. He dedicated one of his books to Guru Ravidassji, it is a common knowledge. I personally don’t find any confusion and conflict among the teachings of Mahatma Buddha, Guru Ravidass on one hand and Dr. Ambedkar’s mission and philosophy on the other. My off the cuff argument in support of my assertion is that let us look for the positives rather than the negatives to unite the community and help them stand up to fight for their rights and space in the society as desired by Buddha, Guru Ravidass and Ambedkar. They stood fast against dogmas,

inequality, immorality, conflict and ill-will. If, we all, like good followers of these great masters, live life based on the lofty ideals of equality, liberty and fraternity, as taught by our fore-fathers, we will pay wholesome and befitting tribute to Mahatma Buddha, Guru Ravidass and Babasaheb Ambedkar. Let us be honest and pragmatic in our approach and not confine ourselves to Buddha or Guru Ravidass to understand and follow Babasaheb Ambedkar irrespective of our spiritual leanings. It will be a true help and service to the down-trodden masses for which the galaxy of our leadership waged their struggle at different stages and periods of history.

The immediate provocation to write on this subject, as a novice and a humble follower of Mahatma Buddha, Guru Ravidass and Babasaheb Ambedkar, came from one of my fellow Bootan Mandians, Om Parkash Mahey who met me the other day to suggest that they were interested in streamlining and organizing the

Shobha Yatra/Chetna March to observe the birth anniversary in a befitting way. And they wanted to dedicate the float/Jhanki to the theme of oneness and complementarities between Guru Ravidass and Dr. B.R. Ambedkar. Om Parkash asked me to write something on the subject. I accepted this as a humble beneficiary of the results of struggle and mission of Guru Ravidass and Babasaheb Ambedkar to register my sense of gratitude. One of my other fellow Bootan Mandian and an illustrious son of the soil Pritam Ramdasspuri wrote a well researched book on the subject “Mala Ke Teen Moti”.

Not as an authority but as a layman, I find considerable complementarities among Mahatma Buddha, Guru Ravidass and Ambedkar, the trinity of champions of human dignity and oneness of mankind. Babasaheb Ambedkar was an ardent follower of Sant Kabir, Guru Ravidass, Sant Tukaram, Mahatma Phule and many others who stood for social justice. But towards the dawn of his life, he felt that the three percepts of Buddha – Buddham, Dhammam and Sangham were better suited to the fragmented and decaying Indian society under the weight of dogmatic, excessively ritualistic, graded inequality, caste system and Manuwadi thinking and opted for more egalitarian, rationalistic and pragmatic way of life called Buddhism. But it does not mean that there is any idealogical conflict. Ambedkar remains as good as he was before for the universal values of love, affection, compassion, harmony and human dignity as professed and preached by the great Gurus like Guru Ravidass and Sant Kabir.

Let us begin with Dr. Ambedkar’s often mentioned dictum “Educate, Organise and Agitate”. These values conform to the mission and philosophy of Guru Ravidass. Guru Ravidass realized the importance of these aspects of life in empowering the poor and exploited masses. On Education, he said in his Bani:

Madho Avidya ahit keen, vivek deep maleen

(Ignorance: no education has done much damage; it has eclipsed our rationale)

Similarly, on Organisation and working together to mutual advantage, Guru Ravidass was forthcoming and said”

Sadh Sangat Mil Rahie Madho, Jaise Madhup Makhira

(One should live in the company of good people as bees live in the honey-web) and:

Tum Chandan Hum Rind Baapre; sangh tumhare basa,

Neech rukh te unch bhayo hai gandh sugandh niwasa !

You are like a tree of Chandan and I am like a cactus. But by living with you, I have also got the fragrance of you and thus transformed)

As regards Agitation, Guru Ravidass’s whole life was full of agitation- agitation for the good of the society, justice, equality, liberty, fraternity, harmony. Only agitated minds to do something concrete and worthwhile, can think and say:

So kat Jaane Peer Parai, Jaake antar dard na kai

(How can one understand the pain of others when oneself does not have concern and pain in ones heart)

The minds of both Guru Ravidassji and Babasaheb were so agitated and obsessed to annihilate and eradicate subjugation and oppression, that both of them in their times stood up against the social tyranny and exploitation of the down-trodden. Babasaheb renounced Hindu religion to free himself and his followers from the social hegemony and human degradation. Guru Ravidass unequivocally said:

Pradhinta paap hai jan liyo re meet;

Ravidass dass pradhin se kaun kare hai preet !

(Slavery is a sin, you should know my friend. Who will love Ravidass who is a slave?)

Coming to the other cardinal principles of Buddhism and mission of Dr. Ambedkar, there are similarities and complementarities with the philosophy of Guru Ravidass. Guru Ravidass, like Dr. Ambedkar openly denounced all the Brahminical scriptures like Vedas, Puranas, Smritis, Upanishads etc. as these promoted the hegemony of Brahmins and justified the social inequality and exploitation of the masses. He said: –

Charon ved kiya khandoti, Jan Ravidas kare dandoti

( Ravidas proclaims all Vedas are worthless)

Guru Ravidass further said:

Ravidass Brahmin mat pujio; jo hove gunn heena,

Pujio charan chandaal ke; jo hove gunn parveena

(There is no need to worship or recognize Brahmin who is ignorant and uneducated. On the other hand, recognize and honour a low caste who is educated and knowledgeable)

Guru Ravidas was one of the country’s foremost socio-religious revolutionaries who not only attacked the socio-religious inequalities but also preached justice, liberty, equality and fraternity where all fellow beings will live in harmony. Ultimately, Bodhisattva Ambedkar enshrined these lofty ideals in the constitution of India. Thus doubts and conflicts were set to rest. The followers of Guru Ravidass and Dr. B.R. Ambedkar must understand this to stand united to face the challenges of the future.

Babasaheb Ambedkar was a socialist democrat following the footsteps of Guru Ravidass and his Bani:

Begumpura Shehar Ka Naon, Dukh Andoh Nahin Jis Ke Thaon;

Na Tasbees Khiraaj Na Maal, Khauff Na Khata Na Taras Jawaal !

(The place of my stay should be free of sorrow; there should not be any pain or misery. There nobody should dis-appropriate anyone’s belongings and there should be no fear or favour)

Dr. Ambedkar was interested in transforming the political democracy into economic and social democracy as visualized by Guru Ravidassji:

Aisa Chahun Raj Main; Jahan Mile Saban Ko Ann,

Chot Bade Sab Sam Basein; Ravidass Rahe Parsan !

(I want such a state and governance where nobody shall be hungry and everybody should have ones bread and butter. All should live in an equitable order. Only then Ravidass will be happy)

Dr. Ambedkar stood for harmony and fraternity in the society as preached by the great Guru:

Keh Ravidass Khalas Chamara, Jo Hum Sehri So Meet Hamara !

(Ravidass, the pure Chamar says that all my fellow citizens are my friends)

Like Guru Ravidass, Babasaheb was the greatest exponent of liberty as the Guru said:

Kaayam Daayam Sada Patshahi; Dom Na Som Ek So Ahi !

(The good order and governance should remain. There should be no gradation or division. We should all be one)

With this I conclude and say that Dr. B.R. Ambedkar was the champion of the Buddhist values of equality, liberty and fraternity as followed an propagated the great Guru Ravidass in the 15^th century. I don’t find any conflict in these lofty ideals. We all should try to imbibe these in our daily life. Here lies the progress and salvation which we all need to lead a peaceful and contented life.

हुबैदाआजअपनेजखमेपिन्हाकरकेछोडूंगा;

लहूरोरोकेमहफ़िलकोगुलिस्तांकरकेछोडूंगा !

पिरोनाएकहीतस्बीहमेंहैइनबिखरेदानोको;

जोयहमुश्किलहैतोइसमुश्किलकोआसानकरकेछोडूंगा !

Greetings on the birth anniversary of Babasaheb Ambedkar, the greatest son of India.

Buddha, Ravidass and Ambedkar

I wrote in my blog last week about the complementary approaches of the “Mala Ke Teen Moti” – a term used by one of my fellow enlightened BootanMandians, Pritam Ramdaspuri between the dalit icons Guru Ravidass and Dr. B.R. Ambedkar and also Gautama Buddha. I am not surprised to note that it has generated a kind of debate, a healthy one at that, and the points made by me are

generally not accepted or digested both by the neo-Buddhists and Ravidassias on one hand and also by some of the Ambedkarites on the other. At the same time, it is a matter of satisfaction that most of the Ambedkarites and the young dalits at large tended to agree that it will be good and advisable to find and dwell on complementarities for the sake of unity and oneness for the greater good of the society. There is no point in getting dogmatic and fundamentalist. One can remain a Buddhist or Ravidassia and can still be an Ambedkarite.

One of my educated friends in Bootan Mandi who professes to be a Buddhist and Ambedkarite gave me the feedback and said that it would be a futile exercise to say that Gautam Budddha, Guru Ravidass and Dr. Ambedkar had anything in common. The likes of me, referring to my views on the subject, were trying to confuse people with these new theories. He said that who so ever is not Buddhist cannot be an Ambedkarite. Ravidassias or anybody else who professed to be a Hindu can neither be a Buddhist or an Ambedkarite. His puritan views did not care for social harmony and oneness but harped on the stated doctrines and principles of Buddha and Ambedkar including the 22 vows stipulated by Dr. Ambedkar at the time of his embracing Buddhism in 1956. There are many more who boast of being true Ambedkarites and Buddhists and are proclaimed and professed anti-Hindus.

One of my friends in Dubai who is a well placed engineer and a community activist and who professes to be an Ad-dharmi or Ravidassia also wrote me on the subject, as a good and awakened member of the community, and raised many questions on my blog on complementarities between Guru Ravidass and Dr. Ambedkar

Guru Ravidass Dham, Bootan Mandi, Jalandhar

and requested for my extended views. I promised to answer them, as a layman, from my personal perspective. I take the liberty of quoting my friend in Dubai to provide little more visibility to the issue:

Quote (as received)

Jai Gurdev Sir,

I have read your latest article About Guru Ravidas ji and Baba Saheb, its very informative and constructive article.

Sinc every long times I have some doubts which I want to clear and may be you will have answers to those oubts

You have mentioned that Baba Sahib dedicated his one book to Sant Ravidas ans Kabir. I have read ir too. I have collections of 52 writings of Baba sahib, Other than single line deication I have not found any mention of Satguru Ravidas ji by Baba sahe. Why ? There is no mention of Satguru Ravidas ji's phylosophy or awakening bani in Baba saheb's writings. Why?

Some one raised doubts about that single deication line also saying that it was entered later.

I always fail to understand that when baba saheb was advocating change of religion ( from hindu to any other) at that times adi dharam was being advocated by babu mangu ram ji in Punjab and that was also for all dalits. Why Baba saheb has not made any mention of Adi dharam too in his writings and why adi dharama was not considered as an option to leave hinduism? Did these two leaders ( Baba sahen and Mangu ram ji) ever met ? Both of them were concerned about dalit issues then how come that they have not joined hands ? what sort of relations were there or what were the main differences which kept them apart?

Sir, if idiology of Satguru Ravidas ji and Mahatma Buddha is same or similar, then why budhist community in india and particularily in punjab is bent upon converting adi dharmi and Ravidasias to budhism? why religious conversion among us is being pushed up o daily basis, I strongly believe that and grass root level more religions mean more factions in our smaaj, means more devisions and by having more devisions we can never have any say in Punjab politics. So why race of conversions among Budhists. avidasias and Adi dharmi is being pushed up?

Dear Sir, I have great respect for you and I think you can explain these point better than anyone else to me. My questions arised from my passion to learn more and not from any contradiction.

Unquote

There are also comments from a sober and balanced perspective of a senior diplomat colleague who is concerned and interested in community matters. I quote him also:

Quote (as received)

My dear Ramesh Ji,

I compliment u on ur article bringing out the confluence of thoughts of Guru Ravidas ji & Dr BRA for the oppressed people of the tyranny of caste system in India.

All great souls interpret the environment of their epoch in terms of seeking justice & faiir play in society.

It is important to strike a balance in our approach...must think of the forces determining the future.

No purpose is served by generating needless hostitility and demeaning other reformers of Hindu society...dubbing Swami Dayanand a foxy Brahmin, Gandhi a hypocrite Bania & Sikh Gurus as castist Bhapas!

The wounds hv been deeper but time has been a healing factor...education has to be the golden key and a torch!

Unquote

Yet another comment from one of my blog followers from Mumbai and I quote:

Quote (as received)

Joginder Pal Mumbai

Thanks Ramesh Chander Saheb for the precise & beautiful article attempting to examine Buddhism, Ravidas Baani & Ambedkarism with a positive frame of thinking. This level of analysis & comparison was missing in the period immediately after exit of Dr Ambedkar in 1956.
I would like to add something in this regards that Buddhism came into existence as a result of strong absurdities of Hindu religion which were forced on the people with the shear bulldozing force as the religious dogmas. Buddha, himself being Kshatriya challenged the dogmas & superstitions & enacted Humanist & Religious Thinking that was later on called Buddhism. But due to onslaught of Extremist Sanatan sect, Buddhism was virtually wiped out from 7th Century till start of age of arrival Saints which was wrongly branded as Bhakti Kaal. In fact Kabir, Ravidas, Namdev, Nanak never believed in or preached Bhakti but propogated a rational humanist, social & political life and in fact went to jail many times during their life time. Begumpura --,Aisa Chahun Raaj --, Madho Avidya Hitkeen etc are not Bhakti Songs but were suggesting the ruler what type of governance should be there which in political term is called Constitutionalism. These saints gave their Baani but could not reach a common platform till writing of Guru Granth Sahib. As regards Ambedkar, he had declared that he took birth as Hindu which was not in his hand but will not die as one. The vested interest & discriminatory policies of prevailing Sikh religion in Thirties under Master Tara Singh drove away Ambedkar from Sikhism. For next 20 years Ambedkar could not take a decision regarding his conversion and was in fact had to embrace Buddhism, less that two months of his death. Dr. Ambedkar was a religious person but for a religion with Humanist & rational approach. Unfortunately there was nothing comparable to Guru Granth Sahib at that time. Even Ravidassia Dharam was not there but in any case that also does not fit as per Ambedkar requirement. Mangu Ram Muggowalia had a better proposal in the shape of Ad-dharmi concept that for the first time brought Mool Niwasi concept amongst the downtrodden class. So Ambedkar preferred Buddhism. This is a fact that great Gurus like Ravidas, Nanak, Namdev. Kabir etc. never referred to Buddh or Buddhism in their Baani. But once drifted away from Sikhism, Ambedkar embraced Buddhism.
As regards your inference, which I agree that there is no difference between the preaching of Guru Ravidas & Ambedkar philosophy. With Buddhism still not crossed one crore mark & highjacking of Bahujan Movement by Chamars every where, there appears to be no future for SC's numbering over 25 crores coming under one banner, what to talk of Bahujan Samaj of 100 crores.
Please excuse me if I have unintentionally submitted anything that may disturb any of our friend including yourself Ramesh Chander Saheb whom I always treat in highest esteem.

Unquote

Now I come to my take on these comments by my friends. First to answer my friend from Dubai, I have no comments to make that Dr. Ambedkar’s dedication or mention of Guru Ravidass in the preface of one of his books was a later addition by some vested interest. The only thing I know for certain, after reading or understanding Dr. Ambedkar who followed the spiritual legacy of his family pertaining to Sant Kabir and Sant Tukaram. Guru Ravidass who was also one of the leading lights of the Bhakti movement was not much known in Western India and that is why Dr. Ambedkar did not have, perhaps, much exposure to Guru Ravidass and his teachings. I did not mean that Dr. Ambedkar had no inclination or understanding of Guru Ravidass. Later, he developed fascination and liking for Buddhism and that is known history. I agree with Ambassador Bal Anand’s terminology to describe Dr. Ambedkar as “Thinker’s thinker”. Ambassador Bal Anand dedicated his latest book “Expressions of Freedom” to the Thinker’s Thinker. I have no standing and reason to question and contest Babasaheb’s decision to renounce Hinduism and embrace Buddhism. There is nothing to underline as conflicting between Guru Ravidass and Dr. Ambedkar, to my mind.

Second question pertains to Ad-dharam floated by Babu Manguram Muggowalia. I understand from my verbal chats and discussions with some knowledgeable people in and around Jalandhar that Dr. Ambedkar and Babu Manguram Muggowalia met each other a couple of times in 1930s and 40s. The Ad-dharam could not take off beyond some pockets in Doaba in Punjab and Babu Manguram did not have any recognition beyond Doaba as a leader. While studying and preparing to renounce Hinduism, Dr. Ambedkar must have studied all the options, as is known in case of Sikhism, but finally he settled for an ancient religion and way of life having roots in India i.e. Buddhism. It was obvious. There was equation or comparison between Ad-dharam and Buddhism. We must understand this ground reality. Moreover, I understand that Ad-dharam was sidelined by the political leaders like Acharya Prithvi Singh Azad, an Arya Samaji and Master Gurbanta Singh as Congress followers to oppose Dr. Ambedkar. Babu Manguram, I think, tended to go with them. This could be another political factor which dissuaded Dr. Ambedkar to associate him with the Punjab leadership.

The third question is why the neo Buddhists are cajoling Ad-dharmis or Ravidassias and others to become Buddhists? Why anybody shall get perturbed on this? Hindus are trying for Ghar-Wapsi, Muslims are trying to convert Kafirs to their faith, and Christians are trying to add to their flock. The neo Buddhists are all the more justified, right or wrong, to ask their brethren to come along as desired by their common benefactor, Dr. Ambedkar. The newly floated Ravidassia Dharam is also doing its best to give new identity to the community as the Ad-dharam did in the past. There is no answer to these senseless pursuits, to my mind. The vested interests sitting in the Deras, Dhams, Budh Vihars in collaboration with self appointed social and political leaders of the community are engaged in carrying forward their limited agenda. The things are getting complicated and messy with every passing day. Let us have one identity for dalits irrespective of their spiritual or religious affiliation as Buddhist, Ravidassia, Ad-dharami, Kabirpanthi, Balmiki, Mazhabi etc.

In this regard, I would tend to go by the thinking of my senior diplomat colleague and align to the main stream of the society. Education and time would set things in perspective in due course. I would also tend to agree with my friend Joginder Pal from Mumbai that all the three i.e. Gautam Buddha, Guru Ravidass and Dr.

Ambedkar stood for a humane society with equitable and just order. There is no conflict in their approach. In the contemporary times, Babasaheb Ambedkar showed us the way by leading from the front. He was not an anarchist. He was a nationalist. He was spiritual in thought and action. He was a rationalist. He stood for the good of the society by creating harmony and fraternity and more so for the suffering and exploited masses. Let us stand united behind the mission and philosophy of Dr. B.R. Ambedkar irrespective of our spiritual persuasions. There is no other way.

छुपाके आस्तीन में बिजलिअं रख ली हैं गुरदु ने;
अनादिल बाग़ के गाफिल न बैठे अशिआनो में !

Pay Back to Society – Lofty Ideal of SPEED & RELIT

SPEED – Society for Poor’s Educational and Economic Development and RELIT – An all India networking platform of volunteers and social groups to help poor and deprived sections of the society on the lofty ideal of “Pay back to the society” hosted a meeting of intellectuals representing cross sections of the under

privileged communities of the society at large on June 10, 2017 at Punjab Press Club in Jalandhar. The meeting was well attended by participants not only from Punjab but also from other states namely, inter alia, Maharashtra, Andhra, Telengana, UP, Rajasthan, Delhi, Haryana, HP, J&K, Chandigarh. The agenda for discussion at the meeting was a broad based one with important themes of interest and concern to dalits and other weaker segments of the society.

The meeting was conducted very ably by a retired IRS officer, Joginder Pal who is the Chief Administrator of RELIT. The speakers spoke with conviction and a sense of concern particularly on the current situation on account of the recent atrocities and highhandedness of the upper castes on dalits in Saharanpur and the issue of disunity and self contradictions among dalits. Advocate Nathi Ram from Saharanpur briefed about the ground situation in and around Saharanpur and termed the situation as tense. He informed, without mincing words, that Bhim Army tried to save and help the hapless dalits from the willful highhandedness and muscle power of the upper castes but was not able to avoid and ward off unfortunate loss of life and property of dalits. The administration and social set up was determined to undermine the interests of dalits. He candidly said that we, referring to Bhim Army, should organize and train ourselves better before challenging the all powerful oppressors. A senior police officer Shammi Kumar of Jalandhar expressed his regret that dalit officers themselves were instrumental in spoiling his chequered career - what to speak of others? He was of the view that dalit officers who try to hide their identity while enjoying the privileges should be exposed to shame them. Ashok Basotra from J&K was of the view that the salvation of dalits lied in Dr. Ambedkar and his teachings. There was no other way. He ardently pleaded that all dalits must embrace Buddhism to kill the tyranny of caste system. Chetan Bairwa of Faridabad and Bhanu Partap Singh of Ghaziabad, Senior Advocates at the Supreme Court at Delhi underlined the dangers of the up-coming social scenario in wake of rising tensions in the society particularly with regard to dalit communities. They pleaded for political consolidation to safeguard the dalit interests. Dr. Mohan Rao from Telangana was of the view that there was an urgent need to get united to face the challenges of the future. Col. Raj Kumar of Chandigarh also spoke and urged the dalit intelligentsia to come forward and take the lead to guide the community to empowerment. I made a short presentation on power-point formation on the theme “Suggestions to address divisive tendencies among dalits” and said that the Poona Pact of 1932 signed by Mahatma Gandhi and Dr.

B.R. Ambedkar was a classic fraud and blackmail done by Mahatma Gandhi to cheat and condemn dalits to their traditional oppression at the hands of Manuwadis. The key-note speaker Sukhdev Baghmare from Pune spoke at length and said that though he disliked the word dalits yet he would urge them to get united under one identity as Ravidassias while retaining our sub-identities as Valmikis, Buddhists, Kabirpanthis and so on. He advised that we all must do something positive to ‘pay back to society’ either in political field or in social or even spiritual depending on one’s interest and capacity. Dr. R.L. Jassi, IPS (Retired) summed up the deliberations at the meeting and said that dalits were basically peace loving and law abiding people as the followers of their leader Babasaheb Ambedkar but, referring to the new outfit Bhim Sena, there was an ample justification to have both “Narm and Garm” streams go together to achieve their bonafide goals as it was done in the Indian freedom struggle. Janak Raj Chauhan of the SPEED gave the vote of thanks to conclude the meet.

All said and done, two things came out clearly in these deliberations. One, there was an urgent and immediate need to unite and consolidate dalits to ward off the Manuwadi onslaughts amidst, the unfortunate but obvious, rising social tensions. These tensions are bound to increase in the coming days and dalits should get prepared to meet the situation. Second, the desirability and feasibility of outfits like Bhim Sena and others was a big question which should be studied and answers found before it gets late. Some people, may be rightly so, were of the view that dalits were still not ready or empowered to meet the challenge with violent means as the oppressors were too powerful. The refrain was that dalits should first get educated as advised by Babasaheb Ambedkar and slowly graduate to agitation and organization to meet the upcoming scenario. Yet another factor which torpedoes the much needed unity among dalits - growing animosity among the neo-Buddhists and the Ravidassias, came to surface. One can understand the concerns of both the sides but still in the larger interests of the community at large, every effort should be made to reconcile the view points as we all can unite and take shelter under the umbrella of our common icon Dr. Ambedkar.

The proposal of declaring April 14, birthday of Dr. B.R. Ambedkar, as International Day of Equality found a special mention and was resolved by the meeting, on endorsement by IRS Joginder Pal and IPS Dr. R.L. Jassi, to support the proposal and urge PM Narendra Modi and EAM Sushma Swaraj to make a demarche to UN in this regard.

हरदर्दमंददिलकोरोनामेरारुलादे;

बेहोशजोपड़ेहैंशायदउनजगादे!

My friend, Sohan Sehjal, a known poet and writer of Punjabi, was kind enough to send me a newly published book in Punjabi “Mera Jiwan Pandh” – a biographic narration of a renowned Punjabi poet and community activist, Gurdass Ram Alam (1912-1989). The book is a compilation of articles written by Gurdass Ram Alam in a Punjabi newspaper Jantak Lehar which have been edited and

published by Sohan Sehjal. It is an appreciable and thoughtful tribute to the memory of a great poet and a natural spokesperson of the poor and the marginalized sections of the society. I have read the book with interest and pleasure as a fan of Gurdass Ram Alam, a rustic but down to earth humanist. I posses his three books of poetry – Je mein Mar Gya, Alle Phatt and Urdian Dhuran. These books were well acclaimed not only in the literary circles of Punjab but also in the intellectual, social and political circles as Gurdass Ram Alam in these books gave a new and easy meaning to the intricate communistic theories of Karl Marx and thought provoking ideas and thinking of social and economic equality of Dr. B.R. Ambedkar. For example:

- Punjabi rendering of Karl Marx’s famous dictum “From each according to his capacity and to each according to his need” – Asin Bitt To Vaddu Dinde Han; Sanu Lor Mutabik Milda Nahin

- Praising and appreciating Dr. Ambedkar’s contribution to transform the social order, Gurdass Ram Alam wrote in one his poems – Nami Ehdi Theory Te Nama Ehda Khasa; Eh Chaunda Duniya Da Badal Dena Passa

Sudesh Kalyan, a worthy daughter of Gurdass Ram Alam, who has recently retired from a coveted position from Doordarshan Jalandhar, has written the foreword of the biographic account of her father. She has given a peep into the personality of Gurdass Ram Alam by saying that Alam was a simple and truthful and also a loud mouth (Munphat) person who has the inclination to tell the truth and hear the truth – Sach Kehan Di Meri Adat Hai; Mein Val Pake Gal Kahenda Nahin.

The book is a compilation of a series of 18 articles written by Gurdass Ram Alam in his rustic Punjabi style in the newspaper Jantak Lehar in 1988 before his death in 1989. It makes a pleasant and interesting reading on side and also informative of the hitherto unknown facts of dalit politics and Ad-dharam movement in the 1930-40s on the other. The veracity of the information cannot be doubted as it came from the horse’s mouth. Gurdass Ram Alam himself was actively engaged and totally involved in the process.

Gurdass Ram Alam, a poor dalit belonging to the marginalized segment of the society with rural background, was literally illiterate, if one goes by the so called formal education. While living a life of a poor manual labourer most of his formative years either in his village Bundala in Jalandhar or in Quetta/Baluchistan (now Pakistan), Alam rose to become an acclaimed poet and social activist of standing with inborn talent. His study and understanding of the intricate theories of communism and full knowledge of Indian history and traditions and also of social moorings appeared to be perfect. Alam, to my mind, was a God’s gift to the society. The Sikh literary circles in Quetta and later Chief Khalsa Diwan in Amritsar duly recognized Alam Sahib’s talent and gave him jobs with good remunerations to take care of his poor economic status. But Gurdas Ram Alam was totally involved with the community to fight against the social and economic tyranny and exploitation. He could not stick to one place only because of money and literary laurels. I personally have had the pleasure to meet and listen to him at Guru Ravidass Gurpurab celebrations at Bootan Mandi in Jalandhar in the late 1960s when I was the General Secretary of Guru Ravidass Youth Club. Gurdass Ram Alam, a simple man with a Khes (hand-spun cotton shawl) and a ruffled white khadi kurta-pyjama, was an embodiment of humbleness. I vividly recall that Alam was much liked and was in demand by the huge audience at the congregations. He was not only a good thinker and writer but also apt at reciting poetry to the entire satisfaction of the mind and soul of his listeners. Recently, when I was posted as the Consul General of India in Scotland (2007-09), I came across many Indians in Glasgow, affiliated to Indian Workers Association in the UK, who were the fans of Gurdass Ram Alam. They heard him both in formal Mushairas and also in private Mehfils along with Shiv Kumar Batalvi. Everyone spoke very high of Alam Sahib. It was gratifying to note. Alam had had the opportunity to recite his famous poem (Majdoor) in the presence of Jawaharlal Nehru in Rawalpindi in mid 1930s. It was interesting to know that the Chief Khalsa Diwan terminated Alam Sahib’s contract to work with them because they did not like his classic poem “Acchut da Ilaj” which, according to their perception, tended to criticize Sikhs along with others. Alam Sahib recited his famous poem “Azadi” – Kyon Bhai Nihalia Azadi Nahin Dekhi – in the historic congregation at Bootan Mandi, Jalandhar in September, 1951 in the presence of Dr. B.R. Ambedkar.

The contents of Mera Jiwan Pandh written and serialized in a vernacular Punjabi paper Jantak Lehar are note worthy as they may not find any mention in other publications. First, Alam has mentioned many names associated with the Ad-dharam Mandal and Schedule Caste Federation which have not been heard otherwise. The role of caste Hindus in prompting dalit leaders like Prithvi Singh Azad, Sunder Singh, Jaswant Rai among other to become Arya Samajis and join Congress Party to oppose Ad-dharam Mandal of Babu Manguram Mugowalia and Dr. B.R. Ambedkar came out very clearly. Alam has surmised that later Manguram also joined the Congress Party as he was threatened to surrender his land, granted by the government for loyalty and services in the 2^nd World War. Yet another, so far an obscure fact, came to light that as a counter-weight to the Congress Party stand on support in the World War, the British leadership encouraged and appeased dalit leadership to support the war efforts. In addition to the Mazhabi regiment (later Sikh Light Infantry), Mahar and Chamar regiments were created. Chamar regiment was deployed in Burma and Kohima to stall the Japanese and INA forces. Later the Chamar regiment was disbanded. Alam has mentioned about another interesting point of history with regard to the Communal Award and Poona Pact of 1932. Mahatma Gandhi opposed the Communal Award. On one hand he tried to prompt dalit leaders to stand up against the Award and Dr. Ambedkar by offering more seats to dalits in joint electorate. One the other, addressing the opposition to more seats expressed by the caste Hindus, Gandhi pacified them by saying that if the separate electorate were given and introduced there will be 78 Ambedkars, referring to number of seats in Communal Award, and it will be difficult to face and control them. He willfully forced joint electorate for dalits so that candidates nominated and supported by the Congrss party and the caste Hindus only would make to the assemblies.

Gurdass Ram Alam was a true nationalist and a staunch socialist by conviction and conduct. Most of his poetry hovers around the ills of poverty and inequality. It may be vouched from the fact that he consciously named his four sons, who could not survive their infancy, as, Sahit (Literature) Sangeet (Music), Andolan (Movement) and Lokraj (Democracy). Some anecdotes from his simple life make interesting reading: Alam was a smoker. While working for the Chief Khalsa Diwan in Amritsar, he was paid for his cigarettes but shown as food stuff. One can imagine that at that time, even Sikhs were liberal. In pecuniary hardships, he even stealthily took some money from temples in garb of paying obeisance to purchase cigarettes for himself and his comrades.

Sohan Sehjal did a yeoman’s service to the society by editing and compiling the book. Alam requires further research and study by the students of dalit literature and social movements. Pritam Ramdasspuri, my fellow Bootan Mandian and a poet of standing paid glowing tributes to Alam on his death in 1989. The tribute has been included in the book under review.

खुद्दारी का मुजस्मान मर्दे जरीन था आलम;
खाकी बजूद उसका जो उठ गया जहाँ से,
यह झूठ है सरासर की मर गया आलम;
कानो में गूंजते हैं इस्सारजिसके हरदम;
खुद्दारी का मुजस्मान मर्दे जरीन था आलम;

Bits and Pieces – As I please

I am a regular follower of a much senior IFS colleague and former EAM, Kunwar Natwar Singh. Natwar Singh is an erudite scholar

and a writer. I immensely enjoy reading his regular column ‘As I please’ in the Tribune. Taking a cue from this, I have decided to try my hand to write and make brief comments on matters of current importance and interest. This is the first such attempt.

Prof. Jagdish Chander Joshi of Jalandhar - It is one and a half year since February, 2016, I met Prof. Jagdish Chander Joshi at a lecture on India- Pakistan Relations delivered by Ambassador Sharat Sabharwal at DAV College in Jalandhar under

the aegis of Prof. Manohar Lal Sondhi Memorial Trust. It was nice to meet this son of the soil who is actively associated with the intellectual and educational life in and around Jalandhar. I again met him at the second lecture in the series in February, 2017 on India China Relations delivered by yet another Indian diplomat, Ambassador Ashok Kantha. In the process, we became friends by succumbing to the natural human urge of mutual respect and regard. Our common friend Ambassador Bal Anand, also an alumnus of DAV College Jalandhar further cemented our bonds of friendship. Prof. Joshi is not only an academician of high caliber but also a prolific writer on matters of interest and concern pertaining to contemporary political and social history. He is a scholar of Urdu language and a poet of sorts. He impressed me further by his down to earth but very humble manners and conduct. I am a little slow in taking initiative to carry forward the connection and friendship. Prof. Joshi, though much senior to me on all counts, thoughtfully fills the gap by talking on phone. We remain on track. He keeps me alert and alive with regard to matters of current importance. Last week, we exchanged notes on the on-going face off between Indian and Chinese armies at Doklam, the tri-junction of India- China and Bhutan. One pertinent question was raised by Prof Joshi. If China does not recognize Sikkim as an integral part of India, why should India recognize Tibet as a part of China? It is a difficult question to answer in the current scenario. Isn’t it? Prof. Jagdish Joshi is a treasure trove of knowledge. I would tend to educate myself by interacting with him in the days to come.

Grammar of anarchy: - Retired IPS and ADGP of UP, S.R. Darapuri along with his associates was arrested by the UP police at the Lucknow Press Club premises where they were to meet and

address a press conference with regard to the law and order situation and recent incidents of atrocities on dalits in UP and the country at large. I know Darapuri sahib and interact with him on social media almost daily. He is a dignified and responsible member of the society. Whatever he would do, I think, would not be out of context and senseless. Darapuri sahib knows the law and the system. Obviously, in a democratic country, he is entitled to his views and their expression as guaranteed by the constitution. What is the problem? Why the administration and government should get perturbed? Do they intend to kill the dissenting voice? Why the so called vocal and free media has not taken due notice of this? It is shameful. Babasaheb Ambedkar’s warning of pushing our polity to “Grammar of anarchy” if democratic methods are not adopted to run the country immediately came to my mind. May the saner elements take over and save the country?

Aap Ki Adalat – It is a weekly show of Rajat Sharma on India TV with considerable following. The participants (main accused) in the Aap Ki Adaat easily make ‘Who is who’ of the elite segments of the society. Last week (July 8-9, 2017), Kashmiri separatist leader

Yasin Malik was in the Box (Katgaraha) to face questions. Obviously, the show was of topical interest in view of the prevailing situation in J&K. Yasin Malik is a leader of Kashmir by his own right. It was confirmed by his conduct and articulation. Rajat Sharma, Janta’s advocate, and also the audience clearly failed to pin-down Yasin Malik, I felt. We may not like his views on the Kashmir issue but he made of lot of sense. Interestingly, the show was edited to such an extent that the ‘Judgment’ by the Judge Journalist Naqvi was not shown and the show was abruptly closed. May be Judge Naqvi’s comments were not soothing to the ears of Anchor Rajat Sharma and the audience. Is it not a self inflicted censorship?

Without comment:

“It is one thing to glorify a professional soldier dying while doing his job, wrapping him in the national flag and carrying his corpse on our shoulders shouting slogans, and quite another to see our cities, small towns, farms, factories and schools turn into a wasteland. No war is worth misery, particularly with neighbours, because they always remain neighbours and every fresh layer of hostility will only add to bitterness that will last beyond generations. It is no surprise that the Chinese chose to remind us of 1962. Every war is a milestone in memory. I wish would never have to experience a war or an earthquake or a riot.”

Rajesh Ramachandran, Editor-in-Chief of The Outlook (July 17, 2017 issue).

Bits and Pieces – As I Please - 2

Choice between two truths: - The Presidential election is scheduled to be held on July 17, 2017. The two main candidates in the election are – Ram Nath Kovind of the ruling NDA and Meira Kumar of the opposition UPA. Both the candidates, to my mind, fully fit the bill and if elected will do justice to the coveted position of the President of India. It is unfortunate that the main stream of the society and the media are, consciously or otherwise, giving a

caste colour to the election as both the candidates are dalits. It is obvious that the political outfits on both the sides have named these two dalit worthies for the top constitutional job on considerations of vote bank. But let it be. We are a democratic country and vote banks have a definite role in the system. It is interesting to note that the choice is between the two truths – Ram Nath Kovind and Meira Kumar, both highly qualified and capable to adorn the high office of the President of India. K.R. Narayanan was said to be the first dalit President of India. Of course he was a dalit but he was one of the best Presidents of India. Gopalkrishna Gandhi who is the UPA candidate for the post of Vice President of India worked as Secretary to President K.R. Narayanan and has recently written, “We need a President like Narayanan” He has narrated a dialogue between Mahatma Gandhi and K.R. Narayanan when Narayanan was just 25 and I quote “He (Narayanan) had just been awarded a Tata scholarship and was going to London. ‘You have simplified for us the choice between truth and untruth’, he asked, ‘but what would you advise when the choice is not between truth and untruth? And, when in England I am asked about the untouchability issue in India, should I reply as an Indian or a Harijan?’ The election of Ram Nath Kovind and Meira Kumar is a choice between two truths. Whosoever makes it to the high 0ffice of the President of India will have to prove him or herself. Given the electoral realities, it seems that Ram Nath Kovind will occupy the Rashtrapati Bhawan by the last week of July, 2017. I believe, he will fully justify the choice and hold the trust as visualized by Gopalkrishna Gandhi, “A president who can speak bitter truths like that (referring to Narayanan) is the President India needs, be he or she Hindu, Muslim, Christian, Dalit, OBC, Brahmin, political or non-political.” The truth has been sealed in the ballot boxes today.

The Argumentative Indian – Documentary on Amartya Sen:- The news about the Censor Board’s objections to a few words in the documentary film, The Augumentative Indian, on the Nobel laureate, Amartya Sen, is disturbing in the prevailing general impression that the government and the society at large was getting intolerant to dissent and other points of view. The CBFC required the filmmaker, Suman Ghosh, to beep out or mute words such as Gujarat, Cow, Hindutava view of India and Hindu India used by Amartya Sen in the narration of the documentary. Suman Ghosh is not ready to agree to the dictates of the CBFC and rightly so. How will it help? In any case, the matter is already in the media. Moreover, Amartya Sen is “one of the greatest minds of our times”, as stated by Suman Ghosh. No one should doubt and challenge this standing of Amartya Sen. It has been reported that Chairman of CBFC, Pahlaj Nihalani has defended their action by saying, “here is the reason why – because we felt that a documentary on an Indian Nobel Laureate referring insensitively to our politics and religion could result in serious breach of peace.” It seems a gross case of stupidity to undermine both Amartya Sen and the Indian people. Are we living in a civilized society under democratic dispensation or some sort of dictatorship?

I wrote this piece yesterday. Meanwhile, Natwar Singh, my inspiration to write ‘Bits and Pieces’ has pleased himself and his readers on the subject in Sundays Tribune. I please myself by quoting Natwar Singh:-

“Several newspapers have made fun of the CBFC. One editorial says, “Exactly what does the ‘Hindutva view of India’ have in common with, ‘bastard, saale and haramzade’”. The headline in another editorial is “Censor Board on Rampage”. A third one says, “By a thousand cuts”. Another editorial’s heading is “Censoring Sen outrageous.”Amartya Sen has taken a philosophical view, “even those who do not have an iota of interest in him will now see the documentary”. Amartya Sen is a man of undisputed learning, character, courage and lively charm.”

Meanwhile before this is posted in my blog, yet another controversy in the name of freedom of expression and danger to peace and harmony has come up – the Congress party objecting to Madhur Bhandarkar’s film ‘Indu Sarkar’ – a film said to be on the emergency imposed by PM Indira Gandhi in 1975. What is the problem? Many films have already been made and many books have been written on the subject. Let it be one more. People of India and the world at large know the role and contribution of Indira Gandhi to the Indian politics and society.

Grin and beer it with cheers:- The July 17, 2017 issue of the Outlook magazine has carried a brief story on Andhra Pradesh government’s decision to promote low alcohol and locally produced beer as it is a healthier option than other forms of liquor. I think this decision makes a lot of sense and other states should understand and follow suit. Good drinking water is not available in most parts of the country and also to the poor masses. It is advisable to urge people to drink low alcohol beer or wine instead of hard drinks. It is difficult to change drinking habits of people. This decision to promote low alcohol drinks will not only save people from undrinkable water but also satisfy their psychological urge to drink. Popularity and availability of non-alcoholic beer and wine in some of the Arab and Islamic countries also ready availability of low alcoholic content beers and wines in Scandinavian countries is a good example in this regard.

Prohibition as a policy has failed not only in India but also in other countries. Prohibition, to my mind, is hypocrisy of human mind. In the 20^th century, it failed in Europe, Americas and many countries in the developed world. Spiritual or moralistic convictions of various religions are the root cause of prohibition. But the consumption of alcohol has not come down and it cannot be stopped altogether, it appears.

In India, ancient scriptures like the Ramayana, Mahabharata, Puranas and Vedas find mention of alcoholic beverages like Sura. The Ayurvedic texts recognize potency of alcohol for medical purposes. The constitution of India stipulates in its Article 47 under the chapter Directive Principles of State Policy – Duty of the State to raise the level of nutrition and standard of living and to improve public health. It says, inter alia, “The state shall endeavor to bring about prohibition of the consumption except for medical purposes of intoxicating drinks and of drugs which are injurious to health.” I think consumption of alcohol particularly low degree beers and wines consumed in temperance are not injurious to health. This is what the ancient Ayurvedic and modern medical science say. The

State has to play a role in leaving this unrealistic approach of general prohibition and end this hypocrisy. People shall be advised and educated about the good points of temperance and drinking culture. In India, people tend to drink to satisfy their inner and natural urges but not socially and in the family. They drink stealthily and that too hurriedly. It is not good. The nutritional and medicinal value of alcoholic drinks is lost in the process which leads to many social and health problems. The state governments in India are interested in easy revenue from excise duty and other taxes on alcoholic drinks. They are not interested in social and health considerations. They are also not interested in what the poor masses drink. One can see the hypocrisy and willful exploitation in Punjab. The listed and written retail price of a bottle of beer is something like Rs. 85/- but the retailers are selling it for not less than Rs.150-180/-. The rich who can afford may drink but what about the poor? They are condemned to drink spurious and harmful spirits. I read some years before that Punjab had started producing good quantity of grapes which were more suitable for making wines which would cost less than the cost of a bottle of Coca-cola. What is the problem? Let people drink beer or wine with low degree of alcoholic content and save them from undrinkable water. With this the intention of the Directive Principle of State Policy mentioned above will be taken care of in a more meaningful way.

Without comment:-

“PM Modi’s visit (to Israel) dispels the usual guilt-ridden trepidation in engaging Israel), as Indian policy in West Asia shifts to pragmatism”

Ambassador K.C. Singh in an article in the Outlook magazine (July 17, 2017 issue.

Bits and Pieces – As I please – 3

Vice-Presidential Election: - The position of the Vice President of India is an important position in the warrant of precedence of India. Our fore-fathers in the Constituent Assembly rightly made the Vice President of India the Ex-officio Chairman of the Rajya Sabha with

a view to ensure that only competent and intelligent people adorn the position. As a result, it is a matter of satisfaction; a galaxy of personalities from the Indian social, political, academic, diplomatic, intellectual segments could make it the coveted position starting from S. Radhakrishnan to Mohammad Hamid Ansari.

The election for the next incumbent is due to be held on August 5, 2017. The candidature of two worthy personalities has been declared – Gopalkrishna Gandhi of the opposition under the UPA and M. Venkaiah Naidu of the ruling NDA. Both the candidates enjoy their own standing by their own right. There could not be two opinions on this. Gopalkrishna Gandhi, grandson of Mahatma Gandhi and C. Rajagopalachari, is an able administrator of the IAS, a suave diplomat, an intellectual and an erudite writer. One requires a lot of moral strength and commitment to contest for the high position in the face of visible defeat. Commenting on this he said, “Arithmetic is one thing and principle is another. Yet another comment on the candidature of Gopalkrishan Gandhi from Kunwar Natwar Singh, “Some defeats are more glorious than victories.”

I heard a lot about Gopalkrishna Gandhi in Kandy in Sri Lanka. He was the First Secretary at the Assistant High Commissioner in the early 1980s to look after the registration and repatriation of stateless Tamilians under the Lal Bahadur Shastri and Sirimavo BandaranaikePact. I joined at Kandy in January, 1986 after he left. He was very popular not only among the poor Tamil plantation workers in the hills but also in the social, intellectual and political circles in and around Kandy. His novel “Sharnam” on the Tamil stateless tea plantation workers was very well received in Sri Lanka.

Similarly, M. Vankaiah Naidu is a clever and smart politician with a long Ministerial and parliamentary experience and background. He is a down to earth son of the soil known for his witty one-liners. He was said to be the trouble-shooter of the BJP. As reported in the media, “Naidu had earlier ruled himself out of the race for Vice President saying that he neither wants to be Rashtrapati nor Uprashtrapati and is happy being Usha’s pati.” He is set to make it to the Vice President’s appointed address at 6, Maulana Azad Road in Lutyens Delhi. I have had an opportunity to visit the sprawling residence of then Vice President, Dr. Shankar Dayal Sharma in 1990 along with an East German Minister before the German unification. M. Vankaiah Naidu is fully qualified and capable for the coveted position of the Vice President of India and the Chairman of the Rajya Sabha.

Social Identity: - Last week, I shared a Sufi rendition of Bibi Swaran Nooran, grand-mother of famous Sufi duo Nooran Sisters on my facebook timeline. Dwelling on the fact that the Noorans have roots in my native place Bootan Mandi at Jalandhar, I lamented how the legacy of legendary Bibi Nooran was lost by the community. I commented on my facebook timeline, “Ramesh Chander Yes Sunil. Unfortunately, the Seths of Bootan Mandi did not give them their due space. They in turn also disassociated themselves on this count on one hand and their inferiority complex of their caste. They feel it would be good to hide it to gain favour or acceptance from the caste ridden society. But it does not work. Somehow our people who intend to hide themselves after their rise are wrong. What to do? “

My comments got many replies and comments. One of my friends from UK, Sunil Raju, who is fully alive and an awakened observer of the situation, was one among them. Sunil Raju made pertinent and relevant observations on the fact that how the so called empowered dalits have abandoned and ignored their brethren in the run up to gain false identity and recognition in the caste ridden society. I quote Sunil Raju:-

“Sunil Raju Ramesh Chander Bhaisaheb this is the most basic and biggest problem in our community as I see it i.e. inferiority complex. We don't discuss about it because we don't want to admit it. We hide ourselves in society and the extent we hide ourselves is almost directly proportional to the status one achieves in society.

And other castes make sure that they don't lose any chance in denigrating our people based on caste.

This complex is primarily because of stigma associated with the caste and fear of persecution. Individual acts of coming out of the closet remain individual and as a result they mostly suffer individually too, because rest of our folks sit on sidelines dragging their heels (hun aap hi panga leya hai tan bhugtae attitude). It is similar to in past where if Dr. Ambedkar rally used to be held, many of our folks would just walk on side of the road, lest they are considered to be part of the group, in case if they meet someone they know, and if cajoled, they would say Jai Bheem half heartedly. Continuous bitching about reservations by high castes has contributed to it. Reservations on one side have given a foothold to our people in society then on other hand also brought down their morale through sustained notorious efforts by high castes to point out our people as "reservation-seekers". This is not justified. Reservations is our right and I see reservations as a thorn which should hurt caste ridden society so much that they see caste system as the cause of it, and then get rid of it through sustained methods.

Our people have to come out of the closet in force and together. There is absolutely no shame in which we are. We are survivors. The conditions our ancestors grew up in, if high castes are subjected to same for a year, they would end up in mental asylums. Our people have to shed negativity to the extent that not all so-called privileged castes are bad and not all our people are good. Times are changing and "fortunately" people of all walks of life are seeing the results of ideology being followed these days. This may be a blessing in disguise and masses are realizing what Ambedkar observed 60 years ago was right.

When we remain strongly positive, and respect ourselves, other people would respect us. We have to counter planned oppression by other castes, in a planned manner. We have to come out of the closet and until we do that, we would suffer individually and in isolation. Again and again, our society has given gems to the society and we are justice-loving, reasonable and rational people unlike others who believe in inequality of human beings, a sick, retarded and inhuman concept.
We should learn from Jews.”

I will close this by listing one quote from Dr. B.R. Ambedkar himself which tends to say a lot about the so called empowered dalits:

"The educated people have betrayed me. I was thinking that after education they will serve their society. But I find that a crowd of clerks had gathered around me, who are engaged in filling their belly".

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Congratulations to President–Elect Shri Ram Nath Kovind: - As expected, Ram Nath Kovind of the BJP and NDA was elected as the 14^th President of India, the highest constitutional position of India. My immediate family joins me in congratulating Kovind Sahib and his gracious wife Savita Behan who is a close friend of my sister Kamla Devi of Delhi. Kovind Sahib’s candidature and election was a master stroke of PM Narendra Modi and BJP President Amit Shah which clearly hay-wired the opposition. The opposition had other candidates in mind, but the BJP’s dalit card

compelled the opposition to make Meira Kumar, another dalit, the sacrificial goat. Nonetheless, it is politics. Ram Nath Kovind is fully capable and able to adore the coveted post of the first citizen of India. One can only surmise whether Babasaheb Ambedkar and Babu Kanshi Ram would have been happy with the emerging situation of the growing dalit clout on one hand in the Indian polity and things remaining the same as far as the empowerment of dalits are concerned on the other. This question will remain. Ram Nath Kovind will become the second dalit Mahamahim after K.R. Narayanan though there is no reservation for this position. The potency of dalit vote bank tends to dictate more than the desirability in the Manuwadi mindset of the society at large. These are some of the relevant observations.

On July 25, 2017, Ram Nath Kovind will take the oath of office and start working as the President of India. I think, mindfully or otherwise, he is conscious of the fact that he should not be called a dalit President but it seems unlikely in the caste ridden society. The office of the President of India requires both confidence and commitment, besides political expediency. People are already talking about the skip of names of Baba Saheb Ambedkar and K.R. Narayanan from the first brief statement which the President-Elect Ram Nath made immediately after the election results on July 20. I hope that President Ram Nath Kovind would take care and try his best to instill confidence among the masses, particularly among the weaker sections of the society while performing his duty as an icon and stamp of the nation as envisaged in the constitution of India.

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Without comment:-

“Imperial and ideological exemplars appeal to you. So, be Maharana Pratap in your struggle as you conceive it, but be an Akbar in your repose. Be a Savarkar in your heart, if you must, but be an Ambedkar in your mind. Be an RSS-trained believer in Hindutva in your DNA, if you need to be, but be the Wazir-e-Azam of Hindostan that the 69 per cent who did not vote for you, would want you to be.”

Gopalkrishna Gandhi in an open letter to PM Narendra Modi in May, 1914

Lahori Ram Balley – Happy Birthday

Lahori Ram Balley (July 20, 1930), an ardent Ambedkarite and a social and political leader of Jalandhar, entered his 88^thyear last week week. I wished him happy birthday and early recovery from the hip injury which inflicted him recently during one of his journeys to Rajasthan on community business. With God’s grace, Balley Sahib is fighting fit otherwise. Balley Sahib is an icon of Ambedkarites, Buddhists and dalits of Punjab and beyond. People duly recognized his immense contribution to the betterment of the

community and the society at large. As a popular leader in the area, he is easily available and eager to meet people to listen to and discuss matters of interest of the community and the country. I thought of writing about Balley Sahib in appreciation and recognition of his on-going yeoman’s service to the community and the society at large.

Though I know Balley Sahib for the last more than 50 years, yet my direct inter-action started only on my retirement and return to my roots in Bootan Mandi five years ago. I vividly recall Balley Sahib moving on a bicycle in Bootan Mandi in early 1960s in communist style khaki with a typical Lenin or Stalin cap. The office of his newly launched brainchild “Bheem Patrika” started in 1958, if my memory does not fail me, was located at Guru Ravidass Gurudawara at Bootan Mandi where I was a student in the primary school run by the Seths of Bootan Mandi. My social and political awareness started in the family at a young age of about 10. Now I feel that Balley Sahib’s silent contribution in my awareness or education in this regard was considerable. Both my grandfather and father were socially alive and staunch followers of Dr. Ambedkar. My father was a regular subscriber to the Bheem Patrika of both Urdu and Punjabi editions. I admit that the address sticker of the postal delivery of the weekly “Munim Sodhi Ram, Ramdaspura (Bootan Mandi) Jalandhar”, is still clearly photographed in my mind. I tended to read and even digest the weekly Bheem Patrika diligently. I remember the headlines: Hamdard or Dushman – a story on the Chief Editor of Punjabi daily Sadhu Singh Hamdard, Meri Videsh Yatra – a travelogue of Editor Lahori Ram Balley’s first visit to the UK in the mid 1960s, a satirical account of the activities of Piara (Puada) Ram Dhanowalia, Charan Dass Nidhadak (Naghadat), Duni Chand Shahpuri (Swapuri) in the wake of their parting company with Balley Sahib on account of differences on the formation of Punjabi Suba. I revered Balley Sahib as one of the finest writers, orators and thinkers the community has produced over the years. He still holds that charm at 87. It is a matter of satisfaction. I recall an anecdote. During one of the parliamentary elections for the Jalandhar constituency in which the heavy weights, Swaran Singh of the Congress Party and Harkishan Singh Surjit of the Communists, were the main rivals. Krishna Menon, considered to be the best orator, came to speak in favour of Swaran Singh. It was suggested and considered that it was Lahori Ram Balley only who could stand and counter Menon. He is an orator par excellence – Jadu-bian-Mukarar. My father told me this as oral history. In his young days, Balley Sahib was a firebrand leader. My father took me along on a protest march of the Republican Party in front of the then DC’s office in the mid 1960s. I saw young Balley in action, leading from the front and shouting from full throat “Firkaparast Nehru – Murdabad”. I saw and heard Balley Sahib interpreting into Punjabi Joginder Nath Mandal’s speech in English at Bootan Mandi and later that of the High Commissioner of Sri Lanka at Ambedkar Bhawan at Jalandhar. His stock in my mind went considerably up. I understand Balley Sahib also contributed his bit to the Justice S.R. Das Commision of Enquiry constituted against the then CM of Punjab Partap Singh Kairon. It was an appreciable political activity at that time. Seeing him now performing and conducting himself with aplomb and dignity, he qualifies to be leader by his own right.

Lahori Ram Balley is a committed Ambedkarite and Buddhist. He resigned from a cozy government job and dedicated himself to the mission of Babasaheb Ambedkar in 1956 to fulfill his word to Babasaheb. He became a much sought after politician under the banner of Scheduled Caste Federation and Republican Party. Many politicians from all shades and hues envied him as a leader of the masses. He contested both assembly and parliamentary elections from a general seat. Being a Buddhist he was not eligible then to contest from a reserved seat unlike now. Apart from politics, Balley Sahib continued and nurtured his intellectual interests. He still publishes Bheem Patrika started in 1958. He has written and translated a number of books on Ambedkar and his mission which are readily liked by the followers of the great leader and also by the students of contemporary history. He is one of the founding trustees of established institutions like Ambedkar Bhawan Trust Jalandhar, Ambedkar Mission Society, many outfits relating to Gautama Buddha, inter alia. Being a bold writer and unstoppable persona, Balley Sahib also has attracted and invited a fair share of controversies on his writings and utterings viz. court cases on his books “Hinduism Dharam Yan Kalank” and “Rangila Gandhi” and his political rivalry and spat with Piara Ram Dhanowalia, Babu Kanshi Ram, among others. Anyway, it is, to my mind, is a part of the game in which Balley Sahib is a top ranking player.

When I thought of writing this, it was only to wish Balley Sahib on his birthday as part of my serial blog ‘Bits and Pieces – As I Please” but it has gone beyond my intension and I thought of posting it separately. There is so much to write about Lahori Ram Balley. Let us leave it to some other occasion. I understand that his autobiography is almost ready and awaiting final touches. It will be good to listen and learn from the horse’s mouth.

अपनामुकद्दरआपबनातेहैंएहलेदिल;

हमवहनहींजिनेजमानाबनागया !

Bits and Pieces – As I Please – 4

President Ram Nath Kovind:- President Ram Nath Kovind took the oath of office on July 25 as the 14^th President of India at a befitting ceremony at the Central Hall of the Parliament of India,

keeping with the tradition of such change of guard. Mahamahim Ram Nath Kovind appeared on the scene quickly from nowhere and true to the dictum ‘he came, he saw and he conquered’ reached and occupied the coveted position of Rashtrapati of Bharat. I wish him all success in the days to come.

I wrote about President Ram Nath Kovind a couple of times earlier in these columns. Many including the media and political observers and also the common people were apprehensive of the qualifications and standing of the new President to begin with. It is a matter of satisfaction, for people like me who thought otherwise, that his two formal speeches – one short statement after his election on July 20 and the second his statement after his oath taking on July 25 have clearly set things in the right perspective. He could clearly register that he should not be taken lightly. He presented himself with dignity and confidence befitting to his stature as an experienced and astute statesman with matching moral authority of a constitutional Head of State of a great country.

In his statement on July 20, President Kovind thanked all for the trust reposed in him. He recalled his humble origin in a “Kuchha House” in a remote village. Referring to many poor people like himself struggling to earn their livelihood, he said, “I represent all those hard working people.” And added, “This is also a message to those who earn their livelihood with hard work and honesty.” He termed his election as “the greatness of the Indian democracy.” Many of us, particularly from the dalit communities, expected him to invoke the names of Babasaheb Ambedkar and his first worthy dalit predecessor K.R. Naryananan in his first delivery but it was not to be. It was a brief statement as President-Elect. The second, his first official speech after the oath of office, was fulsome. Like a statesman, President Ram Nath Kovind began by saying, “I enter this office with all humility.” Referring to his journey from a “Mud House” to “Rashtrapati Bhawan”, he invoked the “basic mantra” of Justice, Liberty, Equality and Fraternity enshrined in the preamble of the constitution of India saying, “I will always follow the basic mantra.” He rightly mentioned, Babasaheb Bhim Rao Ambedkar instilled in us the value of human dignity and republican ethics.” Cleverly like a seasoned and experienced politician, he avoided all other religious icons and invoked Lord Buddha and reiterated the main tenet of India’s foreign policy by saying, “It is appropriate that the land of Lord Buddha should lead the world in its search for peace, tranquility and ecological balance.” The concepts of an egalitarian society and integrated humanism of Mahatma Gandhi and Deen Dayal Upadhaya found a mention in the much meaningful speech. There were some, probably considered, omissions like the role and place of Jawaharlal Nehru and his dalit predecessor K.R. Narayanan which were noticed and talked about by the critics and opponents. The name of new icons, belonging to the ruling outfit, found mention in the speech. It was natural and cannot be avoided.

President Ram Nath Kovind, a calm and quite personality, who was relatively unknown on the day of his nomination as a candidate for the highest office of the country, has made a mark on the day one itself. The speech in Hindustani was excellent both in its delivery and content. I am confident that the new President will come up to the expectations of the nation at large. Going by the oath of his office, apart from preserving, protecting and defending the constitution of India, President is expected of devoting himself to the service and well-being of the people of India.I wish him good health and further success in the days to come.

Incidentally, I have had opportunities to meet and interact with some of the Presidents of India. My immediate boss in PMO in 1974-77, Vimla Sindhi, popularly known as Behanji, who was a family friend of President Fakhruddin Ali Ahmed, took me to a cricket match at Firoz Shah Kotla Stadium in Delhi and we witnessed the match sitting with President Fakhruddin Ali Ahmed and the family in the VVIP stand. I worked with President K.R. Narayanan in Bejing (China) in 1977-78 when he was India’s Ambassador to China. I met and interacted with President Giani

Zail Singh during his visit to Sanaa (Yemen) in 1984, President APJ Abdul Kalam in 1998-99 when he was the Scientific Adviser to the Minister of Defense. The incumbent President Ram Nath Kovind in 2001 when he kindly came for the marriage of my daughter Vaishali along with his gracious wife Savita Behan who is a close friend of my sister Kamla of Delhi. Subsequently, President Ram Nath Kovind visited my brothers at Bootan Mandi Jalandhar during the visit of Lal Krishan Advani. I cherish memories of my association and interaction with these high-ups and may write about this separately at some later date.

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Political Hopping – Undemocratic Circus: - The recent somersault of CM of Bihar, Nitish Kumar is the provocation to write about this undemocratic circus of changing sides. It is a negation of democracy and must be curved forthwith. It will prove to a “Grammar of Anarchy”, in the terminology of the father of the Constitution of India, Dr. B.R. Ambedkar, for the polity and our country. Harish Khare of the Tribune has commented on the Nitish

saga, “A neat coup has been staged in Patna. Brilliantly conceived and cleverly executed. Not with tanks and commandos but with a convenient conscience and gentrified opportunism. Within a space of 24 hours, a chief minister resigns, divests himself of his designated alliance partners, teams up with his declared political rivals and becomes chief minister again after getting sworn in at an unseemly superfast speed by a very obliging Governor.”

Our constitution has worked well in the face of many challenges of poverty, illiteracy, caste system, graded inequality, feudalism, religious dogmas etc. There are some glaring failures too, not because the constitution is bad but because “man is vile” as assessed by Dr. Ambedkar himself. One of the major failures, to my mind, is that even after 67 years of our becoming a democratic republic, polarization of political forces could not happen on the basis of ideology, programme and agenda. Ideally, there should be only three political main streams, keeping in mind that the Communists are increasingly getting out of reckoning not only in India but also in the world – (i) Centre – Let us say Middle path – Socialists, Communists, Janta Dals and Lok Dals of all hues, etc. (ii) Left of the Centre – Congress, TMC, BSP etc. and (iii) Right of the Centre – BJP, Shiv Sena, Hindu outfits etc. All regional parties like Akali Dal, DMK, AIDMK, BJD, National Conference, PDP, Assam Gana Parishad etc. should be confined to their respective states. They should align themselves with any of the three streams before elections by law. Any MLA or MP who intends to change his or her affiliation will automatically loose his or membership of the legislature or the house of parliament. Political parties too should not be permitted to change their group affiliations or say coalition partnership mid-way. It can be done only at the time of elections. It has been observed over the years that politically disgruntled elements and opportunists tend to subvert the system for personal advantage rather than caring for the ideology and programme of the party they belonged to. The electoral reforms introduced so far could not help the matter to prevent and eliminate political hopping, unfortunately. This undemocratic circus must be stopped forthwith. The national status of political parties should be determined not only on the basis of percentage of votes polled but also in a given number of states. These measures are needed to deter the Aaya Rams – Gaya Rams of Indian politics to negate the democratic system for their selfish motives. India has come a long way in its constitutional development but it has yet to attain the political culture conducive for democracy. Political opportunism has to be checked, the sooner the better. My motivating guru of ‘As I Please”, Kunwar Natwar Singh has commented very candidly, “Loyalty and politics are strangers. The past few days have displayed low-class political opportunism. The enemies of yesteryears have become friends today. When the next opportunism appears, opportunists cannot be far away.” It is sad commentary on this aspect of our polity.

Babasaheb B.R. Ambedkar was very particular in placing morality above other things in electing the people’s representatives. He said, “The education can hardly be the sole qualification for membership of the parliament. If I may use the words of Buddha he said that

man requires two things: one is ‘Gyan’ and the other is ‘Sheel’. Gyan without Sheel is very dangerous. It must be accompanied by Sheel by which we mean character, moral courage, ability to be independent of any kind of temptation, truthful to ones ideals. I am very keen to see that no member enters this august assembly who does not possess Sheel in adequate degree.”

We may ignore these hard realities at our own peril.

Barbaadi-e-gulshan ke liye
Jab ek hi ullu kafi tha
Har shaakh pe ullu baitha hai
Anjaam-e-gulistaan kya hoga..!?

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Without Comment:-

“Mao Zedong a keener student of the Art of War than of the Das Kapital saw Tibet in strategic terms. He said the Tibetan plateau was the palm with Ladakh, Nepal, Sikkim, Bhutan and Arunachal Pradesh as the five fingers. With China gaining influence in Nepal, now threatening to recognize Sikkim as independent and obliquely hinting at stoking a democratic revolution in the Kingdom of Bhutan, Beijing may have plans to join the five fingers to the palm.”

Thumten Samphel, Director of the Tibet Policy Institute in his article “China’s Great Game” published in the Outlook Magazine – July 24, 2017 issue.

Bits and Pieces – As I Please – 5

Cashless transactions: - PM Narendra Modi and FM Arun Jaitley and other ministers and functionaries of the government preached and propagated cashless transactions by electronic means to the perceived advantage of the common man and the financial system of the country. The loud pitch has died down as the dust raised during the demonetization has slowly settled down. These cosmetic

steps remained for sometime in the media and the government tended to claim lot of mileage of these facilities and reforms. But the situation on ground has not changed at all. The vested interests say the tax evaders and the corrupt are interested in this. They have failed the system. There is no body to check. It is unfortunate. Let me mention about one of my personal experiences in this regard. Most of the restaurants do not accept cards. During one of my visits to an old and established restaurant in Jalandhar at the time of demonetization, it was found that there was a notice to say “Sorry. We do not accept Credit/Debit Cards” kept at the entrance.

Will the authorities look into some of these irritants being faced by the people? It goes without saying that it will be difficult to curve these unethical practices and tendencies as long as easy cash generated through corruption and other illegal means remains in circulation. Corruption is the mother of all these ills.

Insensitive Media: - Over the last week, there have been reports in the media that somebody is chopping the hairs (choti or hair buns) of ladies for some ulterior purposes in some towns of UP and in and around Delhi. One does not know the veracity of the news but the rumour mongering had a field day. There was a news item in the Tribune of August 4 with the caption “Braid Cutter Dalit Lynched in Agra”. Yet another paper, Hindustan Times carried a

story “”Braid Chop Hysteria: Agra Villagers Lynch Dalit Woman”. I was wondering why the reporter has identified the old lady as a “dalit”. Was the word dalit needed to explain anything which could not be done otherwise? Did the reporter feel that such activities could only be done by dalits? I think it is nothing more but a Manuwadi mindset of the insensitive media. Dalits are, of course, being lynched by anti-social elements mostly belonging to upper castes everyday in one pretext or the other in the caste ridden society. Generally, these stories are ignored by the biased and insensitive media. It is an unfortunate ground reality.

Chanakya Niti:- Saam-Daam-Dhand-Bhed: Chanakya also known as Kautilya whose name was Vishnugupta was a philosopher adviser to Chadragupta Maurya in the 3rd-4th century BC. His political treatise ‘Arthashastra’ provides tenets of good governance and also advice on strategic and tactical approaches to deal with various aspects of governance and diplomacy. The crux of Chanakya’s philosophy is as valid today as it was before. One of these dictums is the famous “Saam, Daam, Dhand and Bhed” The meaning of this is: -

Saam: to advice and ask or to express commonality with your counterpart.

Daam: to offer and buy or to offer monetary compensation.

Dand: to punish or threaten of harm.

Bhed: exploiting the secrets or try to single your opponent from his associates and cause division and dissention.

It is a considered and well thought of strategy to deal with ones opponents or enemy. In the present context in India, PM Narendra Modi and BJP President Amit Shah are skillfully applying and practicing this Chanakya policy to deal with their political opponents. The recent developments in, inter alia, Gandhinagar,

Bengaluru, Lucknow, Patna to deal with Shankar Singh Vaghela, D.K. Shivkumar, Mayawati, Akhilesh Yadav, Nitish Kumar, Lalu Prasad Yadav are some of the clear pointers in this direction. There is no harm in practicing the traditional Indian wisdom in politics, diplomacy and governance. But I think it should not be done sparingly and selectively. Moreover, the same very Shastras also teach matching morality and Dharma. As Dr. Ambedkar also said, ‘Gyan without Sheel is dangerous’.

Incidentally, PM Narendra Modi in his message to a multilateral meeting – Sambad – Global Initiative on Conflict Avoidance and Environmental Consciousness the other day referred to yet another traditional gem from the Tarka Shastra to fight with the global challenges of terrorism, climate change and to eradicate religious prejudices that cause conflict across the world and said, “The ancient Indian concept of Tarka Shastra is founded on dialogue and debate as the model for exchange of views and avoidance of conflict.” May the traditional Indian wisdom finds favour with the Chinese leadership to end the ongoing standoff at Doklam – India-China-Bhutan border tri-junction.

Without Comment:-

“Fallout of Doklam may be that China will now openly back Pakistan in border disputes.”

Will There Be War – a story in India Today, August 15, 2017 issue.

Book Review – Ambedkar Mission Atey Bodhi Dham

The Punjab Chapter of the Samta Sainik Dal invited me to a book release function on July 2, 2017, of a recent Punjabi publication “Ambedkar Mission Atey Bodhi Dham” compiled and edited by Sohan Lal Sampla of Germany at Ambedkar Bhawan in Jalandhar. Sohan Lal Sampla is a staunch Ambedkarite and a Buddhist. The book in Punjabi is a simple narration of some of his visits to

various countries like Japan, Hungary, among others to the see the commemoratory sites and venues pertaining to Gautama Buddha and the main reviver of Buddhism in India, Dr. B.R. Ambedkar, in the contemporary times and also some of the articles of others like K.C. Sulekh, Sohan, Surinder Ajnat and Soma Sablok and also poems of Sohan Sehjal, Monika Ambedkar and Pammi Madhopuria. Sohan Lal Sampla has provided good and interesting information on his visits to Japan and Hungary not only about his impressions about these countries but also about his interlocutors and followers of Lord Buddha and Babasaheb Ambedkar. I must add, with due respect and regard to its author, that the book is not strong in its content but the motivation and spirit behind it is genuinely compelling.

It is not surprising that the book has been dedicated to his ideological and spiritual inspiration Lahori Ram Balley of Jalandhar, an ardent Ambedkarite and Buddhist. In a sort of introduction, Fateh Jung Singh of Chandigarh has appreciated and thanked Sohan Lal Sampla for publishing and free distribution of books with a view to spread the message of Buddha and Ambedkar.

Sampla Sahib’s account of his Japan visit via China is interesting as it comes from a layman’s understanding and narration. He is impressed by the Japanese culture and tradition. His visit to the statue of Dr. Ambedkar in a prominent park in the city of Wakayama was of great satisfaction to him. Similarly his journey to Hungry gives a sense of over-whelming reception with regard to the fact that Dr. Ambedkar was increasingly being recognized in European countries and rightly so. His interaction with the leaders of the Roman-Gypsies and his elation to see Ambedkar High school in a prominent city in Hungry is clearly evident from his narration. A bust of Dr. Ambedkar, given by the Indian Embassy in Budapest, has been installed in the school. Sampla Sahib paid visits to various places of interest in India like the birthplace of Dr. Ambedkar in Mhow, Chaitya Bhoomi in Nagpur, and Ambedkar Smarak in Lucknow and pilgrimaged the important sites pertaining to Buddhism namely Lumbini, Sarnath, BodhGaya, Kushinagar etc. In the book, some interesting and informative articles on various issues of interest and concern like Poona Pact of 1932, Karva Chauth, Ravana, Raksha Bandhan etc. written by various writers have been included in the book. One may or may not agree with them but these made a good reading. Sohan Sampla’s movements of involvement and pride in the community affairs find a detailed mention in the book particularly his Cycle March to Delhi in 1964 along with The volunteers of Republican Party of India and participating in the Sit-down Hunger Strike in front of the official residence of the then PM Lal Bahadur Shastri and also his Jail Yatra in Jalandhar in support of the RPI agitation for the demands of the poor and under privileged of the country.

One can see and observe that Sohan Sampla and his family are fully dedicated to the community causes even after his migration to Germany many years before. He tends to distribute free of cost not only his own publications but also other literature on Dr. Ambedkar and Gautama Buddha. Yet another feather in the hat of Sampla

Sahib is that he, with a sense of paying back to the society, often offers financial help to various individuals and outfits connected with the community matters which has been much appreciated. Though I don’t know Sohan Lal Sampla personally yet I felt that people like him must be recognized and appreciated in the larger interest of the community. Hence this humble effort. Being a proclaimed Buddhist, Sampla Sahib does not believe in God as such. In one of the articles he has quoted likeminded poets like Allma Iqbal, Akbar Allahabadi and Mohan Singh respectively which I myself enjoyed:

ਬੈਠਾਕੇਅਰਸ਼ਪੈਰਖਾਹੈਤੁਨੀਐਬਾਯਜ਼;

ਖੁਦਾਵੋਕਯਾਹੈਜੋਬੰਦੇਸੇਇਤਰਾਜ਼ਕਰੇ

****

ਜੇਹਾਂਮੈਂਜੀਘਿਰਗਯਾ; ਲੈ-ਇੰਤਹਾ ਕਯੋਂਕਰਹੂਆ ,

ਜੋ ਸਮਜਮੈਂਆਗਯਾ; ਫਿਰਵੋਹਖੁਦਾਕਯੋਂਕਰਹੂਆ!

****

ਰਬਇਕਗੁੰਜਲਦਾਰਭੁਜਾਰਾਤ; ਰਬਇਕਗੋਰਖਧੰਦਾ,

ਖੋਲਣਲੱਗੀਆਂਪੇਚਇਸਦੇਕਾਫ਼ਿਰਹੋਜਾਇ- ਬੰਦਾ!

Bits and Pieces – As I Please – 6

International Day of Equality - Greetings on Independence Day

PMO, in a routine circular E-mail message, asked for ideas and suggestions for the PM’s Independence Day address to the nation on August 15 from the ramparts of Red Fort. I also got the message and just off hand it came to my mind to reiterate my suggestion made to EAM Sushma Swaraj in June, 2015 to make a demarche to the UN to declare April 14, birthday of Dr. B.R. Ambedkar, as the International Day of Equality in the run up to observe and celebrate the 125^thAnniversary of the greatest son of India. The proposal was duly acknowledged by the UNES Division of the MEA in August, 2017. I followed up the matter with MEA and also wrote to PM Narendra Modi. PMO also sent an E-mail acknowledgement. It encouraged me and I started to spread the message to garner support to my proposal. Many individuals and organizations came forward and supported the proposal in the regular media and also social media and some of them wrote to EAM and PMO in this regard. Forum of Scheduled Caste MPs and MLAs under the patronage of the then Speaker of the Punjab Legislature, Charanjit Singh Atwal, submitted a Memorandum to PM Narendra Modi in November, 2015 and supported the proposal. Atwal Sahib included

the proposal in his speech at the UN celebrations of 125^th Anniversary of Babasaheb Ambedkar at New York in April, 2016. He took up the matter with PM Modi, on his return from New York, in his letter to PM and urged him to officially take up the proposal to declare International Day of Equality with the UN through official channels. Since then, much water has flown in the Hudson Waterfront (Gold Coast) in New York and the Jamuna in Delhi. I am not aware of any formal response from the MEA or PMO in this regard. Again on my own, I made a New Year Resolution to follow up the matter with the concerned leadership and wrote to EAM Sushma Swaraj again in February, 2017. I also urged various outfits to support the proposal wherever I happened to speak and interact. Many of these tended to support. But it is a matter of regret, that most of the followers of Dr. Ambedkar and their organizations are still living in the Jai Bhim and Jai Gurdev Syndrome and as such have no wherewithal to carry forward their agenda. The dalit politicians are either ignorant or have developed myopic vision on the basis of their party affiliations.

All said and done, on an invitation from the PMO, I reiterated my proposal in an E-mail message on August 12, 2017 and requested that it may be included in the PM’s address to the nation on the auspicious occasion of Independence Day on August 15.

Text of my message to PMO:

"Thanks Sir. It is a true democratic practice which PM Narendra Modi has introduced to as the citizens of the country for their inputs for the national agenda. I appreciate this.

Now coming to my humble input, I may add one point. After GOI decision to observe 125th anniversary of Dr. Ambedkar in 2015, I wrote EAM followed by my various demarches to PM and other high ups and suggested to approach the UN to declare April 14, birthday of Dr. Ambedkar, as the International Day of Equality. Subsequently, then Speaker of Punjab Assembly, Charan Singh Atwal also followed up the matter with PM in writing (my last letter to EAM and Atwal Sahib's letter to PM are enclosed for ready reference). The matter is resting at that in spite of my attempts to follow up the matter with MEA and PMO.

To cut the matter short and keep it focused, my humble suggestion is to consider and include this appropriately in the speech of the PM to be delivered from the Red Fort on August 15, our Independence Day. and declare the resolve of the GOI to approach the UN to declare April 14 as the International Day of Equality to honour the greatest son of India Dr. B.R. Ambedkar and to extend support to the millions not only in India but in the world at large to stand up as equals to bring about much needed harmony and sense of brotherhood.

I am confident, Sir, my humble suggestion will find favour. I am open to any consultation or explanation in this regard.

With regards

(Ramesh Chander)
Ambassador - IFS (Retired)
Tele: 09988510940”

Let us hope somebody in the GOI, particularly EAM Sushma Swaraj and PM Narendra Modi, pay due attention to the proposal and decide to make a suitable approach to the UN to declare April 14 as the International Day of Equality to honour worthy son of India, Dr. B.R. Ambedkar on one hand and to raise the flag of equality in the world at large.

इकतर्जेतुगाफिलहै; सोवहउनकोमुबारक;

इकअर्जेतमन्नाहैवहहमकरतेरहेंगे!

Greetings on the Independence Day. Long live India.

Jai Hind. Jai Bhim. Jai Bharat.

Without Comment:

“When we speak of a New India, what do we mean? There are some obvious parameters – like a house for every family, power on demand, better roads and telecom, a modern railway network, rapid and sustained growth. And yet there is more. New India must include that integral humanist component that is in our DNA, and which has defined our country and our civilisation. New India must be a society rushing towards the future, but also a compassionate society,”

President Ram Nath Kovind, Independence Day Eve Address on August 14, 2017.

Ahisas – a collection of Punjabi Ghazals of Roop Sidhu

Roop Sidhu’s maiden literary venture – Ahisas, a collection of Punjabi ghazals was released on August 16, 2017 at Desh Bhagat Yadgar Hall in Jalandhar at a solemn function. The function was attended by the who’s who of the Punjabi literary elite located in and around Jalandhar. Though I stand nowhere in this galaxy of literary personalities yet Roop Sidhu was kind enough not only to invite me to the function but also made me sit on the high-table

with prominent intellectuals namely Hardial Sagar, S. Naseem, Sital Singh Sangha and Jagdish Kaur Wadia. The book release event was ably and aptly conducted by Prof. Gopal Singh Bhuttar, President of Sahit Kala Kender, as the Master of Ceremonies. It

was indeed a pleasure to be there. Yet another gratifying factor was that the event was transformed to an impromptu Kavi Darbar. Not only the high flown names mentioned above participated in the Darbar but many more, inter alia, Narinder Pal Singh, Manohar Khaira, Des Raj Kali, Madam Sagar, came forward to recite their poems to further add to the value of the function.

I have gone through the book – Ahisas as a layman. I do not know the fine nuances of poetry. But I enjoy good poetry. Roop Sidhu’s excellent contribution fits the bill with 110 ghazals in the book. I have been reading Sidhu Sahib’s poems and ghazals, off hand, on Facebook and enjoyed myself. In the process, I suggested to him to come out with a book for wider appreciation which he did and did it with aplomb. It is a matter of great satisfaction. I have observed that Roop Sidhu is a poet of life, life in its all shades. The ghazals

in the book represent normal and common attributes of a human personality such as fear, faith, love, harmony, friendship, complaint, appreciation, elation on one hand and the travails of a poor and under-privileged in the rural backyard on the other. Roop Sidhu is fully aware of the prevailing social and political scenario of the country and the society at large.

Roop Sidhu has candidly admitted in one of his compositions that he has full realization – Ahisas – that his ghazal would naturally find a mention of spades and sickles, the tools of a poor farm labourer:-

ਗ਼ਜ਼ਲਕਹਿਨਾਜ਼ਮਕਹਿਜਾਨ ਜੋਭੀਦਿਲਚਾਹੇਇਨਾਨੁਕਹਿ;

ਮੇਰੀਲਿਖਤਾਂਵਿਚਰੰਬੇਦਾਤੀਆਂਹੋਣੇਸੁਭਾਵਿਕਹਨ !

While making a mention of the functioning of our parliament, the author says:

ਸੰਸਦਵਿਚਹੋਰਿਹਾਹੈਇਨਬਿਨਓਹੀਵਤੀਰਾ;

ਇੱਲਤਾਂਸ਼ਰਾਰਤਾਂਜਿਓਂਗਲੀਆਂਚਬਾਲਕਰਦੇ!

Narrating the economic condition of a common man who finds it difficult to earn enough to meet his needs, Roop Sidhu says:

ਜਿਨ੍ਹਾਂਦੇਆਮਦਨਤੋਂਖਰਚਵੱਧਹੁੰਦੇ; ਊਨਾਦੇਘਰ

ਸਦਾਮੂਧੇਪਏਛਾਵੇਫਾਟੇਪੋਣੇਸੁਭਾਵਿਕਹਨ !

An advice to exercise control on unbridled speech is timely:

ਰਹਿਣਬਚਕੇਨਵਾਂਕਿਧਰੇਕੋਈਕਾਰਾਕਰਾਵੇਨਾ;

ਜੋ ਰੱਖੀ'ਰੂਪ'ਆਪਣੀਜੀਭਏਨੀਬੇਲਾਗਾਮੀਤਾਈਂ !

Humility is a family trait with Roop Sidhu. I can say this safely after meeting his family. One of the ghazals in the book amply demonstrates this much needed attribute:

ਜੇਗ਼ਜ਼ਲਅਜੇਤੇਰੀਚੱਜਦੀਨਹੀਂ; ਤਾਂਰੋਸ਼ਕਾਹਦਾ

'ਰੂਪ'ਜੀਚੁਕੋਕਲਮ; ਕੁਜਹੋਤ ਚਾਰਾ ਕਰਲਾਵਾਂਗੇ

These were some of the examples to appreciate Roop Sidhu’s meaningful and thought provoking ghazals which would ultimately be availed of as food for thought by the connoisseur of good poetry.

Roop Sidhu has dedicated the book to his mother Smt. Swaran Kaur and rightly so. She witnessed the release of the book of his worthy son from the high table and was visibly moved when Sidhu Sahib rendered one of the couplets as a word of gratitude to the mother. Hardial Sagar, a renowned poet and ghazalkar himself, sitting by my side, instantly commented that this ‘Sher’ will remain as a much acclaimed Sher in the years to come.

ਕਾਸ਼ਰੱਖਕੇਅਕਾਸ਼ਨੂੰਖੜਮਾਂ;

ਉਸਵਿਚਤਸਵੀਰਮਾਂਦੀਜੜਲੈਂਦੇ !

The foreword of the book has been written by no other than the literary guru of Roop Sidhu, Amrik Ghafil who taught Sidhu Sahib the nuances of poetry and ghazal and turned a raw talent into an expert handler of the sophisticated art of penning excellent poetry. Sidhu Sahib and Ghafil Sahib met in Dubai where they both went for greener pastures. They not only registered success in respective professions but also created good social and community life for themselves. Amrik Ghafil is a recognized poet by his own right. He recited his own poetry at the function which touched the audience. He quotes Sidhu Sahib to pay rich tributes his style and matter and involves “Ahisas”:

ਤੋੜਹੀਦਿੱਤਾਜਦਰਿਸ਼ਤਾਵਫਾਦਾ;

ਫਿਰਕਿਸੇਅਹਿਸਾਸਦੀਹੁਣਲੋੜਹੀਨਹੀਂ!

Commenting on the egalitarian outlook of Roop Sidhu, his literary mentor quotes him:

ਕਦੇਜੇਤਿੱਤਲੀਆਂਦੇਖੰਭਗਿਣਨੋਂਵੇਲਮਿਲਜਾਵੇ;

ਅਦੀਬਾਕੌਮਮੇਰੀਨੂੰਜਗਾਉਣੇਦੇਲੇਇਵੀਲਿਖ !

He further quotes the author:

ਮਾੜਾਹੀਘਬਰਾਈਜਾਵੇ; ਏਦਾਂਥੋੜੀਹੁੰਦਾ

ਐਂਮੇਝਿੜਕਾਂਖਾਇਜਾਵੇ; ਏਦਾਂਥੋੜੀਹੁੰਦਾ !

The publisher Gurdial Roshan has rightly commented on the book and said, “It is the next phase of the Punjabikaran of ghazal, to my understanding, as in these ghazals one finds the heartbeat of the villages of Punjab. Roop Sidhu has started his own style of Punjabi ghazal.”

Roop Sidhu and I came to know each other from our common interest and concern in some of the community matters pertaining to the weaker sections of the society particularly dalits. He is a knowledgeable man with all positive traits to contribute to the social well being of the community and the society at large. I take this opportunity to congratulate my friend Roop Sidhu and wish him all the best in the years to come.

Bits and Pieces – As I Please – 7

Hardeep Singh Puri– Ambassador Hardeep Singh Puri, IFS (Retired), one of the finest and most decorated diplomats of India, has been inducted into the Council of Ministers of PM Narendra

Modi. Puri Sahib is the right choice. IFS and we in the fraternity stand taller with this honour conferred on one of our senior colleagues. It is not the first time that IFS has contributed to the national politics and governance. K.R. Narayananan adored the Rashrapati Bhawan as President of India. M.H. Ansari aptly handled the position of Vice President of India. Kunwar Natwar Singh manned the coveted Ministries including the MEA with élan. Mani Shankar Aiyar remained a vocal Minister in PM Rajiv Gandhi’s government. Meira Kumar not only remained Minister but also occupied the coveted position of the Speaker of

Syed Shahabuddin

Lok Sabha. Romesh Bhandari remained in the thickness as Governor of UP and also as Lt. Governor of Delhi. P.N. Haksar, besides working as Principal Secretary to PM Indira Gandhi, worked as Deputy Chairman of Planning Commission. N.N. Jha became Lt. Governor of Pondicherry. Mohammad Yunus delivered

Yunus Mohd extreme right

as Special Envoy of PM Indira Gandhi many a times. Syed Shahabuddin served as an active Member of Parliament and one of the most articulate politians concerned about issues pertaining to minorities. Brajesh Misra, J.N. Dixit, Shiv Shanker Menon contributed their might to the security of India as NSA in the governments of PM Atal Bihari Vajpayee and PM Manmohan Singh with Ministerial status. These sons of India, if I have not missed any name inadvertently, belonged to the IFS, a coveted civil service of India. I am confident that Hardeep Singh Puri will not be the last in the process. It is a matter of satisfaction.

Hardeep Singh Puri’s father Bhagat Singh Puri was also a diplomat. I have had the pleasure of knowing him in my initial years of service in the early 1970s. He was a dignified and cool officer fully justifying his name “Bhagat”, a thorough gentleman. It is a compliment. Later, I got the chance to work and interact with Hardeep Puri and his diplomat wife Lakshmi Puri in Sri Lanka in the difficult years from 1986-89. They were stationed in Colombo and I was posted in Kandy. Both of them were always kind and available for any help and advice in the discharge of our duties. We all know that Hardeep Puri is one of the finest diplomats of India. He is a go-getter with quiet dignity. I always felt that Hardeep Puri had a special corner in his heart for the juniors and not well connected members of staff, perhaps, owing to his family background and connect with the IFS.

Visit to Rashtrapati Bhawan – I visited Rashtrapati Bhawan along with a delegation of Forum of Scheduled Caste MPs and MLAs headed by its Chairman, Charanjit Singh Atwal on September 8, 2017, as a member of the advisory committee of the Forum, to meet and congratulate the newly elected President of

India, Ram Nath Kovind. It was a short and brief but a memorable joint encounter with the first citizen of India. The visit revived and recalled my earlier several official visits to the seat of the highest constitutional authority during my long diplomatic career. I last visited Rashtrapati Bhawan in August 2010 to meet President Pratibha Patil in the official programme of the HOMs Conference arranged by the Ministry of External Affairs.

President Ram Nath Kovind entered the meeting room with quiet dignity where we were all seated. Charanjit Singh Atwal and MOS Arjun Meghwal received him at the entrance and presented him a bouquet of flowers. Charanjit Singh Atwal made his crisp remarks to congratulate and wish the President all success in his coveted position. President Ram Nath Kovind responded with his usual

calm and cool style and thanked the delegation. Invoking Babasaheb Ambedkar, he said that we all must learn and follow the visionary leader in addressing many of the issues of concern and interest to the nation for our further progress. Charanjit Singh Atwal handed over a Memorandum on behalf of the Forum to the President in which my proposal to declare April 14, birthday of Babasaheb Ambedkar, as the International Day of Equality was included. President Ram Nath Kovind exchanged pleasantries with us and left after a group photo with the delegation. I must acknowledge the involvement and behind the scene work being done by Inder Iqbal Singh Atwal, the scion of Charanjit Singh Atwal for the functioning of the Forum of Schedule Caste MPs and MLAs. I am told that the grouping of Schedule Caste MPs was first initiated in the early 1950s by Babasaheb Ambedkar and since then it has been existing with some modifications conforming the current requirements. Hot and crisp snacks like samosas, pakoras and pastries from the traditional kitchen of the Rashtrapati Bhawan revived my memories. Incidentally, the GHO Hostess Anita, who was earlier working at Hyderabad House, was present to look after the hospitality. Since, I also worked for sometime in the Government Hospitality Organisation (GHO) of the MEA and later used to visit Hyderabad House frequently during the course of my duties, Anita happened to know me. She extended all courtesies.

President Ram Nath Kovind’s gracious spouse Savita is a family friend of my sister Kamla of Delhi. They were colleagues of about 40 years standing in MTNL. Savita Behenji along with their daughter came to Jalandhar in December, 2001 for the marriage of our daughter Vaishali. Later Ram Nath Kovind visited my brothers

in Jalandhar in 2006-07 as the President of the Dalit Morcha of the BJP to prepare for the visit of Lal Krishan Advani to Bootan Mandi, our native place. Kamla and her family visited their friend Savita Behen and her family at the Rashtrapati Bhawan the following day i.e. September 9 and met President Sahib too. Kamla and my brother-in-law D.C. Kumar asked me to join them to meet the first family of India but I could not avail of the opportunity to meet President Ram Nath Kovind in a more relaxed and personal setting as I traveled back to Jalandhar with my interlocutors and hosts at the Punjab Bhawan in Delhi, Inder Iqbal Singh Atwal and Rajesh Bagha, Chairman of SC Commission of Punjab.

Without Comments:-

Quote

Ten sewer workers in Delhi have died in a little over a month owing to exposure to toxic gases in sewers they were cleaning. Death of workers in sewers is not new. It was reported from Mumbai and Bengaluru earlier this year.

Unquote

A feature in the Hindustan Times of September 17, 2017 “Raising Stink”

Scheduled Caste Entrepreneurs Empowerment Forum

The newly launched outfit, Scheduled Caste Entrepreneurs Empowerment Forum (SCEEF) organized an awareness seminar “Opportunities for SC Entrepreneurs under the recently launched schemes of the Government of India” on September 19, 2017 in

Ludhiana. The seminar was hosted by the Ministry of Micro, Small and Medium Enterprises in cooperation with National Small Industries Corporation. It was a well attended and nicely organized programme. Social and community activist, Jiwan Singh ably conducted the seminar as Master of Ceremonies.

The inaugural session was opened with welcome remarks by Director (MSME) Major Singh. Prof. Akshay Kumar, General Secretary of the SCEE Forum presented a brief report on the first session of the SCEEF held on August 21, 2017 in Jalandhar. It is a good step and must be appreciated as it has been observed that generally no reports/minutes of such meetings are kept and things move on a ad-hoc basis. Prof. Akhsay Kumar raised very candid

queries about the social integration of dalits with the main stream of the society. Inder Iqbal Singh Atwal, Working President of Forum of Scheduled Caste MPs and MLAs made an impressive speech and urged the young entrepreneurs to make concerted efforts to avail of the schemes of the government to start new ventures, strengthen the existing ones and empower themselves. An RSS activist and OSD to Health Minister J.P. Nadda, Dr. Varinder Garg briefed the audience about the SC Sub-plan and said that we must try and get the SC Sub-plan initiated, executed and delivered for the economic up-liftment of the weaker sections of the society. He said that reservation was not enough. All other avenues must be explored and exploited to strengthen the affirmative actions for empowerment of dalits. Senior RSS functionary, Banveer Singh was the Chief Guest at the function. In his sober and calculated remarks, Banveer Singh said that RSS was fully committed to go all the way to help the neglected and marginalized segments of the society to stand up as equals. He frankly admitted that he was aware that many of you still lack faith in RSS and added that it was due to propaganda by the vested interests. Banveer Singh further said that we have decided and undertaken projects to engage dalits with their activities to mutual advantage and nation building. Rajesh Bagha, Chairman of the Punjab SC Commission, who was the chief co-coordinator to host the seminar, spoke spiritedly and urged the audience to educate themselves and get ready to make full use of the liberal schemes of the government. He said we should not remain job seekers but should become job providers. The pleasant duty of presenting the Vote of Thanks fell on me which I performed hurriedly as we were running against time. I observed that it was gratifying to note that social outfits like RSS and economic and commercial entities like SCEE Forum were joining hands for empowerment of dalits. It would lead to the realization of lofty ideals of Babasaheb to transform our political democracy into social and economic democracy. I urged the aspiring SC entrepreneurs to gain a much needed sense of confidence and concluded with an Urdu couplet:

तूपहलेबातफिरबातकाअंदाज़पैदाकर,

फिरतुजेदुनिआमेंकोईनज़रअंदाज़करनहींसकता !

The technical session was held after a brief lunch break. Deputy Director of MSME, Kamal Singh gave an overview of the special schemes of the government of India to help and facilitate the budding businessmen from the weaker sections of the society. The representatives of FCI, Bhakra-Beas Board, NSIC informed and briefed the audience about the avenues and possibilities to become suppliers of goods and services to their respective organizations under the procurement policies to help the SC suppliers. Coordinator of DICCI in Punjab, Shammi Kapoor briefed the participants about the procedure and process to obtain Business Aadhar registration with MSME and as a Vendor with NSIC. It was a good interactive session. Rajesh Bagha, Chairman of Punjab SC Commission intervened to assure the vocal and eager businessmen to be patient and approach the issues with understanding. He said that every effort will be made to streamline the advisory and facilitatory aspects of the SCEE Forum. I spoke briefly to rap-up the technical session and expressed satisfaction on the visible restiveness in the minds of young SC businessmen to do something. I advised the SCEE Forum to set up a cell in the organization to listen and redress the complaints and answer queries in consultation with MSME, NSIC, Banks and other concerned agencies. I also advised the SC business community, in its infancy, to hone-up their computer and English language skills to catch up with the overall business atmosphere. Appreciating their zeal to do something worthwhile, I concluded with yet another Urdu couplet:

करखुदीकोबुलंदइतनाकीहरतक़दीरसेपहले;

खुदाबन्देसेखुदपूछेबतातेरीरज़ाक्याहै !

Let me conclude this write up on SCEE Forum with a little explanatory addition. Rajesh Bagha, Chairman of Punjab SC Commission is a force behind this newly floated forum to help and empower the SC businessmen as it is evident from its name itself. He called me for a meeting and asked for my agreement to join

them in this endeavor with my wide ranging experience, keeping in line with my thinking to pay back to the society. I agreed to his suggestion to associate myself with the outfit as its Chief Patron without any political baggage. I had a lingering understanding that Rajesh Bagha being affiliated to BJP and RSS must be acting on advice and direction from his political and cultural mentors. It was indeed so. The inaugural session of the Forum was held in Jalandhar on August 21, 2017. The RSS high-ups were not only present but were active. There interaction and speeches set the tone of the things to come. SC agenda, apparently, is high on their mind. They intend to rope SCs into their fold by owning the legacy of Babasaheb Ambedkar. My cursory analysis indicates that there is no harm. Let it be as long as my SC brethren gain out of the exercise. SCEE Forum will get all due support from the governmental agencies with regard to the empowerment of SC businessmen. RSS is harping on the Special Component Sub Plan for the SC which unfortunately remained on paper so far. We should take advantage of this. Moreover, it will be good for dalits to seek understanding rather than confrontation with the main stream of the society, to my mind. RSS, it seems, is fully aware of the fact that as of now dalits were skeptical and wary of the RSS and its Hindutava. They need to do something concrete to bring them along. Let them prove themselves. We have nothing to lose except our backwardness and poverty. That is why I am with SCEE Forum.

Without Comment:

"When brothers live together; they solve the most difficult problems - Xiongli Tongxin Qili Duanjin"

A chinese saying

Interpreters of Ministry of External Affairs (MEA)

The immediate provocation to write this is a brief story in the Outlook magazine of September 4, 2017 “The Missing Plate” about the Interpreter who was not served food at the banquet hosted by EAM Sushma Swaraj to her Turkman counterpart. It is a sad story which indicates the mindset to treat junior officials. It is gratifying to note that people, including media, have started taking due notice of these small but important etiquette and niceties. The position is

getting better to treat the Interpreters with all care and sensitivities. There were occasions in the 1970s which I witnessed personally in the MEA and PMO where Interpreters were not arranged to sit on the main table of the talks or meetings, leave alone dinners and lunches. It was indicative of the feudal mind of the senior bureaucrats and also of the political bosses i.e. ministers. India’s increased interaction with Russia, China and Arab countries brought into focus the interpreting needs for official interaction. Interpreters have started getting due recognition and place in the hierarchy, of late.

During my diplomatic service, I have had opportunities to work with Interpreters of the MEA and those of several Indian Embassies abroad. I joined the MEA in March, 1970 and was deployed with the then Interpreter’s Cell where all the Interpreters of the MEA were located. It was the beginning of my education, not with the secretarial staff, as expected, but with the intellectuals and linguists of their own standing. I still cherish the memories of those formative years of my career. I was not even 20 yet. All the Interpreters treated me like a baby of the Cell and gave me all love and affection and also support and guidance in my office work. Dr. William Sadoc, a jovial Punjabi with a heavy frame and a fatherly figure, was the German Interpreter. Other senior Interpreter colleagues used to call him ‘Fatty’. He used to narrate many stories of his work and interaction with big-wigs. One such anecdote was his experience to interpret a German speaking VVIP at a public meeting at the Red Fort in the presence of PM Jawahar Lal Nehru. A funny thing in my memory, about Dr. Sadoc, is his vintage motor-bike which he was used to park on the slope of North and South Blocks just to get an easy start on return. A gracious and up-right Anglo-Indian lady, Teresa d’ Souza, was the French Interpreter. She was very kind to me – my English language tutor and type-writing instructor at work. I recall vividly that she used to bring cakes, pastries to office to share the goodies with us. Many a times, I relished fresh lettuce with tomato ketchup, which was an unusual savory those days for a young man from Punjab, which she brought from the kitchen garden of Rashtrapati Bhawan. Teresa was fond of home parties and get-togethers. The taste of mutton dishes which I ate at one such party at her flat at the MEA Hostel, is still lingering in my mouth. An anecdote may be of interest. Teresa did not know much Hindi. She narrated an interesting experience. One day she visited the mutton shop and wanted to convey her order of liver by saying ‘Hum Apka Dil Mangta’. The butcher was amused and started staring at her. A fellow customer came to her rescue by explaining her intension to the butcher. R.P. Budhiraja, with a scholarly demeanor, was the Persian Interpreter. Apart from these seniors, there was a younger lot, Santosh Ganguly – Russian and Abdul Wadood Azami – Arabic during my initial years with the Interpreters Cell. Both Ganguly Dada and Azami Sahib were very friendly and considerate to me. I even attended his marriage in old Delhi along with other Interpreters. Azami Sahib was very friendly. We used to travel in the same bus from our residences in Nanakpura/ Moti Bagh. I recall a sumptuous dinner with him at Kake Da Dhaba at Connaught Place after his pre-posting shopping from the nearby employee’s cooperative store. I have some educative anecdotes of my company with Azami Sahib. As I wrote earlier that we both were living in Nanakpura. One day, I was standing in the queue for the bus to the Central Secretariat. Azami Sahib’s wife, with a saree and a bindi, came and informed me that her husband will not come today as he was not well. One of our regular fellow travelers, a high caste Hindu, remarked that Azami Sahib’s wife appeared to be a Hindu from her dress and expressed unexpected surprise. I narrated this episode to Azami Sahib. He was furious and said that it was a pity that we had divided ourselves on these flimsy considerations. Yet another tit-bit, I will like to add. One day, we were to catch a bus from the Central Secretariat for home. As usual, there was a great rush. We were trying to enter the bus. One Sardarji fellow was blocking the way for some reason. Azami Sahib requested him politely in his Urdu laced Hindustani to give us the way. There was some shouting on each other. After we got in and settled down, Azami Sahib innocently told me that I must have noticed that when he addressed that Sardar as ‘Tum instead of Aap’ he understood my displeasure. I laughed and remarked that Azami Sahib, it was unlikely that his friend knew the difference between Tum and Aap. Azami Sahib was a cultured and sophisticated person. Later, he called me in Prague from Lucknow where got settled after retirement and revived our association. He was very happy that I could make it to the higher echelons of the service hierarchy. Later, I worked with some more scholarly, friendly and lively Interpreters namely; Dr. R.A.K Sherwani – Persian, Abdul Khalique – Arabic, Afzal Naqvi – Arabic, Abdul Majid – Arabic, M.L.R. Jafri – Persian, Jaya Mukherji – Russian, Anne Kurian – German, Syed Sajid Mian, Kanakendu Ghosh – French, T. Steven – French, S. Nene – German, among others. Dr. Sherwani and Abdul Majid were fatherly figures. Abdul Khalique and Syed Sajid Mian were living in old Delhi near Jama Masid. They were kind enough to bring delicious Pans for us. I also attended Syed Sajid Mian’s marriage (Niqha) at his traditional Haveli at Balli Maran, near the house of Mirza Ghalib, at Chandni Chowk, my first experience to see a Muslim wedding. Jaya Mukherji was a vivacious young lady and was the heartthrob of many foreign returned young fellows hanging around the famous Hira Lal’s canteen. She belonged to a well to do business family and her uncle was the Head of Department of Modern European Languages at Delhi University. She used to take me along to Chandni Chowk for purchase of books. There was a funny incident on one such visit. One afternoon from the office, we went to Nai Sarak for purchase of books. As usual a beggar followed us and pleaded for some alms by using their usual and characteristic phraseology to young couples – “Aap Ki Jodi Salamat Rahe – Alla Aapko Khush Rakhe – Doodhon Nahon-Putton Fallon”. We both felt embarrassed and with great effort guarded ourselves by giving a few coins. Later we enjoyed the encounter by teasing ourselves. Jaya was a cultured young lass with an open mind. Her demeanor amply demonstrated her good education and up-bringing. Anne Kurian treated us many a times on the south Indian specialties at a chosen hangout at the Electric lane near the MEA Hostel. In those days in the 1970s, Interpreters deployed to help other Ministries and Departments on request were getting some honorarium for their services. There used to be frequent parties in the Cell as and when any of the Interpreters got such payment. Kanakendu Ghose was a funny character. He himself told us many stories when he was scolded by PM Indira Gandhi on his not satisfactory Interpreting skills as she herself was good at French language. He used to fake an itchy throat while interpreting just to attract attention. He would tell boastfully that how a Minister offered him a glass of water in front of the VVIPs. My association with the Interpreters was so deep that they invited me to the Interpreters Cell to say farewell on my posting to Peking (Beijing) in October, 1977, though I was no more working with them. Later Dr. Sherwani died in an air-crash in Iran, unfortunately. I met his son in Tehran in February, 1991 working for the Indian Embassy. Anne Kurian joined JNU and Syed Sajid Mian Jamia Millia Islamia for academic pursuits. Afzal Naqvi joined All India Radio. Jaya Mukherji left for Kolkata after marriage. I feel like meeting them again.

I understand, Interpreter Cell was disbanded in the early 1980s and Interpreters were deployed with relevant territorial divisions of the MEA. I again happen to work with at least two Russian Interpreters, Jyoti Savarkar and Suresh Babu, both young and intelligent. Jyoti stayed at my small flat in Delhi along with her boyfriend and later husband for a couple of years. Later, they could not maintain their love marriage and got divorced. Jyoti left for her native place in Maharastra and continued with her interpretation and translation work. I was told that she translated and dubbed the Mahabharta TV serial of B.R. Chopra in Russian language. Suresh Babu did well and is still in service. On my return from Kampala in October, 1997, I took over as Director (Central Asia) in the MEA. There also we had two Russian Interpreters, Sipra Ghosh and

Sipra Ghosh

Ganesh Haloi. Both are still in service. Sipra is a simple lady but highly motivated and good at work. I witnessed her interpreting with confidence and poise with PM Atal Bihari Vajpayee and EAM Jaswant Singh many a times. Similarly, Ganesh Haloi is a shy but dedicated professional. I am sure that both Sipra and Ganesh will go further up in their respective careers.

Interpreter’s cadre was a dormant cadre – Interpreter-Interpreter-Interpreter. They have been struggling to change the position. Except the lone example of Vasant Paranjpe, about whom I would write a few lines separately, nobody was able to change the track. Dr. Sherwani on his own, as I know, undertook additional responsibilities for Afghanistan and Iran Desks and set the ball in motion. Later when the Interpreters were deployed with respective territorial divisions, they got their normal designations as Attaches, USs, DSs, and Directors and so on and started doing additional work apart from their duties as Interpreters. It was a welcome change which opened more avenues for them. Santosh Ganguly was the first to cross the D-line who was appointed Consul General

Ambassador T. Suresh Babu

of India to St. Petersburg in Russia in early the 1990s. It took another twenty years or so for Suresh Babu to cross the barrier. He was appointed as Ambassador of India to Armenia in 2013. Suresh Babu is now a serving Ambassador of India to Mongolia.

There are some more interesting stories pertaining to Interpreters of MEA. Teresa d’ Souza and William Sadoc used to narrate these tales. Vasant Paranjepe, first Interpreter to become a Joint Secretary (EA) and Ambassador of India, was a carefree and unkempt official in his younger and formative years. Teresa even combed his hair when he was called by PM or EAM for Interpretation on a short notice. Paranjpe was a brilliant Interpreter. Chinese Premier Chou-en-Lai, seeing his fluency in the Chinese language, when he worked as an Interpreter for talks between him and PM Jawaharlal Nehru complimented Paranjpe by say that he knew better Chinese than Chou-en-Lai himself. I have had the opportunity to meet him in Peking (Beijing) in 1978 during the visit of then EAM Atal Bihari Vajpaye. Paranjpe was specially called from Pyongyang (North Korea), where he was the Indian Ambassador, to be a member of the EAM’s delegation due to his expertise on not only the Chinese language but also the entire gamut of India-China relations. There was yet another Interpreter, Weer Rajendra Rishi alias Walliati Ram Rishi, who achieved laurels in his chosen field.

W.R. Rishi

Rishi was a scholar of Russian language. He was awarded with Padma Shri on his pioneering work ‘Russian Hindi Dictionary’. He wrote some more books on the language and culture including: Roma - The Panjabi Emigrants in Europe, Central and Middle Asia, the USSR, and the Americas. Rishi was also the founding Director of Indian Institute of Roma Studies established in Chandigarh. There may be many more interesting stories about Interpreters which may be listed and told as they are not only first hand privy to ‘inside and behind the curtain’ facts but also a treasure house of interesting incidents and tales involving dignitaries who shape and mould the destiny of nations and their people.

Babu Kanshi Ram – A Tribute

Today, October 9, is the death anniversary of dalit icon Babu Kanshi Ram (1934-2006). Babu Kanshi Ram, addressed as Manyavar by his admirers and followers, was a leader by his own right who caught the imagination of millions of down-trodden and under-privileged people of India commonly called SCs and OBCs. He entered public life quite late after resigning from a comfortable position as a scientist in one of the government establishments.

Babu Kanshi Ram

Kanshi Ram proved himself as an organizer and strategist par-excellence. He studied Babasaheb Ambedkar and became his ardent follower. He was fully convinced of Dr. Ambedkar’s approach to empower the socially and economically weaker sections of the society based on his slogan “Political power is the master key” and the dictum of “Educate, Agitate and Organise”. Kanshi Ram earnestly tried to achieve the first goal of grabbing political power on the basis of “bargaining and not begging” as a well crafted strategy. As regards the second, he made whirlwind tours to educate the marginalized masses of their political strength and gain political power. This education and motivation in turn agitated the minds of dalits and filled them with a sense of much needed confidence. With a view to address the third part i.e. organization, Babu Kanshi Ram slowly but steadily established the necessary structures of organization:

1) BAMCEF - All India Backward and Minority Communities Employees' Federation – December 6, 1978
2) DS-4 - Dalit Shoshit Samaj Sangharsh Samiti - December 6, 1981
3) BSP - Bahujan Samaj Party - April 14, 1984

Kanshi Ram adopted the “Middle-path” of Buddha avoiding the normal course of “Revolution or Collaboration”. Though Kanshi Ram was a votary of Babasaheb Ambedkar yet their approaches to achieve the desired goals appear to have differences. Ambedkar stood for constitutional and peaceful responses to address the issues. Kanshi Ram believed in meeting force with force – “Ek

A son of the soil - Kanshi Ram

Eent Ka Jawab – Do Pathar”. India Today, in its issue of September 25, 2017, has listed 70 visionaries who defined India as “Movers and Shakers”. Kanshi Ram is one among the worthy 70, besides Dr. B.R. Ambedkar. Referring to Ambedkar and Kanshi Ram, under the banner – Messiah of the Downtrodden, Ajay Bose, a senior journalist, has said, “One was an intellectual giant who set a broad agenda of emancipation for dalits while the other was a homespun, self-taught leader operating in the rough and tumble of multi-party Indian politics. Kanshi Ram himself described this difference when he said, “He used to collect books; I tried to collect people.”

Kanshi Ram was a leader with a difference. ‘Nationalism’ is a much talked about word these days. Long ago, while replying to a question, Kanshi Ram said that nationalism to him was the welfare of the masses of India. He further added that he believed in the two nation theory – One of Oppressed and the second of Oppressors. He lived to his convictions and self imposed constraints to serve the poor and under-privileged people and fully honoured his vow, “I will never get married, I will never acquire any property, I will never visit my home, I will devote and dedicate the rest of my life to achieve the goals of Phule -Ambedkar movement"

I pay my humble tributes to the memory of one of the great sons of India, Babu Kanshi Ram on his death anniversary, October 9.

Without Comment:-

“If the Dalit movement in India is to succeed, it is important to analyse both the similarities and differences between Kanshi Ram and Ambedkar so that a new strategy can be developed for the movement. The Bahujan-Sarvajan movement in Uttar Pradesh may want to borrow from Ambedkarite values in its U.P. experiment while the Dalit movement in other parts of India may learn from Kanshi Ram on how to mobilise new Dalit Politics.”

(An article written by Badri Narayan in the Hindu of May 11, 2012)

Revival of Buddhism in India and Babasaheb Ambedkar

Today, October 14 is the Diksha Day when Dr. B.R. Ambedkar embraced Buddhism, a big and historical step towards revival of Buddhism in India. I write this as a tribute to the wisdom and vision of the greatest son of India, Bodhisatava Ambedkar.

One of the epoch making events in the history of ancient India was Gautam Buddha’s first sermon at Sarnath in the 6^th century B.C. from which the noble ideals of Liberty, Equality and Fraternity and

also Compassion emanated for peace and tranquility in the world. The second such event was King Ashoka’s embracing of Buddhism in the 4^th century B.C. and in the aftermath of which Buddhism was spread over the world at large as a potent force to ensure the dignity of humankind. Some of the other rulers of India like Milinda, Kanishka, Harashvardhana, inter alia, followed suit and not only preserved Buddhism in India but also did their bit to spread it to other lands. It is recorded history as to how Buddhism disappeared and was marginalized over the centuries. I will continue to focus on the revival of Buddhism instead.

Recovery and revival of Buddhism in India started in the 18^th century with the arrival of Sri Lankan Sinhalese Bhikhu Anagarika Dharmapala. He established Maha Bodhi Society of India in May, 1891. Dr. B.R. Ambedkar said at a Buddhist Conference in Colombo in May, 1950, “Buddhism may have disappeared in material form but as a spiritual force, it still exists in India.” It was true, it is true and it will remain as in the future as Buddhism is the rightful flag bearer of the tradition and culture of India that is Bharat. Revival of Buddhism in India was as significant as the French Revolution in Europe, somebody has rightly said.

The real impetus to the revival of Buddhism was provided by our independence from the colonial rule in August, 1947. The Constituent Assembly was over crowed by Hindu traditionalists. But moderate and liberal Hindus were also available to steer clear the cob-webs from the way ahead with Jawaharlal Nehru on the lead. Dr. B.R. Ambedkar held the fort being a Buddhist by mind, if

not otherwise, as yet and initiated the process of revival of Buddhism in India. India’s insignia is predominantly emanates from the Buddhist history – Dhamma Chakra in the tri-colour National Flag, Three-lions from the Stupa at Sarnath as the National Emblem among others. The three gems of the Buddhist philosophy, Equality, Liberty and Fraternity, is the essence of the Indian constitution which has been enshrined in the Preamble of the Constitution itself. It only makes it clear that the spirit of India is Buddhist.

Keeping in line with this thinking, Babasaheb Ambedkar, with a view to transform the social and spiritual order of India, intended to instill scientific and rational thinking among the people as against the decaying, irrational and inhuman traditions of the existing order. He appealed to the Indian masses to follow Buddhism on the Buddha Jayanti in 1951 and stressed, “ If the rest of the Hindu society does not cooperate then we the embers of the Scheduled Castes will go on our own again to bring back Buddhism to its former glory and prestige in this country. It may be recalled that Babasaheb Ambedkar had taken a vow in 1935 that he would not die as a Hindu. He studied the scenario in its totality as a nationalist

Dr. Ambedkar speaking after Diksha at Nagpur

par excellence. It was becoming clear that he was getting convinced gradually that Buddhism was the best bet to get rid of the existing social and spiritual establishment, not as revenge against anybody but to liberate and transform the society for the common good. Dr. Ambedkar was a spiritual person to the core with nationalistic aptitude in spite of his liberal western educational background. Speaking on the BBC in October, 1954, he said, “My social philosophy may be said to be enshrined in three words – Liberty, Equality and Fraternity. I have derived them from the teachings of my master the Buddha.”

With these developments, the D-day arrived on October 14, 1956. Dr. B.R. Ambedkar along with his wife Dr. Savita Ambedkar and more than five hundred thousand of his followers embraced Buddhism at the Diksha Bhoomi at Nagpur in Maharashtra. Incidentally, it was Vijay Dashmi Day which is also observed by the RSS in solemnity at its Headquarters in Nagpur, not far off from the Diksha Bhoomi. There was no conflict or confrontation in Dr.

Dr. Ambdedkar taking Diksha of Buddhism in 1956

Ambedkar’s mind. He made it clear and said in his speech, “Buddhism is a part and parcel of Bhartiya culture. I have taken care that my conversion will not harm the condition of history of this land.” I salute to the sagacity and vision of the greatest son of the soil, Babasaheb Ambedkar. Rajesh Ramachandran, Editor-in-Chief of the Outlook Magazine in the Editorial of its August 21, 2017 issue on ‘Idealism” has said, “The finest act of idealism was that of Ambedkar’s when he rejected the religion of the colonialists and chose Buddhism while fighting casteism. If he had listened to the colonialists, he could have probably won a Nobel Prize. Gandhi takes me close to Ambedkar. I hope Ambedkarites will also reach Gandhi one day.” Let us take Ramchandran’s assertions as ‘Food for thought’ on this epoch making day – Diksha Day, October 14.

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Babu Kanshi Ram – A Tribute

Revival of Buddhism in India and Babasaheb Ambedkar