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Dons and donts of
Oxbridge
Of the shelf
by V.
N. Dutta
NOEL Annan (1916-2000) was
easily one of the brightest and most influential
teachers of political theory at Cambridge in the
early 50s of last century. His erudition, clarity
of thought and lucidity of expression were widely
admired. He firmly believed in the power of
words, and said so. He possessed remarkable
literary skills in putting things in a dramatic
way. He regarded Edward Gibbon and Lord Macaulay
as the greatest historians the world has produced
despite their prejudices and sureness of touch.
His classes were largely attended, and his
personal contact with his pupils acted as a great
intellectual stimulus on their life, and he
remained closely in touch with some of them even
after they left the university.
At 26 Noel Annan
was a lieutanent-colonel in the army handling
some sensitive issues of war. At 39 he became
provost of the prestigious Kings College,
Cambridge, and was later head of University,
College, London, and Vice-Chancellor, London
University. He was a trustee of the British
Museum. His 1977 report proposing radical reforms
in public broadcasting was greatly appreciated.
The book under
review is his last work which appeared before his
death: The Dons: Mentors, Eccentrics
and Geniuses" (University of Chicago, pages
358, $ 30). The brilliant and witty literary work
of intellectual history which illuminates the
contributions of Cambridge and Oxford dons is a
sequel to his earlier work "Our Age:
Portrait of a Generation".
Annans
special field of interest was western political
thought. His range was not as wide as Bertrand
Russells. Nor was he scientillating like
Carl Becker. He could not equal Michael
Oakshotts rigour of thought and
incisiveness. He did write essay after essay like
Isaiah Berlin. His works were distinguished for
their exquisite lucidity and glittering prose but
lacking G.M. Youngs depth of scholarship
and sobriety of judgement.
Annans
earliest work was a biography of Leslie Stephen,
which he wrote when he was 37. This study had a
mixed reception. His admirers thought it a
literary tour de force and his critics
panned it for focussing on the personality to the
neglect of social and political forces that
operated. His contribution by way of articles in
prestigious journals was substantial. He produced
two notable studies, "our Age", a
comprehensive and entertaining survey of the
intellectual aristocracy of his own generation
and "Changing Enemies: The Defeat and
Regeneration of Germany" (1996), an account
of his experiences during the war when he was
very near the top of allied intelligence.
The book under
review, "The Dons", ends with the
inclusion of Annans celebrated essay.
"The Intellectual Aristocracy", which
had established him as one of the leading
historians of social thought. This work had
traced with remarkable ingenuity and tenacity the
intermarriages and literary associations of the
Macaulays, Darwins, Stephenians and Butlers over
two centuries and more, which left a profond
impact on the age. This work is a collection of
historical and biographical essays on some of the
outstanding dons at Oxford and Cambridge. The
term don stands for a university teacher,
especially a senior member of a college at Oxford
and Cambridge.
According to
Annan, a don was a scholar who conducted private
tutorials for his pupils, had dinner in the
common hall and identified his life with the
tradition of, say, Balliol, Kings or Christ
Church College. At their best, such figures
cultivated, trained and exercised their own
intellect as well as of their students.
Annans gallery of colourful portraits of
dons may have special interest for those who love
learning for its own sake, but to many such types
seem odd and outdated in the topsy-turvey world
of today where material values reign supreme.
Annan cites
several examples to emphasise that dons sought
and valued knowledge and encouraged their
students to do so. Annan quotes the famous Greek
scholar and Master of Balliol College, Oxford,
Benjaman Jowett, whose work on Plato is
authoritative. Jowett insisted on the delight of
hard work". Jowett himself was a
solid scholar, of classical studies. He said,
"The object of reading is not primarily to
obtain a first class (degree) but to elevate and
strengthen the character of life the class
matters nothing. What does matter is the sense of
power which comes from steady
working. Such an approach was part of
literary education which Francis Bacan had
advocated as a foundation for a free play of
thought. It is by solid hard work and
self-cultivation that great minds are formed.
This
approximates to the utilitarian theory of
education popularised by Bentham. No lesson is
more important to a student in a university than
working ones own way through efforts and
building internal resources through self-reliance
and tenacity of purpose uninfluenced by external
pressures. Annan writes, "The steady
accretion of knowledge, the focussing of all
ones energies on some problem in history or
science, the dogged pursuit of excellence
these are the right and proper scholarly
ideals."
Annan shows that
quite a number of dons immerse themselves in
specialised studies of a narrow range which have
a limited appeal in academic circles. On the
other hand, glittering prizes go to the
wordly-wise and the politically astute, the lucky
and the charismatic. To this category belonged
literature professor Maurice Bowra, political
philosopher Isaiah Berlin and Shakespearean
scholar George Rylands. J.J. Thompson, Henry
Newman and James Harrison, however, dazzled
because of their sparkling intelligence.
Annan gives an
insightful account of some of the foibles and
eccentricities of Maurice Bowra who was a man of
strong likes and dislikes. Bowra pursued his
enemies relentlessly. Annan writes, "When
Bowra gave the oration at the memorial service
for his old tutor Alec Smith, the air was so dark
with the arrows he dispatched, like Apallo
spreading the plague among the Grecian host
before Troy, that you half-expected groans to
arise from the congregation and the guilty to
totter forth from St Marys and expire
stricken on the steps of Redcliffe."
Annan writes
little on Bertrand Russell. Of course, there was
not much to write on him as a don because his
stay at Cambridge was short due to his forced
resignation as a Fellow of Trinity College,
Cambridge, on account of his pacifist convictions
during World War-I.
There were a
number of dons who divided their time between
their administrative responsibilities and
academic interest. Such dons did not think that
their divided loyalties would in any way diminish
the quality of their academic contributions.
Annan himself belonged to this type because he
spent much of his time as a high-ranking
university official, engaged in administrative
work. For such persons Master of Trinity Richard
Jebb, Regius Professor of Greek, Cambridge,
quipped: "What time he can spare from the
adornment of his person he devotes to the neglect
of his duties."
There are
several accounts in this book about the intrigues
and petty jealousies among the dons who spurred
by their vaulting ambitions and enormous personal
vanity, used ignoble means to perpetuate their
interests in academic and public life. Annan
explores the cult of homosexuality and the new
morality that some of the dons preached. He shows
also how some of them during the days of
appeasement and Munich became Marxists and
handful of them Soviet spies.
According to
Annan, despite some liberal historians, others
were stout conservatives of Cambridge and Oxford.
The history faculties were mostly a "nest of
Tories and Christianity", out of which
tumbled Herbert Butterfield, Trevor-Roper and
Maurice Cowling. Michael Oakshott challenged the
philosophical and political traditions, and the
famous English don F.R. Levis launched a virtual
crusade against the moral and literary traditions
of the age.
Annan has
showered much praise on Lord Keynes who had
assembled what he called his circle in which the
star performers were Richard Kahn, Joan and
Austin Robinson, and Piero Sraffa. This group of
luminous intellects was acknowledged as the most
remarkable in the humanities faculty in Cambridge
between the wars.
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Sai Baba: more books from
devotees
Review
by P.D. Shastri
Shri Sai
Baba The Unique Prophet of Integration by
Satya Pal Rohela. Pages 391. Rs 150.
A Solemn
Pledge from True Tales of Shirdi Sai Baba by B.H.
Briz Kishore. Pages 82. Price not mentioned.
THE first one is an
authoritative work on Sai Baba of Shirdi. Its 41
chapters have been contributed by different
devotees Sai specialists all though
there are some repetitions. The editor, Prof
Satya Pal Ruhela, who has already written 15
books on Shirdi Sai Baba, contributes six
chapters, while Narasimha Swamiji, who has
published "Life of Shirdi Baba" in four
volumes, contributes four.
Shirdi Sai Baba
was a Muslim saint though most of his massive
following consists of Hindus. At Shirdi, their
place of pilgrimage, some 25,000 persons visit
every day and there is hardly any Muslim-looking
person. Even B.V. Narasimha Swamiji, one of his
chief disciples, concedes: "It was extremely
difficult for this writer to find even one person
(Muslim) who had got in spiritual touch with
him."
He lived all his
working life in a dilapidated mosque; he wore the
dress of a Muslim faqir; his disciple Abdul read
the Quran to him. He spoke of Allah and Allahu
Akbar. Of the 41 contributors to this book, only
one has a Muslim name.
When he died, he
was buried in a grave like a Muslim, not cremated
like a Hindu. He is every inch a Muslim. His
followers quote him as a unique prophet of
integration. He brought together the two major
communities, the Hindus and the Muslims together
(really?). In the 17th century Samarth Ramdas,
the guru of Shivaji, had performed a similar
feat, but after a few years, the effect of his
preachings wore off. So God sent yet another
prophet of integration. The Shirdi Babas
chief mission was to weld the two major
communities and cement their relations by setting
a personal example. He worked for peace.
Of course,
Muslims did not like his unorthodox ways. He was
striking at the root of the orthodox Muslim
tradition. They objected to his desecration of a
Muslim masjid, with Hindu artis and other
celebrations like Ram Navami. More than once,
some Pathans came to murder him for his apostasy,
but he was protected by his divine powers.
Even among his
vast Hindu following, his Muslim way of life
created confusion, even opposition. The Hindus
had no end of avatars, prophets, apostles, sages,
saints, gurus and what not? Why should they go
out of that endless circle to become the disciple
of a Muslim faqir?
A Brahman doctor
from South Africa wont bend before a Muslim
faqir. When he did bend, he saw in Shirdi Baba
the image of his Ram.
One Megha, a
poor illiterate Brahman, had objection to bowing
to a Muslim saint. When he saluted the Shirdi
Baba, he saw in him the much worshipped
incarnation of Shiva. He is placed along with
Rama, Krishna, Hanuman, Christ and the Buddha (he
is the incarnation of the millennium) but not
Muhammad for Muslims would not take it.
And so on for
other dissidents.
Scholars were
busy mending the fences. Their researches
(invention?) showed that the Shirdi Baba was born
of Brahmin parents. His fathers name is
given as Ganga Bhavadi and his mothers Dev
Giri. The father became a recluse and left home.
His mother went in search of him (she died when
her son was 12). A Muslim faqir adopted the
orphan boy and thus the Babas Muslim way of
life.
Another theory
floated by such apologists is that the Baba spent
one night in his mosque and the second night in a
temple. There is hardly any proof of it. At any
rate no temple is a second Shirdi mosque.
He claimed to be
Kabir in one of his previous births. (Kabir was a
Muslim weaver and poet who spread the cult of Ram
Nam.) He named his masjid "Dvarika
Mai", to give it a Hindu name. He also
quoted from the Gita and other Hindu scriptures.
He is the prophet of secularism.
He was neither a
Hindu nor a Muslim, but a divine messenger of
humanity, above all narrow differences. He taught
the universal religion of love. His mission was
the atmic (spiritual) integration of the
whole mankind.
Another event
also helped his cause. Satya Sai Baba, a boy of
14 in 1940, threw away his school books and said,
"I am Sai Baba come to save the world.
Shirdi Sai Baba was the Muslim Sai, I am the
Hindu Sai and eight years after my death will
come Prema Sai, the Christian Sai. Thus the Sai
movement represents Hindu, Muslim and Christian.
This support of Satya Sai Baba greatly helped
Shirdi Sai to find a place in the hearts of all.
Thus Shirdi Sai
became a household deity in countless homes. Our
book says, his disciples are growing in
astronomical proportions. The Baba had come to
Shirdi at the age of 16 and sat under a neem
tree. He lived there for 60 years. His literature
is growing in the USA, Canada and Australia. Sai
temples are coming up all over India and abroad
with the greatest number in Andhra Pradesh. One
such temple in Mumbai (Panvel) has a bronze
statue donated by foreign devotees. It is a
27-ft-high statue of the Shirdi Baba, claimed to
be the tallest Sai statue in the world. There are
2000 Sai temples in India and 150 abroad. All
rivers merge into the ocean, so salutations to
all gods and gurus reach the Shirdi Baba.
This book
presents the Shirdi Baba as a God incarnate. To
give some quotations: he was never born, never
died, an immortal saint. He is ever living.
The Shirdi Baba
is purna avtar (perfect incarnation). He
is the foremost avatar of the kali age.
His name and fame surpass the popularity of any
godman or mystic. He is presented as the creator,
preserver, destroyer (Brahma, Vishnu and Mahesh).
"All great
men in India and abroad have accepted Sai Baba as
god incarnate." By his grace the life cycle
of universe is running.
The words put in
his mouth also proclaim him to be Lord God
himself.
For instance,
"I am present even before the creation.
"I am prime
God.... I am the permanent soul of the whole
universe.... I am present in all beings."
"He used to
beg alms, but Goddess Lakshmi was his maid
servant..."
"If a man
utters my name, I shall fulfil all his
desires."
In the last
chapter, the Shirdi Baba is presented as
omnipotent (33 points in support) and omnipresent
(12 proofs), omniscient (21 points in support).
All godmen live
on the strength of the miracles they have
performed, which attested to their powers. Our
Baba cured hopeless and incurable cases. A boy
had polio. At his touch, the boy started walking.
The Baba took
someones plague on himself and the patient
was cured.
Childless
couples got children, one couple got eight. Those
in search of wealth were flooded with money and
property. All their hearts desires were
fulfilled.
A devotee was
going to Prayag for a holy dip. The Shirdi Baba
produced waves of the Ganga and the Yamuna from
his toes.
Most disciples
come to godmen in search of these prizes of life.
(In this age of miracles of science, technology,
medicine, etc, a rationalist would say that such
cures and miracles are a common place. But the
devotees are sure that their guru caused them
all.)
He lighted lamps
with water, without oil that is a popular
miracle.
As you enter his
shrine at Shirdi, you see a huge board with his
11 promises: The first is: "whosoever puts
foot on Shirdi soil, all his sufferings would
come to an end." The last one is:
"There shall be no want in the house of my
devotee."
Since there are
41 chapters on the some aspects of one godman,
there is sure to be endless repetition and
overlapping.
To the devout,
these strengthen the faith, but to a common
reader so much repetition tends to be boring.
Also all these writers are men of deep faith, not
men of letters. These writers have turned authors
and hope to surely win all prizes of life,
through the Shirdi Babas special favour.
The book is
crammed with the names of a large number of
nonentities who received the Babas favours.
It is all due to Shirdi Sai Baba that they
received his favours and so much publicity in Sai
literature.
His guru gave
him no guru, mantra and so he gives none to his
disciples like other godmen. He taught the world
by his personal example, not by delivering or
writing sermons.
The book
"Sai Sad Charita" is the bible and the
Quran of the Sai sect. Intellectuals and
rationalists feel bewildered by the phenomenon
that defies scientific attitude and modernism.
There has cropped up so many godmen on the
worlds stage with a clientele running into
millions, including some highly learned men and
famous names. Former President V.V. Giri is one
of our contributors and another is a High Court
Judge. Foreign followers add special glory to the
guru. The fact is that in the present
"cruel" world, there is so much
tension, frustration and heart-ache even for the
top men. The guru promises peace, happiness,
fulfilment of all desires in return for
ones surrender to him. And when
self-interest develops faith rationalism and high
sense of absolute truth go to sleep.
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The second book
"Solemn Pledge from Tales of Shirdi Sai
Baba" covers the same ground, but on an
humbler scale and with men of slighter build. The
Babas miracles includes curing cases of TB,
epilepsy, cholera, malaria, stomach ache and ear
pain. He took a boys plague on himself and
the boy was cured. The Baba blessed them with udi
(ashes as Satya Sai Baba does). He could control
the fury of storm, flood and fire. He lit earthen
lamps without oil, only with water. He was
present everywhere and in everyone. He knew the
past, the present and the future.
He fulfills the
wishes and desires of all; his treasure is
inexhaustible. He gave mangoes and childless
women became pregnant. Astrological predictions
forecast troubles. The Baba saved his devotees
from these predicted troubles.
This book has an
effective page count of 82; which means 41 pages
for opposite every small printed page, there is a
page of a picture as illustration. Smaller men,
lesser miracles that is the story of this
book. Call it a booklet or pamphlet, not worthy
of being entitled a standard work. However, his
love for the Shirdi Baba seems to be as great as
of any other devotee.
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Sketches in scintillating
poems
Punjabi Literature
by
Jaspal Singh
MOHANJIT is one of the
finest poets of Punjabi though underrated by most
critics. As a native of Majha, he ought to be
dynamic and even manipulative in self-promotion.
But by his way of life, he displays a different
disposition. He is almost always calm and
composed, lost in his creative meditation as if
dreaming all the time.
His first collection of
poems, "Sahikda Shaher" (the dying
city) appeared in the early seventies. After that
he has brought two more collections of poems, a
book on stylistics and seven books of translation
from various languages.
But the form
that he brought to near perfection is the
pen-portrait in verse of many modern Punjabi
writers and artists. Three collections of such
poetic sketches have appeared so far, starting
with "Turde firde maskhare" in the
mid-seventies. Then appeared "Gurhi likhat
wala varka" and the latest "Dattan wale
buhe" (Lok Sahit Parkashan, Amritsar).
The latest
collection comprises 38 sketches. Rajinder Singh
Bedi, a Urdu writer, Krishna Sobti, a Hindi
writer, and Khushwant Singh, an English writer,
have their share of spotlight in the galaxy of
illustrious figures. A powerful Pakistani woman
poet, Saara Shagufta, too is included to provide
variety to the already over-spiced write-ups.
Some of the
sketches have appeared in earlier collections as
well. But to make the present one more
representative, they again make a re-appearance.
Rajinder Singh
Bedi is "an epic written on worn out
palms", whom a whore visited every day with
the words, "your beard is like a dogs
tail, old man". Towards his end he visited
her brothel and said, "Every beard is not a
dogs tail, gentle lady". He was a
writer whose touch could consecrate the obscene
and make the reader cry even through his
salacious accounts. He lived among the milling
metropolitan crowd, as if eating fresh corncobs
sitting in a secluded maize field.
The poet has an
intense desire to have a meeting with Amrita
Sher-Gill who died long ago, leaving behind some
of the finest paintings of the epoch. He wants to
have a feel of the ultimate fort of her egotism.
But now he has imagination only to spin the
dreams and emotions, body organs and lyrical
sounds, that speak through the language of her
artistic touches. Life for her was made of
colours, both fast and fading, sometimes letting
out a mournful cry. It was resplendent yet
vacuous. she was vivacious yet sad. Her paintings
were gloomy self-portraits.
Khushwant Singh,
the poet says, rides an untamed
"wind-horse". Once a friend, always a
friend. He dares speak when none can open his
mouth and there is turbulence all over. Rivers
were full of blood and forests were in raging
fire. One could speak only at the risk of his
life and Khushwant Singh spoke at the highest
pitch of his voice. Three cheers for the old man!
Krishna Sobti
for Mohanjit is a merchants wife who lives
in a mansion and who hurls virulent abuses at
those who dare to cross her path. Her abuses are
veiled but her actions are transparent. She does
not fill her room with petit bourgeois kitsch,
rather sweeps it off if there is any. She weaves
and wears a pullover of brusque utterances to
save herself from the numbing cold. She walks on
the thorns of meanness, crushing them under her
feet. Many of her virgins with coiffeured hair
have become the adornment of the market place,
yet she goes around in search of pearls in
darkness with a lantern in hand
One of the best
portraits is that of Saara Shagufta, an enigmatic
Pakistani woman poet. She was a Quranic verse
engraved on the sands of time. The poet says,
"When you grow out of your clothes and the
female body comes into itself eyes grow all over
it." She descended on Delhi, with a heavy
cloak around her, though nude in demeanour
wild, brusque in speech, furious, indifferent,
careless, unused yet overused like a mud track.
At times she would burst into laughter as if she
would die of it. One had to constantly guard
against her. All her symptoms were anti-life.
Like a fish she flapped her tail, bouncing and
jumping on the river bank. She drew pleasure from
burning her fingers. She came with a smouldering
womb and a flaming poem.
So was Puran
Singh, whose rhyme had the openness of the sky.
With Punjab ensconced in his heart, he galloped
like the Gurus horse. His eyes had both the
Ganga and the Mansarovar hidden in them. His
words were like thundering clouds. He was the
indifferent rider of a wild horse who would blow
in the wind the baloon of worldly trifles. He was
the flow of the Sutlej, the expanse of the
Attock, the landing place of the Chenab and the
current of the Ravi. The Gangotri broke out from
his "samadhi" (mystic trance). His
freedom was his restraint. His rage was like a
flashing sword and his patience like the
Sukhmani. He was the hermitage of the
"fakirs", knoll of the
"yogis", congregation of the devotees
and the conclave of the rebels.
Nanak Singh,
according toMohanjit, was "sharbat" of
jaggery and Devinder Satiarthi is the modern
Gorakhnath. Sometime Satiarthi is a Brahmin and
at others a cattle-breeder. All the seals of the
Indus Valley civilisation have his figure on
them. He is a horse at one place, an ox at
another and a rhinoceros a little farther. The
11th head of Ravana is his forehead. He is in
eternal exile; that is why he has not left his
wooden sandals behind.
Amrita Pritam is
a garland of flowers. Her look can make or mar
one at the same time. Many vendors traversed her
street with glass baskets on their heads.
Somebody polished his shoes before hawking his
wares. Some other applied antimony to his eyes to
gather courage in them. Had somebody gone with
the truth in his heart, she would not have called
the dead Waris from the graves.
Sant Singh
Sekhon was a bottle with a worn out label but
which had the fragrance of all the essences of
the world. He sizzled if heated and froze if
cooled. "Sekhon" was his qualification;
all else was opinion. Poem, for Mohan Singh, is a
burning lamp in wilderness. The author
says:"I have not seen him playing chess but
in his poems I have seen pawns and knights
drinking a rice-brew while sharing the same
mat."
There is a very
fine sketch of Bawa Balwant who died on the
street in Delhi. The author says about him:
"The manifest light of poetry is lying
motionless on the road in the searing heat of
summer and by his side lie his friends in exile
his cloth bag and his umbrella. The bag
still carries the unrealised dream of a pearl
necklace. The endless train of thoughts still
goes on. The inner light still glows. The priest
is dancing in trance. The wielder of the pen
keeps on writing while sitting in his brooding
attic. His shoes are worn out yet the tale to
transform the world goes on endlessly."
Haribhajan
Singh, according to Mohanjit, lies on a wooden
cot with steel posts and his head lies on the
pillow of nails and yet he is sound asleep. He
now has stored his old portraits in the
refrigerator and has pasted silver paper on the
new ones. He sits under the shadow of the skirt
worn by an old witch and asks his cohorts to
shear her tangled locks. He has stolen
Neros fiddle and the Romans have no inkling
of it.
Kartar Singh
Duggal is the Chenab of creativity and Dilip Kaur
Tiwana a cascade of silence. Attar Singh is a
coat of mail worn by a chair. Ajit Cour is the
henna from the black orchards. Sukhbir, Prem
Parkash, Gursharan Singh, Jagtar, Harnam, Shiv
Kumar Batalvi, Harbhajan Halwarvi, Parminderjit,
Surjit Patar, Noor, Amarjit Chandan and quite a
few other Punjabi writers are commented upon
through these verse pieces.
Those who know
something about them will immensely enjoy the
verse since many metaphors and anecdotes
associated with these acteurs are subtly
sprinkled here and there. Only a gifted poet like
Mohanjit could do justice to such complex
personalities.
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Sadly, sadly in verses
Review
by R.P. Chaddah
The
Aching Vision Poems by Darshan Singh
Maini. Writers Workshop, Calcutta. Pages 182. Rs
200.
THE book under review is
Dr Mainis third book of verses in the past
10 odd years. It contains about 150 gloomy bunch
of poems which detail various manifestations of
love, dreams, desolation, pains, suffering,
voyage and vision. Memory, dream and pain are the
time-tested triad of poets since they offer fancy
flights; time out of mind provides the
all-purpose glue to the poet to join his
thoughts. The scent of senescence and the smells
of old age is all too pervading.
"And I have
to learn afresh/The grammar of grief,/And work
out a primer of sorts/For my aged heart and
tongue."
Or,
"Old
ages like a mongrel/Whim-pering on a wet
day,/The imagination still seeks/The skies to
soar./And thus I dangle each day/And night
between a dream/And a nightmare."
In poem after
poem he tries to be true to the title of the book
and reminds the reader that he is reading
"The Aching Vision."
"I should
have worked out/The great sum of grief./And then
a day came/A great grief ago."
Probing, the
deep dungeons of his psyche, the poet finds only
the presence of pain, suffering, grief and out
comes another bunch of poems around the same
thoughts again and again and yet again. A
birthday poem starts with this line, "I
wonder if a gift of tears/Could lift the cloud
from your heart." Another poem ends with the
words: "Yes, some pains are kingly/Generous
in thought and words."
A sort of gloom
envelops every poem.
Only once in a
while the poet comes out of this harsh reality
and harks back to dreams and memory. More than
the pain-poems the present reviewer enjoyed
reading the poems which revolve around hues and
colours of dreams ashen dreams, silken
dreams, siren dreams, limping dreams, consoling
dreams, misbegotten dreams, etc.
"Some
dreams are killed/in the crib itself before/They
crawl out of their confines/and some remain
stricken in tracks/Pure dreams are born in a
snake-pit/And carry the poison beyond the
grave."
Even his
optimism is tinged with sadness. That happens
when one thinks only of I, me and myself.
"Carrying
the carcass of memories.../I wake up into
wonder/To see that life, withal,/was good still
and that/I could cry and laugh."
The poems in the
collection convey those moments of nostalgic
recall in dense visual accuracy. Of course, there
is fever and fret, but no delirium. Had there
been delirium, how come the poet comes out with
lines such as this one?
"There are
other aperitifs of desire/There are other drinks
of dream."
Or,
"Poems
written in cold rage/soon freeze into icicles of
pain."
Or,
"My nerves
were abused for/So long, they turned into/A slut,
and now revel/In a riot of abuse."
The poems in
"The Aching Vision" linger longer than
those in the poets previous collections.
"As I cast
a backward glance/On the vast spaces of my life/I
hear a pair of mocking birds/Still roosting in
their ruined nest/And flapping their ruffled
features/To set up a dynasty of dreams."
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Lopsided view of economy
Write view
by
Randeep Wadehra
Indian
Industrial Development The Post-Reform
Scene edited by Vikram Chadha and G.S. Bhalla.
Kalyani Publishers, Ludhiana. Pages 241. Rs 250.
FOR years one of the
notable features of Indian industry has been the
reliance on the machinery and management
practices of the Industrial Revolution vintage.
Strangely, obsolescence has coexisted with
ultra-modern instruments of production and
management. Obviously, the pre-reforms industrial
scene did not seem to encourage modernisation.
It is difficult
to dismiss state investments in capital-intensive
enterprises as mere hype, as this volume would
have us believe in the preface itself. Given the
long gestation period of core sector industries
and infrastructure, the private sector was
reluctant to invest in these projects. The then
government(s) rightly stepped in. Let us not
forget that creating jobs was, and still is, an
essential government responsibility. The state
investment invariably has a multiplier effect in
boosting the economy, thus leading to the
creation of employment opportunities.
Heavy
investments in steel, road building, railways and
power generation needed and capacity commitment
that only the public sector could give. Today one
might scoff at such mega projects, but these were
essential for Indias initial industrial
progress. Privatisation of the core sector
industries might be touted as the next logical
step in our progress towards economic nirvana,
but one cannot be too sure of its success. The
rising unemployment might well become a curse if
the ongoing reforms go awry.
And what about
our small scale industries? Once upon a time, it
used to be touted as a model for quick and
certain economic growth. Now the protective
umbrella, available to it till 1990, is being
folded. The MNCs are taking over production of
items which were once reserved for the SSIs. The
downside is that this trend might obliterate the
largest private sector employer, which is also a
vital contributor to our GNP, making the already
unstable economic situation more vulnerable. On
the other hand, one might see the SSIs getting
their act together by upgrading production
technologies, using innovative management and
distribution techniques, and enhancing product
quality.
The authors
rightly conclude that the entire liberalisation
process faces numerous constraints. Foreign
investors are still tentative in committing funds
for capital-intensive projects. Infrastructure
development is uneven and grossly inadequate to
sustain a steady industrial growth. The Indian
brand is still not very popular abroad, thus
hampering exports.
There is a lot
of suspicion and cynicism vis-a-vis
liberalisation in powerful segments of economy.
One has only to listen to the Bombay Club or
trade union leaders to realise the sort of odds
that the process faces.
Contrary to
popular belief, the volume under review contends
that the liberalisation process had actually
begun in 1975. If ones memory serves right
those were the times when the "garibi
hatao" incantation was at its loudest and
cynical worst. The authors have divided the
liberalisation process into four phases.
1. 1975-80:
delicensing of industrial units, capacity
expansion, liberalised import licensing, etc.
were introduced.
2. 1980-85: It
heralded the auto-expansion of licensed capacity,
liberalised licensing of MRTP firms, among other
things.
3.1985-90: The
Indian economy was opening up and industrial
expansion was quickening. The asset limit of the
MRTP companies was raised. More FERA and MRTP
companies were delicensed allowing wider foreign
equity participation. NRIs were offered sops for
setting up industrial units in specified areas.
4. Post-1991:
This phase is still continuing and is under
extensive as well as intensive scrutiny of
various experts and prospective investors.
This volume
consists of contributions from 26 academics
specialising in economics, commerce and
management. They teach in different universities
in India.
The chapter
"Industrial Sector: The Epicentre of
Liberalisation Syndrome" deals with the
effects of post-1991 economic policies in our
economy. The authors observe that though positive
results have yet to manifest themselves, there is
still much to be done to make the liberalisation
process effective.
One thing that a
lay person cannot help asking is how would import
of foreign consumer goods help strengthen the
economy, especially if the inflow of foreign
capital remains inadequate as compared to the
outflows of profits and dividends?
This volume is a
timely addition to the literature on new economic
theory as practised these days. Chapters on
"Industrial deregulation",
"Rationale of structural economic and
business policy changes in India", etc. can
provide useful information to students of Indian
economy.
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A different type of job
guide
Review
by M.L. Sharma
The UBS
Encyclopaedia of Careers by Jayanti Ghose. UBS
Publishers Distributors, New Delhi. Pages
486. Rs 250.
THESE are days of
encyclopaedias on all subjects and Jayanti Ghose
has come out with one on careers. Ghose is well
known in the media for her zeal to enlighten
readers on various vocations and her guidance has
benefited many readers. Her attempt has been to
create awareness among graduates about various
employment avenues and the relevant
qualifications.
She feels that
it is not paucity of employment avenues which is
a problem but their multiplicity. It becomes a
formidable task for a career-seeker to select one
out of dozens of careers. Hence, Ghose has
provided in the book guidance on all matters in
the professional domain.
In her
inimitable style, she guides those wanting to
enter the legal profession in the following
words: "A confidence-inspiring personality,
intelligence of a discerning nature,
perseverance, power of reasoning, patience, quick
brain, a good voice, resilience, tremendous
amount of self-confidence, some acting ability,
and creativity are the personal qualities which
can place one on the road to success in the legal
profession. Last but not the least, every legal
professional has to keep abreast of national and
international developments, various procedures,
etc. which are in the news so as to be able to
view any problem/case in real life
situations."
This tip will
stand a law student in good stead. If one is only
wishful of doing law and start practice in the
absence of these qualities, one is likely to
encounter hardships and even failure unless he or
she has a father or godfather on the Bench.
In the chapter
on MBA, she tells the aspirants about the
"need to hone their time management skills
in areas of verbal, analytical and mathematical
ability. That is in essence what the management
entrance tests evaluate. For the thousands vying
for the few seats at select management schools it
is a matter of getting selected, but the schools
focus on eliminating all but they very
best."
Brevity is the
hall-mark of this book, and her style is lucid
and makes things crystal clear. Sometimes she
uses the question- and-answer method to make
matters clear.
With regard to
the career of interior designer she observes:
"An interior designer has good placement
prospects with construction firms, firms of
architects and also in design consultancies.
Opportunities for gainful employment are
innumerable if you have the talent/training,
drive, persistence and good public relations
capability, originality and ideas that hold
appeal for the customer/client. Interior
decorators could be employed by furniture-makers,
stores selling fabric/furnishings or
manufacturers of fabric, paint/wallpaper, etc. or
those dealing in lighting equipment and
techniques." She also distinguishes the
scope of interior decorator from interior
designer.
About a career
in home science she says: "Among the more
popular services in demand are: interior design
and decoration, cooking and catering, childcare,
garden designing, beauty therapy, contract
cleaning, providing domestic and security
installation, etc. While venturing into the area
of freelance work, the primary idea should be to
keep the activity (that is) provided clear and
simple."
The preferred
skills and aptitudes for the one who wants to
enter the field of tourism are, according to her,
an enthusiastic, communicative spirit with the
ability to interact with a large variety of
people, an interest in and liking for history,
art and culture of the country. Love for the
country and interest in travelling are essential
qualities for aspirants to tourism
profession." She has given details about
work profiles too. The form of training and the
names of the specialist institutions providing
training besides career prospects are given in
the book.
There is a
complete chapter devoted to multi-media careers
like multi-media developers, visual artists,
graphic designers sound/recording specialists or
engineers, interface designers, video programmers
and editors. She has also given details about the
type of courses available and the likely
expenses. Further her information on work
environment along with work areas in all
important careers and courses enhances the value
of the book.
There are as
many as 96 chapters dealing with as many careers.
In each chapter, Ghose has provided necessary
information about the job, requisite
qualification, age, physical standards and other
conditions. Significantly, she has provided ample
guidance to job-seekers so that they can realise
whether they are fit or not. The names of
institutions and universities in India as well as
abroad providing courses in various fields are
listed. The careers dealt include that of air
traffic controller, commercial pilot,
biotechnologist, genetics and genetic engineer,
cosmetologist/beautician, social worker, plastic
engineer and technologist.
The book, neatly
printed and written in simple, clear and lucid
style, is of immense use to young job aspirants.
Ghose is a prolific writer on careers and has
been contributing articles to national dailies
and corporate journals. Her other book which UBS
has published are: "Career Guide" and
"How to Plan your Career." Actually,
this book is a revised edition of "Career
Guide".
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A big book of enduring
value
Review
by Kuldip Kalia
The Little
Book of Buddhism by His Holiness the Dalai Lama
compiled and edited by Renuka Singh. Penguin
Books, New Delhi. Pages 142. Rs 75.
LOVE and compassion, and
feeling for the sufferings and happiness of
others reveal the conscience and wisdom of the
mind,but an indifferent attitude, unscrupulous
act and unruly behaviour reflect a sick state of
the mind. But whatever the state of the mind a
person may be in, his response ultimately lies in
his or her faith in God which is firm and
universal.
The book under
review presents selected teachings of Buddhism by
the Dalai Lama. His thoughts are about the
importance of love and compassion, amplify the
multiplicity of responsibilities and elaborate
ancient wisdom. Above all, it creates awareness
of the problems of modern life. Thus his
preachings help us adopt a spiritual line and
realise the truth without any ambiguity.
Undoubtedly, the
common enemy of all religious disciplines is
"selfishness of the mind". This causes
"ignorance, anger and passions which are at
the root of all troubles of the world", he
warns. Moreover, the foundation of spiritualism
is "love". So, "if there is love,
there is hope that one may have real family, real
brotherhood, real equanimity and real
peace", the spiritual leader says. But if
this feeling is gone, others will appear and be
"enemies". In such a situation,
knowledge, education and material comfort will
not matter much and "only suffering and
sufferings will ensue".
Anyway, the
human being is bound to commit wrongs or mistakes
and whenever such a deed is done, it is essential
not to do it again. Such a resolve
"diminishes the force of all deeds".
Therefore the Dalai Lama advises: "Better to
behave well, take the responsibility for
ones action and lead a positive life."
He says one must
learn the art of forgiveness because,
"Learning to forgive is infinitely more
useful than merely picking up a stone and
throwing it at the object of ones anger,
especially when the provocation is extreme."
So in all situations and circumstances, we must
remain "humble, modest and without
pride." Mind you, "Discipline is a
supreme ornament."
Here are some
tips for achieving success in life.
"Determination, courage and
self-confidence" are key factors for
success. Moreover, "cultivate closeness and
warmth for others". It will help to put the
mind at case which is the "ultimate source
of success in life". He warns those who
observe that "good people suffer and evil
people enjoy success and recognition". Such
observation is "shortsighted".
It appears
strange but the harsh method for developing
patience or practising tolerance has been
suggested. The spiritual leader opines, "To
develop patience, you need someone who wilfully
hurts you. Such people give us a real opportunity
to practise tolerance."
In every case,
disciplining the mind is a must. The teachings of
the Buddha comprise three categories for this
purpose. "Shila" (training in higher
conduct); "samsadhi" (training in
higher meditation); "prajna" (training
in higher wisdom). However to understand his
teachings, one must have qualities such as,
"objectivity which means an open
mind; intelligence which is the critical
faculty to discern the real meaning; interests
and commitment which means
enthusiasm".
So best suited
to individuals for the "practice of dharma"
are those who are not only "intellectually
gifted" but also have single-minded faith
and dedication". The holy man says,
"Faith reduces your pride and is the root of
veneration. With faith, you can traverse from one
stage of the spiritual to another." Further
he adds, "Faith dispels doubt and
hesitation, it liberates you from sufferings and
delivers you to the city of peace and
happiness."
There is a
caution for you. In the beginning, practice is
not easy; you need to develop a "constant,
persistent approach based on long term
commitment". At the same time, meditation is
also key to the spiritual growth because,
"mere prayer or wish will not effect inner
spiritual change; the only way for development is
by constant effort through meditation".
Then comes the
motivation. "One should practise
spirituality with a motivation similar to that of
a child absorbed in play." But the real
essence of spiritual life is your attitude
towards others. "Once you have a pure and
sincere motive, all the rest follows." And
always remember, "Every noble work is bound
to encounter problems and obstacles". Maybe,
laziness too. In his opinion, "One can be
deceived by three kinds of laziness
laziness of indolence which is a wish to
procrastinate, laziness of inferiority, which is
doubting your capabilities, and laziness that is
attachment to negative actions or putting great
effort into non-virtue."
Never be afraid
of suffering. The holyman observes,
"Suffering increases your inner strength.
Also, wishing for suffering makes suffering
disappear". Moreover, "For discovering
ones true inner nature, I think one should
try to take sometimes quiet relaxation, to think
inwardly and to investigate the inner
world." Ask yourself: what is attachment?
What is anger? So, "Do your best and do it
according to your own inner standard, call it
conscience."
The Dalai Lama
has summed up life when he says,"Beautiful
changes into ugliness, youth into old age, and
fault into virtue. Things do not remain the same
and nothing really exists. Thus, appearances and
emptiness exist simultaneously." Moreover,
"Whether we believe in God or karma,
everyone can pursue moral ethics."
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BOOK EXTRACT
When Indias first
regional power was born
This is an
extract from "History and Ideology" and
titled "The Punjab under Sikh rule" by
Indu Banga. The book is jointly edited by Prof
J.S. Grewal and Prof Indu Banga.
REGIONAL geography,
regional economics, regional planning and
regional politics are becoming features of our
everyday life. By now, we have reached a state of
development in historical studies when, through
deliberate pursuit of regional history, it may be
possible to concentrate on themes recurring in
different regions of the country. This may enable
us to see a pattern in diversity and get an
integrated view of the socio-political history of
India even in periods seemingly of decline and
disintegration. The regional approach, if I may
use this expression, may also help us extricate
ourselves from an empire-centred view of history
in which the Mauryan, the Mughal and the colonial
British empires are regarded as the norm. An
obvious "legacy" of British
historiography, it continues to have an appeal in
our country even after independence. However, the
cause of national integration today can perhaps
be served more effectively by a better
understanding of the phases of
"disintegration" which were marked by
the emergence of small local polities or by their
unification into regional states.
I have chosen to
discuss here the creation of a large state in
Punjab by the followers of Guru Gobind Singh in
the late 18th and early 19th century. The term
"Punjab" came into currency during the
Mughal times, although Punjabi as a literary
language for both religious and secular purposes
had been in use at least since the 13th century.
As the land of the "five rivers" Punjab
was already seen as a distinct geographical
region when Akbar constituted the province of
Lahore, largely encompassing a homogeneous
terrain, with its doabs or interfluvial
sub-regions forming the sub-divisions of the
suba. The historical and literary works of the
17th and the 18th centuries, written in and
outside Punjab, also reflect the consciousness of
Punjab as a region on the part of the ruling
class and the common people. Spatial and cultural
facets of the regional identity were reinforced
when a somewhat distinctive structure of power
brought into effect by the Khalsa emerged during
the 18th century. The numerous local polities
under dozens of Sikh Sardars as well as some
Rajputs and Pathans were unified later in the
centralised polity of Lahore under Ranjit Singh,
which was the mst powerful regional state known
to the entire history of north-western India.
This state
originated in the hectic political activity in
the wake of the decline of the Mughal power in
Punjab in the middle of the 18th century. While
the Mughal governors of Lahore were fightimg a
losing battle against the Afghans at the top, new
foci of power were emerging at the intermediate
and lower levels in the province of Lahore. The
vassals in the hills and the plains had begun
withholding tribute and contingents and making
encroachments upon their neighbours. The
zamindars and jagirdars also withheld revenues
and began to establish territorial strongholds.
However, there was no cohesion or unity of
purpose among them. The only political activity
which could be said to have had a mass base and
cohesion was that of the Sikhs. Among the Sikhs,
even the zamindars and chaudharis joined the
peasant, artisan and menial converts to the
Khalsa Panth more as their coreligionists and
less as their social leaders, and still less as
erstwhile functionaries of the government.
The struggle of
the Khalsa against the Mughal empire had in fact
started with the activities of Banda Bahadur
during 1709-15. Both in his success and fall,
Banda had provided the Sikhs with a goal and a
pattern of action. In his selection of a capital,
striking of a new coin, use of a new seal and a
new calendar, and in the appointment of his own
"governors" and other subordinate
officers, one can see an attempt to supplant the
existing government in its major details. Banda
had created a sense of shared goals and
strengthened the unity of faith which came to be
embodied in due course in the idea of "raj
karega khalsa". His fall underlined the
numerical disadvantage, tactical mistakes and
organisational limitations of the Khalsa which
they subsequently manged to overcome.
In their
struggle against the Mughal governors of Lahore
the followers of Guru Gobind Singh adopted new
organisational devices during the second quarter
of the 18th century when new military bands
called jathas and new leaders appeared on the
scene. They collectively decided matters of
offence and defence and combined the forces of
different leaders under the general direction of
one among themselves. In their periodic
gatherings at Amritsar (sarbat khalsa) they took
collective decisions (gurmatas) to combine their
fighting units into a single force (dal khalsa).
The preoccupations of the Mughal administrators
with the Afghans enabled the Khalsa to occupy
pockets of territories in the early 1750s. By the
time Ahmad Shah Abdali turned his full attention
on them in the early 1760s, it was too late. As
reported by an eyewitness, they now raged round
all the territory between the Indus and the
Sutlej and took possession of it. By 1765, they
had defeated all the nominees and allies of Ahmad
Shah in Punjab. An associate of Abdali, who had
accompanied him in his abortive expedition of
1765, regretfully observed that the Sikhs were
"fearlessly enjoying the territory from
Sarhind to the Derajat, including Multan and
Lahore." They occupied Lahore in 1765, and
struck a coin bearing the inscription that had
been used by Banda Bahadur on his seal. In this
inscription, they derived their sovereignty and
political power from God, through Guru Nanak and
Guru Gobind Singh.
The Sikhs had
conquered territory largely on the basis of the misl,
and they parcelled it out among all those who had
contributed towards its conquest. The shares thus
divided ranged from entire parganas and tappas to
groups or even fractions of villages. Those who
had led a misl or a group of misls
continued in their pre-eminence by receiving a
larger share of the conquered territory.
"Their possessions could develop into
sovereign states because of territorial
contiguity over an area that was economically
viable and politically capable of defence."
Recruitment of personal armies (khas fauj)
and hereditary succession along with individual
initiative led to the emergence of nearly three
scores of small or large centres of power under
minor or major rulers, each jealously guarding
his independence and possessions and trying to
encroach upon his neighbours and old associates.
Ranjit Singh
emerged as the pre-eminent ruler of Punjab out of
this struggle for territories and power. During
the first two decades of the 19th century, the
small states largely under the Sikhs and spread
over the upper doabs came under Ranjit
Singhs control. His dominion vastly
expanded with the conquest of the Afghan
strongholds of Multan and Kashmir, and the
subjugation of the Rajput principalities in
Punjab hills. The tribal territories across the
river Indus were subjugated in the 1820s and
annexed in the 1830s. Ranjit Singh died in 1839,
and his successors lost the kingdom of Lahore to
the British finally in 1849. The core of this
state consisted of the upper doabs which had
remained under sovereign Sikh rule for the
longest period, from 1765 to 1845, and which had
also formed the core of the Mughal province of
Lahore. Besides his military reforms and
diplomatic efforts, Ranjit Singh had been helped
in the creation of a large state by the friendly
indifference of the British who had reached the
Sutlej at the beginning of his rule. However, in
the organisation of the state, Ranjit Singh
looked up to his Mughal predecessors, referring
to them as shahan-i-qadim, and to Mughal
rule as qarar-i-qadim and reviving its
political and administrative institutions as far
as possible. In this he followed his Sikh
predecessors.
The political
organisation of the new state was marked by
accommodation and conciliation. The existence of
numerous centres of power in the region, the
tradition of autonomy in the hills and the
north-west, and the limited resources of the new
rulers obliged them to continue with the
institution of vassalage. This arrangement
enabled them to combine external political
control with internal autonomy, and ensure, among
other things, the payment of tribute. The rulers
of the 18th century used vassalage in the limited
area and on a smaller scale. Under Ranjit Singh
it encompassed the Sikh, the Rajput and the
Pathan chiefs in all the major sub-regions of the
kingdom of Lahore. This tradition was so strong
in the hills that Ranjit Singh even created new
rajas. The essential features of suzerain-vassal
relationship under him were largely those that
had been institutionalised by Akbar, but their
application varied according to the local
circumstances and distance from the seat of
authority. At the same time, vassalage remained
essentially a transitional arrangement, and by
the end of his reign, Ranjit Singh had subverted
more than half of the traditional tribute-paying
areas, thus effecting on the whole greater
intra-regional integration.
The territorial
organisation of the new state was related to its
political development. The possessions or
talluqas of the early Sikh rulers and others were
basic blocks of varying sizes that were
incorporated later, either all at once or in
parts, into the kingdom of Lahore.
Ranjit Singh
tried gradually to integrate them into a broad
pattern of territorial organisation, at the
primary, secondary and tertiary levels,
corresponding to the suba, the talluqa and the
tappa. New primary units were created through a
process of piecemeal conquest and improvisation.
The former Mughal province of Lahore was broken
up into half a dozen primary divisions. Elsewhere
also, with the exception of the province of
Kashmir which was conquered all at one time, and
partly of Multan, each province was
"comparable to an average sarkar of the
Mughal times." (Ranjit Singh retained the
earlier fragmentation of the parganas and the
talluqas of his predecessors, which now became
the effective administrative sub-division next to
the suba. The average size of his secondary
division was much smaller than the size of an
average Mughal parganas.) Thus, the number of
secondary as well as primary units increased. At
the level of the tertiary division of the tappa,
however, the attempt on the whole was to revert
to the long established local sub-divisions as
they generally conformed to the clan composition
in a locality.
The
administrative arrangements evolved with time. An
average ruler in the late 18th century had a
diwan at the headquarters who maintained records
of revenue collection and kept accounts. In the
territorial sub-divisions of varying sizes, there
was generally the kardar, occasionally called the
amil or the tehsildar, who primarily supervised
the collection of revenues and maintained peace
and order in the area. The local hereditary
officialschaudharis and
qanungoscontinued to serve the state by
assisting the kardars. In the village, the
muqaddams and patwaris continued performing their
traditional functions. The fort-towns were
garrisoned by qiladars or thanadars who saw to
the defence and expansion of the Sardars
territories. They also helped in the maintenance
of law and order. The state functionaries usually
combined several functions. The kardar seems to
have exercised some judicial authority but the
core of the judicial arrangements of the new
states consisted of the village, the caste or
clan panchayats, in addition to the hereditary
qazi whose office had been kept up by the new
rulers.
In the kingdom
of Lahore administration was organised on a much
bigger scale. The nazim was appointed to the suba
and the kardar to the talluqa, while the chaudhri
looked after the tappa or its equivalent unit.
All of them were concerned with the collection of
revenues, promotion of cultivation, maintenance
or order and suppression of crime. The qazis in
towns and the adaltis or mobile judges in the
countryside also administered justice. The degree
of control over the administrative personnel
varied with their distance from the seat of
government and the local circumstances, according
to which varying degrees of autonomy was
permitted to them. The attempt on the whole was
to make as little change as possible in the
existing administrative structure and practices
at the local level. The new state thus retained
the sub-regional diversities coming down from the
Mughal times. This was particularly true of the
land revenue administration, with perhaps the
difference that the "state favoured all
those who were prepared to keep the land under
cultivation and pay the revenues, irrespective of
their right or caste or tribe."
Military
organisation was the only sphere in which Ranjit
Singh made a deliberate attempt to change and
innovate. He was obviously aware of the
importance of the western military system against
traditional armies. Around 1800 AD he had a force
of about 5,000 cavalrymen using matchlocks. By
the end of his reign, he had a one lakh-strong
army, a sizeable part of which consisted of
trained artillery backed by infantry battalions.
Area for area, this was probably the most
powerful army known to Asia. By assimilating his
military organisation to the European system and
his administrative organisation to the Mughal,
Ranjit Singh was probably trying to adjust to the
contradictory pulls of the historical situation
in which he was placed.
The extensive
use of the institution of jagirdari in the new
state reflected the force of historical
circumstances. There was scarcely a Sikh who was
not a jagirdar Nearly half the civic and military
functionarties of the kingdom of Lahore were paid
through jagirs. There was in fact a close
relationship between the process of the creation
of state and the institution of jagirdari. It
became the means of maintaining an armed force
and rewarding the partners in conquest. It freed
the emergent ruler from the obligation of making
large sums of cash available and also gave a
stake to the assignee in defending his own jagir
as well as the territories of the ruler.
Moreover, the social prestige attached to the
institution of jagirdari made it easier for the
dispossessed ruling class to get reconciled to
their loss of power in return for jagir for
service or subsistence.
The new ruling
class under Ranjit Singh consisted largely of
Sikh Jats, Khatris and Brahmins, besides some
Sayyids, Pathans and Europeans. Members of the
ruling class "shared overwhelmingly in the
distribution of the resources of the state"
as ministers, courtiers, provincial governors and
commanders. At the secondary level of the power
structure, however, members of the local
aristocracy, who were largely Muslim, continued
receiving jagirs or revenue free land as
chaudharis, muqaddams, qanungos and qazis. Many
of them were also inducted into the government as
kardars or as officers in the army. The new state
thus sought to perpetuate itself by accommodating
the existing vested interests, and by creating
new ones.
Religious
grantees represented an important category of
vested interests that served the state as
"social links with thr conquered
territory." The general policy of Ranjit
Singh, as also of his Sikh predecessors, was to
confirm existing grants and make fresh ones to
members of all faiths. Consequently, a large
number of khanqahs, masjids, Vaishnava and Shaiva
establishments as well as Brahmins, Sayyids,
Shaikhs and pirzadas not only continued in their
privileges coming down from the Mughal times, but
also received fresh grants of revenues or cash.
Individuals and institutions belonging to the
Sikh faithUdasis, Nirmalas, Bhais,
Granthis, Ragis, and descendants of the Gurus as
well as gurdwarasreceived the largest
amount of fresh dharmarth grants during
this period, amounting nearly to half of the
total revenues alienated in charity.
Charitable
grants of Ranjit Singh and other Sikh rulers were
an expression as much of their sense of piety and
catholic outlook as of their awareness of their
historical and regional context. The ideology of
raj karega khalsa, which had pulled the Sikhs
through a crisis and led to the establishment of
their rule, was likely to be awkward and
dangerous for its stability. By identifying
themselves fully with the Khalsa Panth, and by
liberally patrionising the religious groups
representing Sikh orthodoxy, the Sikh rulers were
in fact trying to contain the ideology of raj
karega khalsa. Furthermore, placed in a region
with an overwhelmingly non-sikh population, more
than 90 per cent of the total, the Sikh rulers
had to consciously secularise their rule by
extending patronage to their non-sikh subjects,
and by allowing them to share power and
privileges with the Sikhs. However, the principle
that underlay the functioning of the state under
Ranjit Singh was that "no one, not even the
princes and the collaterals or the most
influential of the sardars or the most pious of
the dharmarth grantees, could retain a piece of
land or settle a dispute without reference to the
sovereign."
Despite
"structural and functional continuity"
from the Mughal times, the new ruling class in
Punjab came to have a sizeable component from
amongst the social groups that were a relatively
able component from amongst the social groups
that were relatively low in the social hierarchy
in the early 18th century. Historical
developments of the period had been affected by
the Sikh movement which did not normatively
recognise any hereditary barriers to upward
mobility and even encouraged individual
achievement. An environment conducive to greater
openness of society was also conducive to
secularisation of politics. The factional
alignments of the members of the ruling class
under Ranjit Singh and his successors cut across
communal and racial affiliations. They fought for
power and wealth as individuals and against the
British as Punjabis.
In fact,
increased identification with the state and
heightened consciousness of a Punjab identity are
evident during this period. The regional identity
had been evolving for quite some time. The ruling
classes of Punjab had developed this
consciousness before the establishment of Sikh
rule; the people at large developed it under
Ranjit Singh. Besides the ties of language and
culture among an overwhelming majority of the
ruling class, the presence of hostile neighbours
virtually throughout the period of Sikh rule
dictated solidarity between the nobility and the
rulers in the self-interest of both. Thus, as
reflected in the contemporary Punjabi literature,
a popular movement and the interests of the
ruling class had coalesced into a
well-articulated regional sentiment by the end of
Ranjit Singhs reign. This regional
sentiment tended to transcend communal
differences, making for cultural coexistence.
After the subversion of this regional kingdom,
the poet Shah Muhammad regretfully referred to
the British as "third community" to
enter the region where the Hindus and the Muslims
had long lived in peace and prosperity.
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REJOINDER
A
book is for reading
Surjit
Hans writes from Patiala
I THANK Prof
Bhupinder Singh for the courtesy of going through
my review of "Terrorism in Punjab" by
Puri, Judge and Sekhon. I wish he had extended a
similar courtesy to the authors of the book by
having a first-hand knowledge of their work. To
depend on second hand information that is,
a review however reliable or unreliable,
is excusable in an undergraduate but it is not
the done thing among reputable scholars.
His citing of
Guru Hargobind enlisting the rejects of society
is regrettable. Religion makes saints of sinners,
it does not stop at enlisting them.
I am sure Prof
Bhupinder Singh would not think it
uncomplimentary if I say that he has avidly
demonstrated in his write-up that he is a huge
consumer of knowledge, not its producer like
Puri, Judge and Sekhon. The loss is ours more
than his.
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