डाकिया,....... एक, संस्मरण, मित्र चारु के लिए

रिफिल प्रचलन  में थे, खास कर शीफर्स और पार्कर जैसे कलमों के लिए; और “ मेड इन चाइना” और “मेड इन जापान”  कलमों का होना स्टेटस  सिंबल, पर अभी देश डिस्पोसेबल्स की दुनिया से अनजान था,कलमों की प्यास सुलेखा और शिप्रा नामक रौशनायियों से बुझती थी , इन्ही कलमों की लिखावट से मुहब्बती पैगाम अपनी जुबान खोलते थे और इन्ही हस्तलिखित खतों की अहमियत को संवेदनशीलता का मानक समझा जाता  था. पत्रलेखन की पारम्परिक शैली जो कभी लिफाफों में, अतार्देशियों में और कभी पोस्टकार्ड में संदेशों की मंजिलें तय  कराया करतीं थीं , अभी  जिन्दा थी . बच्चों की शरारत को झेलते लाल लैटर बॉक्स अभी लुप्त नहीं हुए थे ,बच्चे अब भी इन डब्बों में ढेले और पत्थर डालकर आनंदित होते थे.

 दिन के किसी वक्त जब उसके आने का समय तय होता था लोग उसके इन्तेजार में नज़रे पसारे बैठे रहते थे, ड्रेनपाइप पतलून का स्थान अब बेल बॉटम लेने लगे थे पर इनके बीच वह खाखी  कमीज के नीचे कभी बेतरतीब तो कभी करीनगी से महरूम कुछ मटमैली सी धोती या फिर किसी ढीली ढाली पतलून में काँधे पर एक भारी भरकम बसते का बोझ और हाँथ में खतों का पुलिंदा लिए ख़ामोशी को अपने  चिर परिचित संबोधन  से तोड़ बैठता,  पोस्टमैंन !

दिनचर्या के मध्य इस आगंतुक का आगमन एक सुखद अनुभव हुआ करता था .लोग इसका इंतज़ार एक चिरपरिचित व्याकुलता के बीच करते थे . वो व्याकुल्तायें जो, संयुक्त परिवार के बिखराव से जनम रही थीं. औधोकीकरण और राष्ट्र की अन्य प्रगितिशील योजनायें अपनों में दूरियां बढाने लगीं थी रेल गाड़ियाँ वाष्प से चलती थीं और इने गिने फौकर और चार इंजन युक्त वाईकोंट विमान  से  वायुयात्रा  धनाढ्य वर्ग के  ही  साधन हुआ करते थे, उस आगंतुक का दैनिक आगमन कभी सुख कभी दुःख कभी आशा और कभी निराशा का सन्देश वाहन  करता था. जब माताएं, वृद्ध पिता, सरहद पर तैनात सैनिकों के  परिवार और उनकी पत्नियों और उनके बच्चों को उसका दिन प्रतिदिन निर्बाध आगमन उन्हें जोड़ जाता. किसी माता किसी पुत्र, किसी बेटी,  किसी वृद्ध पिता को  मनि आर्डर का इंतज़ार हुआ करता था. टेलीफोन कुछ लोगों के पास ही होते थे और सेल फ़ोन अकल्पित थे. उसकी अपनी महत्वपूर्णता अद्वितीय थी जो पसरते काल में कहीं लुप्त हो गयी.

यह डाकिया भी उन्ही में से एक था और हमारे बचपन की शरारतों का एक चिरपरिचित लक्ष. जब उसके बसते को हम में से कुछ शरारती बच्चे छुपा दिया करते और जब वो उसे ढूंढता तो झाड़ियों की  ओट में छिपे हमारे आनंद का विषय बन जाता और उसी बसते का हमारे द्वारा ढूँढा जाना, ताम्बे के एक पैसे वाला लेमोनचूस जो वह दूसरे दिन हमें मुस्कुराते हुए बड़े प्यार से बीते दिन उसके बसते को ढूँढने के पारितोषिक के रूप में वह  देता.

 पर इस शरारत का दृष्टा बनना एक टीस भी दे जाता.उस डाकिये की मुस्कराहट के बीच एक दबी दर्द भी हुआ करती थी जो जब भी वह हमारे निवास पर आता, उसकी मस्तक पर अंकित लकीरों और उनकी आँखों से प्रकाशित हो रही होतीं. ,उसकी नज़रें किसी को ढूंढती थीं ,वह भी बहुत दिनों से. उसकी आँखे जिसे ढूंढती रहतीं शायद  वह कौन और इस वक्त  कहाँ था, शायद वह जानता था, पर उससे उसके आने का समय कभी भी उसका उससे मिलना संभव नहीं करा पाता. वो जो दूसरों  की व्याकुलता को दूर करता, खुद सदा किसी की खोज में पता नहीं कबसे व्याकुल था . कभी कभी वह पूछ बैठता, सर नहीं हैं?

प्रशाशकीय अधिकारी बानने से पूर्व जब पिताजी ने  बहुत ही कम उम्र में अपना  शिक्षण समाप्त  कर लिया था, तो सर्वप्रथम रोज़गार की तालाश  ने उन्हें एक शिक्षण संस्था में नियुक्ति दिलाई. उनके बहुत से  तत्कालीन विध्यार्थी  पटना के इर्द गिर्द गावों से हुआ करते थे जो बाद में हमसे स्नेह रखते हमारे चाचाओं में बदल गए वो कालांतर में हमारे जीवन का अभिन्न अंग और अनुभव बन गए. एक राम कुमार चाचा बताया करते थे, “ बचवा जहिया तोहार बाबू हमनी के पढ़ावत रहीं,तौना समय तोहरा बाबूजी के ठीक से मूछ दाढ़ियो न निकलल रहे, हमनी का आपस में करत  रहीं की ठीक समय पर हमनी के ब्याह होला से हमनी के बाल बाचा इनके उम्र के होतिन.”

 इतने कम उम्र का शिक्षक, उन्हें प्रीय और उनके लिए एक अनोखी अनुभूति थी. उनकी टिपण्णी प्रासंगिक थी क्यों की स्कूल और महाविधालयों की संख्या तब इतनी नहीं थी, और मेट्रिक पास, बी ऐ पास होना महत्वपूर्णता का सूचक होता था.

 पिता जी के छात्रों ने जीवन में अपनी अपनी सार्थक विशेषताएं अर्जित कर समाज और शाश्कीय व्यवस्थाओं में विशिष्ट बने इनमे एक आगे चलकर उच्च न्यायालय के न्यायाधीश भी बने. व्यक्तिगत विशिष्टताओं के मध्य अभी गुरु शिष्य परम्पराएँ लुप्त नहीं हुई थीं, बाबूजी सामाजिक  संबंधों में, इतना नज़र तो नहीं आते थे पर संबंधों के प्रति संवेदनशीलता उनमे बनी रहती.

उस दिन पिता जी किसी कारण से उस वक़्त घर पर थे. सीढियां जो बहुत तो नहीं थीं, अचानक किसी के विलाप ने उन पर मेरे चढ़ने  की गति $को बढ़ा दिया, साथ में ह्रदय की गति को भी. यह कौन और किस वजह से विलाप कर रहा था. दरवाज़े के करीब पहुंचा तो पिताजी के सम्मुख खड़ा डाकिया विलाप कर रहा था. सुब्कनें उसके शब्दों के प्रवाह को,  जो किसी दर्द को बे रोक टोक बयां कर जाना चाहते थे रोक रहीं थीं. उसकी सुब्कानों के गिरते उठते चढ़ाव के बीच सुना, सर! आपकी बात लग गयी.

बहुत परेशान करता था आपको और अन्य साथियों को. सब मुझसे डरते थे. आज मैं अपने ही पूर्व के सह विधार्थियों के घर डाक पहुंचाता हूँ . उनके दरवाजे और फाटक ही अब उनसे मेरे संबंधों की सीमा और मेरी हद हैं. उस हद का परिणाम जो मैं स्कूल में पार करता रहता था, और जिससे आजिज़ आकर आपने कह डाला था,“पढ़ेगा नहीं तो क्या डाकिया बनेगा?” उसकी बातों ने एक अजीब सा कम्पन पैदा कर डाला, बाबूजी उसे बैठा कर सांत्वना दे रहे थे, डरा सहमा मैं लौट पड़ा   अपनी पुस्तकों में और उन्ही के बीच अंकित हो चुकी थी एक और चाचा की कहानी जो अब सिर्फ एक डाकिया नहीं था, जिनकी याद  और उनके  साथ किये  गए  हमारी  स्मृतिपटल पर अंकित  शरारतों का वह सिलसिला, जिन्हें अब  जीवन भर, हमें  टीसते रहना था.

मंदिरों में नारी प्रवेश पर ऐसा रोक क्यों ?

मंदिरों में लिंग भेद क्यों जब सारा जगत जिस ब्रह्म पर अध्यस्त है उस ब्रह्म में ही लिंग निर्देशन नहीं? अगर वेदांत का ध्येय विषय ब्रह्म है जिसका अनुभव द्वैत, अद्वैत, कर्म, भक्ति एवम ज्ञान तीनो मार्गों से सुलभ है, फिर इन मार्गों पर निर्बाध आवागमन बाधित क्यों? नारायण की मानवीय परिकल्पना “चतुर्भुज,” अगर ब्रह्म की चार नश्वर उपाधियों अहंकार, बुद्धि, मन, और इन्द्रियों में एक मानवीय अभिव्यक्ति मात्र का सुन्दर  चित्रण है, फिर  इस दृष्टिकोण से भी ऐसा भेद युक्तिसंगत तो नहीं ?

उपनिषद गुरु शिष्य धैर्य परमपरा का एक अद्भुत उधाहरण है जहाँ शिष्यों  को अधिकार प्रदत है की वे  अपने अन्तः में उठते प्रश्नों का अपने गुरु के  धैर्य और अनुकम्पा में उत्तर ढूंढें और प्राप्त करे. गुरु के धैर्य और उनकी अनवरत उप्ल्भ्धता में ही गुरुत्व की परीक्षा निहित है. अगर प्रश्न उठे है तो उनके युक्तिसंगत उत्तर ही इस इस नारीशक्ति की उत्तेजना का निदान हो सकते हैं. शिष्य के सहस्त्रों उठते प्रश्न और इनके सहस्त्र उत्तरों में ही उपनिषद का दर्शन व्याप्त है. फिर पंडितो का ऐसा हठाग्रह क्यों ?

इस नवद्वार युक्त मानव दुर्ग के  सात द्वार इसके प्रकाशक हैं. इन्ही द्वारों से मनुष्य जो ब्रह्म की अहंकार, बुद्धि, मन और इन्द्रियों से तादात्म्य अभिव्यक्ति है, इस दुर्ग का बाहरी विषयों से अपने प्रकाश में शाक्शात्कार कराते हैं.

 शेष दो द्वार मल के उत्सर्जक या जनेन्द्रिय हैं. फिर इस दृष्टिकोण से भी स्त्रियों के मंदिर प्रवेश पर ऐसी वर्जना क्यों? यदि “भगवद दर्शन से” तत त्वम् असी और “ब्रह्मैक्य” ही अभिप्रेत है तो देव या उसके आश्रय से नारी वंचित क्यों ?

 नवद्वार रुपी मानव के नश्वर उपाधिकरण की दृष्टि से यदि पुरुष और नारी सामान हैं तो फिर उसके साथ असमानता का व्यवहार क्यों? यदि पुरुष और स्त्री उसी ब्रह्मचेतना से अभिभूत हैं तो फिर यह भेद क्यों? इस मिथ्या आचरण का जो कारक है वह पोंगे पांडित्य और ब्रह्म में स्थित ज्ञानी अर्थात ब्राह्मण में भेद है, और नारी का अपमान.

अगर गंगा शिव के शीर्ष पर अध्यस्त है और शिवसागर में उसका महाप्रयाण और बार बार पुनर्जन्म अविरल तो फिर ज्ञान गंगा के बहाव और करुणासागर में उसके समर्पण भावना का ऐसा विरोध क्यों? इन अविरल धाराओं के मार्ग में ऐसी ज्ञानशून्य, मानवरचित  बाधाओं का उत्पन्न होना ऐसे प्रलय की चेतावनी है जो अपने शक्तिवेग से मंदिरों को भी अपने धाराओं के बहाव में ले लेती हैं फिर शिव को भी अपने बाल रूप में अवतरित होकर पार्वती से विनति करनी पड़ती है और उसकी उग्रता का हल ढूँढने को विवश होना पड़ता है.

 अर्ध ज्ञानी निद्रा से जागृत अवस्था में आयें, शिव के अर्धनारीश्वर रूप का स्मरण करें, निदिध्यासन करें, चिंतन और मनन करें और सत्य को नकारने की कोशिश बंद करें, क्यों की सत्य ही शिव है, और वही सुन्दर भी.

Who distorts History?......... The Historians?

Long after the departure of the great leaders, a part of national thought seeks to pitch them in a battle which beyond the manipulation of the political consciousness of this nation, for obvious vested political gains has little utility and a great insult to the majesty of the leaders who in their ways united or severally contributed to the struggle for freedom.

 To pitch Patel against Nehru or to now pitch Subhash against him or Subhash against Gandhi can only come from a mind that pitches Modi against Advani and has come to believe that such spinning and pitching would bring same results all the time.

Gandhi, Nehru, Patel, and Subhash Chandra Bose were all part of the Congress and believed in the principles of non-violence and Satyagraha. The disagreement between the trio on one side and Subhash on the other lay in the option whether satyagraha had failed and was violence the better recourse. Never at any point of time were they divided or any none of these, lesser in patriotism in the cause of freedom from the British. The disagreement arose in consequence of the alignment of powers during the Second World War.

 Subhash saw reason in aligning with the Triple axis formed by Hitler’s Germany, Mussolini’s Italy and Japan pitted against rest of the world. Gandhi and the Indian government of the British opted for the British and the allied.

 In the reliance on options available to the enslaved nation Gandhi appeared wiser than Subhash, the latter failing to make a correct assessment of the situation having underestimated the might of a  war torn Britain which even in that reduced state was mighty and still had the potential to contain any revolt in the native forces.

 Gandhi’s judgment of the situation was based on the history of the sepoy mutiny of 1857 popularly remembered as this nation’s first war of independence. Subhash’s belief that the British weakened by a prolonged war were no longer in a position to withstand militant response from the Indians was perhaps analogous with Saddam’s claim that he would fight the “the mother of all battles” with the Americans “and beat them or Pakistan hoping to wrest Kashmir from India a nation threatened by terrorism, by some indulgence in military adventurism.

 Gandhi showed wisdom in realizing this reality which Subhash ignored losing thirty thousand brave Indians as he tried to march into India and snatch it from the British, a brave and patriotic act no doubt, but perhaps unwise. Bravery is not an exercise in ignorance or violence the sole recourse of the brave. Chivalry needs to be read and exercised in the light of wisdom. Gandhi stuck to his belief “that the means should justify the end” and in exercise of such belief refused to go on the side of the evil the “Triple Axis “.

The immorality of the moral of this Goebbels story, whose chapters keep unfolding by the day, is an exercise in the belief in the tool of divisiveness. Tire the Congress party through a concerted publication of untruth and make it increasingly unacceptable to the people in line with Modi’s philosophy of a “Congress free India.” Modi in a way similar to Subhash is too speculative in his belief that he would eventually succeed in doing this. Humans come and go, Ideologies stay, and Congress is one such which may be lost on a supine mind dwelling in the dreams of the dream seller but only till such time as reality disables such slumber. Atal’s India had been shining only a little before, it came to be shunned by it.

The dirty pitching game should stop as should such distortion of History. No history flowing through the pen of the historian can escape of influence of human subjectivity and to insist that the entire history of this nation is an exercise in distortion on that ground can only come from minds which in their political speeches while narrating the historical majesty of Bihar find Takshila an ancient place of learning situated there, and not in Pakistan. The indulgent in such art of falsehood should bear that truth which enables reason and response, has the capacity to block all such deliveries.

Modi a less popular Prime Minister, of an increasingly unpopular party!

The nation showcased its military might, economic achievements of the foregone decades, and the diversity of its culture on the Republic day. The world watched two leaders of our time; one sitting next to the guest of honor the French President immaculately clad and the other sitting not so assumingly as the Prime Minister. Both of them assessing the potential of the nation in the background of the opportunities lost.

 Modi the “man of action” for many world leaders and Manmohan the economic guru of the same world leaders of yester years; two victims of internal pressures blocked in their efforts to build the nation by their own men. Two karma yogis devoted to a common mission, victims of similar attitude within their respective parties. One who held the economy and the nation in troubled times of the global meltdown and rising oil prices and, the other seeking to build on it, as the global oil prices continue to fall.

As a recent survey conducted by ABC News Nielson survey report reveals Modi continues to be the popular Prime minister of a not so popular party with 47% finding him popular and 42 % not finding him so. While 42% think “ache din’” meaning good days have arrived, 50% say NO. 41% feel, the economy has shown signs of improvement, 48% disagree.

As the nation showcased its might before the people on the Republic day, the first to catch its attention were the T 92 tanks purchased in the past from the Russians. Next to follow were the missiles whose development was initiated by the Rajiv government and gained momentum later under the Rao and Atal governments. The helicopters that flew overhead were Russian make. The transport or the fighter planes which added to the glamour of the show were either British American or Russian. The sole Indian content on this show of defense hardware were the Dhruws, helicopters indigenously developed.

  There was nothing new on display in terms of the surveillance systems that were displayed by the nation. The ever assuring soldiers who gave an account of themselves reinforcing the confidence of this nation were the best spectacle on the occasion  establishing that none in the world could perhaps produce better than what India has in these men that constitute the brave Indian defense forces developed over decades, and one need mention that the tableaus that drove past on the occasion were absolutely indigenous and new and in their newness differed from the past, and the dog contingent drawn from foreign pedigrees, given its relevance in the security of this great nation in all spheres of threat, sniffing at all times and only what’s relevant to their brief, in the affairs of the state, a brilliant idea.

At the halfway mark Modi appears lesser than his popularity that made him the auspicious mascot of his party, a status which he would perhaps continue to retain but this in coming times would perhaps not be enough to offset  his party’s failing popularity. Modi today appears in Manmohan’s shoes with a common mission in life, building India. Manmohan in hind sight appears to have done better with fetters put on him by his own party men. Modi who appears independent in thought and action and slightly better placed, needs to make a start.

 The picture of his party that gets portrayed by his own party men does not augur well. Modi wants to make India by making things in India while his party men appear more interested in matters that go against the prospects of his well intended mission. Raising the temple issue is one of them.

 The party has already lost in Delhi and Bihar which constitute a crucial mandate in the House where Modi’s government retains majority meaning that he is weaker in the upper house and may become weaker in view of the sliding popularity of his party which may not bring any better results for itself, raises a doubt, whether a man meaning business would be returned to power, at all, again, a second time.

 As Modi government’s inning reaches the halfway mark and the asking rate for this party gets bigger and bigger with no strikers other than Modi himself to make the difference in the slog overs, the nation starts doubting whether it invested its hope on the right team. Individuals don’t form governments. It is the parties returned to majority which do. Modi, alike Dhoni may be a good finisher but has the potential to fail as the latter does. It is time his party stops gloating in the glory of the past and aligns itself with its leader. The nation wants business now, and the counting, it appears, has started.

Arunachal Pradesh, ………… an ill-afforded crisis!

When a central government chooses to meddle with the constitutional legitimacy of a federate state by overt or covert means, it is a bad omen for the union and the democracy. This explains the questioning note of the President to the Union government and the Congress and the seriousness which the Apex court attaches to this. It sought the Governor’s confidential report to Center within fifteen minutes today and then allowed time until Friday to do so.

 It is ominous in the context of consequences that have followed for India from such interference with democracy in the bordering states. Arunachal borders with China and continues to be a contentious issue between the two nations. The President’s question to the centre, regarding the urgency of its move to bring the state under central rule, and his note to the Congress for the reasons why the state assembly remained suspended for six months, adds to the seriousness of the matter.

It is not the first time that a Union Government has exercised such recourse. Many governments of the past irrespective of their denominations have been equally covetous; this government is not an exception. The Congress government led by Indira Gandhi did it in Punjab and the nation got Bhindranwale and the Khalistan from such engineered instability. Rajiv’s Congress government did it in the state of Jammu and Kashmir as it dismissed the GM Shah government, bringing turbulence to this paradise and now this government chooses to do it in Arunachal Pradesh.

 Punjab and Jammu and Kashmir border with Pakistan while Arunachal shares frontiers with China.  Despite, historical consequences of such misadventures the government refuses to learn from history and sees wisdom in its action now brought before the apex court. Border States have their strategic implications more so in the given context of terrorism that seeps into these states from hostile nations threatening the unity and integrity of this nation. Jammu Kashmir and Punjab are on this list, the nation can ill afford adding one more to this.

पारस .......... गणतंत्र दिवस पर श्रद्धा सुमन

यह स्मृति उन दिनों की है जब मैं कैशोर्य को प्राप्त हो रहा था और ग्यारहवी कक्षा का विध्यार्थी था. पटना के बेली रोड जिसे बाद में सम्पूर्ण क्रांति चौक कहा जाने  लगा, उच्च सरकारी अफसरों का रिहायशी ठिकाना हुआ करता था. जिस सरकारी कोठी के पहले तल्ले पर हमारा निवास था उसकी बालकोनी  नजर को  क्रांति चौक पर  उन रिक्शों और उनको चलाने  वालों  पर खींच  ले जाती जिस पर उनका तात्कालिक, अस्थायी  निवास था. तीन पहियों वाले ये रिक्शे ही गाँव से शहर की चकाचौंध की ओर मुखातिब इन इंसानों का ठिकाना था. इनके रिक्शों की  गद्दियाँ ही इनके बिस्तर थे  और इनके साथी मक्खी और मछर जिन्हें ये सोते जागते अपने गमछों  से हांकते रहते. जाग रहे होते  तो  इनकी आँखें सवारियों की बाट जोहतीं, नींद इन्हें जागने नहीं देती और    कभी गर्मी कभी ठण्ड, कभी तपती लू तो कभी भीषण बरसात इन्हें सोने नहीं देतीं.

राष्ट्र अपनी आज़ादी की पंचीसवी वर्षगाँठ मना चुका  था और  चौक आदोलनों का तारीखी स्थान बनता जा रहा था. इंदिरा सरकार के खिलाफ जय प्रकाश बाबू के इर्द गिर्द आन्दोलनकारी शक्तियां एकजुट हो रहीं थी. इन रिक्शों पर सभी दलों के सफ़ेद खद्दरधारी  रसूखदार सवारी करते थे ,इनका समाजवाद और सामाजिक न्याय  कुछ ऐसा था की अगर ये रिक्शे वाले मौन तोड़ अपने  कठोर श्रम का उचित  पारिश्रमिक मांगने की जुर्रत कर बैठते तो आगे की बात उन रसूखदारों के जूते और चप्पल करते.

 इन्ही रिक्शा चालकों में एक था पारस. था तो रिक्शाचालक पर अदब ऐसी की शहरी शिष्टता  भी फीकी पड़ जाये. पारस मेरे परिवार के सदस्यों को अपने रिक्शे से इधर उधर ले जाया करता था और धीरे धीरे परिवार का स्नेह पात्र बन गया. उसके, हमसे  सम्बन्ध कुछ ज्यादा ही गहरे हो गए. कभी भी, कहीं भी, और किसी भी वक्त जाना हो पारस सदा तैयार और उसकी खिदमत्दारी हर बार दिल को स्पर्श कर जाने वाली होती .पारस कुछ इस तरह अपना हो चला की उसकी हर तकलीफ मुझे झगझोर डालती. अम्मा की नज़र भी खिड़की  के उस पार चौक  निहार रही होती  जब वो हम भाई बहनों को खाना खिला रही होतीं और फिर जब थका हारा पारस उन्हें दिखाई पड़ जाता तो हर्ष से चिल्लातीं ,” पारस आ गया “, मानों पारस उनका अपना ही बेटा हो और फिर लग जातीं उसे खाना परोसने में. खाना खाते वक्त पारस और अम्मा के बीच नजरों ही नजरों में करुना का जो  लेन देन होता वह और भी हृदयस्पर्शी होता.

एक दिन जब मैं स्कूल से लौटा तो पारस को बहुत उदास पाया, उसके पिता गाँव से पटना आये थे. मैंने उन्हें देखा, क्षय को प्राप्त होता उनका पिंजर अपनी ही कहानी बयान कर रहा था. मैं समझ सका की पारस को किन विवशताओं ने शहर  की ओर धकेला होगा. मैं पारस और उसके पिता को चौक पर ही छोड़ घर में प्रवेश कर गया.पारस और  उसके पिता के चेहरे पर खिंची तनाव की लकीरें मेरे मानस को अपने गिरफ्त में लेती गयीं. मैं बालकोनी पर जा बैठा और वहां से कुछ दूर बाप बेटे को सर झुकाए किसी विषम समस्या से घिरा पाया. मन उनके मध्य से हट ही नहीं पाता, बीच बीच में इस रस्साकशी में बाबूजी की आवाज़ “ पढाई क्यों नहीं हो रही ? “ तनाव को बढ़ा डालती.

 मुझे इंतज़ार था पिताजी के  उनके अपने शयन कक्ष में प्रवेश करने का. वो जल्दी उठते और जल्द ही सोते थे और आज भी समय पर ही सोते पर इसमें विलम्ब न होते हुए भी समय कुछ ठहरा सा नज़र आ रहा था. अंततः वे सो गए और मैं बिना आहटों के पहुँच गया पारस और उसके पिता के पास. पारस हैरान था, रात गए मैं कैसे पहुंचा बाबूजी से बचते बचाते उसके पास. वह मुझसे अपनी परेशानी का कारण छुपा रहा था पर मैं उसका पीछा नहीं छोड़ रहा था. मेरे आग्रह ने उसके पिता को तोड़ दिया वह वृद्ध बिलख पड़ा उसका दर्द पाषाण को भेदने की क्षमता रखता था पर गाँव के महाजन की क्रूरता किसी पाषाण से भी कठोर थी और राष्ट्र इस कुप्रथा से अभी अपना पीछा नहीं छुड़ा पाया था.

उन दिनों धनाढ्य  लोगों की बेटियों की शादी का बजट कोई दस से पंद्रह हज़ार रूपए हुआ करता था. पारस और उसके पिता ने  महाजन से जो ऋण लिया था, सूद समेत पचीस सौ रूपये हो गया था और महाजन उसके  बैल, दरवाजे, घर के सामान इत्यादि खोल  ले जाने पर आमादा था. इतने पैसे पारस कहाँ से जुटा पाता , समझ से परे था. इस समस्या का निदान तो  मुझे भी नहीं सूझ रहा था पर फिर भी अनायास   चिंता मत करो, ऐसा कह मैं घर लौट आया. सारी रात नींद नहीं आयी.  सबेरा हुआ मैं बस्ता उठा स्कूल के लिए निकल पडा और दूर एक  स्थान पर बैठ कर पिता जी के दफ्तर जाने का इंतज़ार करने लगा.

 उनका अनुशाशन बहुत ही कठोर था और कोई भी कारण अनुशासन को खंडित  करने के लिए  काफी नहीं हो सकता था ,जैसे ही बाबूजी के दफ्तर जाने का वक्त निकल चला मैं निराश मन से घर की ओर लौट पड़ा.अम्मा ने पूछा  मैं स्कूल से इतनी जल्दी कैसे लौट आया. मैं चुप रहा .अम्मा बार बार मेरे पास लौटतीं  और तरह तरह से मुझसे स्कूल से इस तरह वापस लौटने का कारण पूछतीं पर मैं अपना मौन तोड़ने की हिम्मत नहीं जुटा पाता.

  मेरी अम्मा नाम और कर्म दोनों से सावित्री थीं .सागर उनकी करुणा को समा पाने में अक्षम था और माँ शब्द की संवेदनाएं और उसका अर्थ मैंने उनसे जाना. आदर्श ऐसे की उनके कठोर तपि जीवन की  तप की अग्नि भी उनके आदर्शों की उष्णता को न झेल पातीं. अब  एक महाभारती मिथ्या “अश्वथामा हतो, नरों न कुंजरो” जैसी ही कोई मिथ्या का प्रयोग ही  शायद  पारस और उसके पिता की पीड़ा को  कम करवा  सकती थी. पर क्या उस करुणामयी देवी से ऐसा मिथ्याचार करना उचित था ? क्या उसके द्वारा अनुप्राणित आदर्शों की हत्या से ही मैं अपने तात्कालिक लक्ष को प्राप्त कर सकता था? क्या सत्य के आग्रह से पारस और उसके पिता की मदद नहीं की जा सकती थी? मेरी अपरिपक्वता ने मुझे अपनी माँ को आंकने में गलती करवा डाली .

 मैंने झूठ बोला , “ अम्मा स्कूल के लैब में मुझसे एक उपकरण टूट गया , अगर मैंने पचीस सौ रूपये न भरे तो मुझे परीक्षा में बैठने नहीं दिया जाएगा. अम्मा गश खा गयीं पर खुद को सम्हाला . अपने संदूक को खोल छोटी  छोटी गठरियों को खोलने और उनमे कुछ तलाशने लगीं  फिर फ़ोन उठाया और बनारस मेरे नाना को फ़ोन लगाया . वृद्ध नानाजी ने दूसरे ही दिन अम्मा को पैसे भेज दिए.अम्मा और मैंने इन बातों को किसी पर प्रकट नहीं किया. अगले  दिन मैं  स्कूल के लिए निकला ,पारस से कहा ,आज मैं तुम्हारे रिक्शे से स्कूल जाऊँगा .पारस ने मुझे अपने रिक्शा पर बैठा लिया. कुछ दूर आगे जा कर मैंने पैसे पारस को देना चाहा  पर वह मेरे हाथ में इतने पैसे देख कर डर गया.

 .महाजन की चिंता से बड़ी, अब उसकी जिज्ञासा थी, जो जानने को उत्सुक थी, की कहीं मैंने कुछ गलत तो नहीं कर डाला. मैंने गोपनीयता की शपथ दिला कर पारस को सारी बात सच सच बता डाली. मैंने पारस को पैसे देकर गाँव जाने को कहा और खुद वहीँ सड़क किनारे बैठ गया. .माँ से झूठ बोला था ,उसकी पीड़ा का कारण बना था, उसे नाना से पैसे मंगाने को विवश कर डाला था, उसे बाबूजी से यह बात छिपाने के लिए मजबूर कर डाला, जो उनके स्वभाव के विपरीत था. अचानक ध्यान आया पारस कहीं कुछ गड़बड़ न कर बैठे.

 .मैं सरपट घर की ओर हो चला ,दूर से देखा पारस कोठी के नीचे रिक्शा खड़ी कर रहा था .मैं अवश्यम्भावी को आँक गया और इसके पहले की पारस सीढियां चढ़ दरवाज़े को दस्तक दे बैठता मैं दोड़ता हुआ उस तक पहुँच गया. मैं जानता था अम्मा से उसकी निकटता और अपनापन उसे घर तक खींच लाया था. वह कोठी पर क्यों पहुंचा था, बिलकुल स्पष्ट था. वह अम्मा को सारी बातें बताने पहुंचा था पर ऐसा कर पाता उसके पूर्व ही मैंने उसे रोक लिया और अगले दो दिनों तक उसे एक भी मौका मिलने न दिया की वह अम्मा से सत्य प्रकट कर पाता. अंततः  पारस  लगातार अम्मा से अकेले में बात करने के लिए प्रयासरत रहा पर मेरी जागरूकता ने उसे इस सम्भावना से वंचित कर रखा और अंततोगत्वा पारस अम्मा पर इस बात को प्रकट किये बगैर अपने पिता के साथ गाँव  चला गया.

 इसके बाद क्या हुआ उसकी खबर हम तक बहुत लम्बे समय तक नहीं पहुंची. मैं वापस अपनी दिनचर्या में लौट आया. समय बीता बाबूजी ने सरकारी सेवा से अवकाश पाया हम बोरिंग रोड के छोटे से भाड़े के मकान में चले गए. अब समय तेजी से बीतने लगा पारस की याद कभी ही कभी  आती थी वो भी तब जब मैं किसी कारण से पुरानी सरकारी कोठी की तरफ से गुजरता. इन मौकों पर पारस और उससे सम्बंधित बहुत से प्रश्न व्याकुलता के कारण  बन जाते,पता नहीं वह महाजन के जाल से निकल पाया था  या  नहीं ? इस तरह दो वर्ष बीत गए.

एक रोज़ मैं दिन के वक्त यू हीं बालकोनी पर बैठ नीचे गली  को निहार रहा था.यह कोई डेढ़ सौ मीटर पर मुख्य सड़क से जुडती थी. अचानक मुख्य सड़क से गली में प्रवेश करती एक काया  ने ह्रदय में एक परिचित स्पंदन कर डाला ,कहीं वह वही तो नहीं? ज्यों ज्यों वह काया  नजदीक आती गयी त्यों त्यों हर्ष का बाँध टूटता गया. पारस ही था और बिलकुल स्वस्थ नजर आता था.इसका अर्थ उसके  गाँव पर सब कुशल है मैं पुकार बैठा पारस भैया और जवाब, चिरपरिचित, पप्पू मालिक !  पारस सरपट सीढियां चढ़ बालकोनी पर आ गया. मैं हर्ष से चिल्ला उठा ,अम्मा पारस भैया आया है , अम्मा जो इस वक्त चौके में हुआ करती थीं, कडाही  ,चलनी छोड़ तेजी से बालकोनी पर आ गयीं.अरे कहाँ था तू पारस इतने दिन फिर उसे बैठने को कह सरपट चौके को लौट पड़ीं  वापिस लौटीं गुड़ की भैली और पानी के साथ. पारस अश्रुपूरित नयनों से अम्मा को निहारता रहा और अम्मा भी अपने आंसुओं को ज़प्त न कर पायीं. बेटा खाना बना रही हूँ, खा कर जाना ,ऐसा कह वह रसोई  को लौट पड़ीं.

अब पारस और मैं अकेले थे, वक़्त था अज्ञात भूत को वर्तमान से जोड़ने का, उस घटनाचक्र के बयान होने का, जिसकी जिज्ञासा हर स्मृति के पल में टीस दे  जाती थी ,क्या हुआ था पारस और उसके पिता का ,उसके बैलों का , उसके घर और उनमे जमा सामानों का ,क्या महाजन की गिरफ्त से ये बाहर हो पाए थे ?

हम गाँव गए और महाजन  को उसके पैसे चुका डाले. अब समस्या थी की ढाई हज़ार रूपये जो आपने मुझे दिए थे उसकी अदाएगी की, एक मित्र ने कलकत्ता के बंदरगाह और उनपर काम  करते कामगारों का जिक्र किया ,मैंने अपना थोडा सा सामान  बाँधा और बैठ गया अपने मित्र के साथ कलकत्ता की गाड़ी पर. बंदरगाह पर बोरे ढोने लगा और पैसे जमा करने लगा. दो वर्षों में मैंने दस हज़ार रूपये  जमा कर लिए , ऐसा कह कर पारस ने रुपयों का एक बंडल मेरे समक्ष रख दिया.

 रुपयों का मैलापन  एक अलग कहानी बयान कर रहा था. किस तरह बोरों के बिस्तर तले, इन्हें सम्हाला गया होगा ? किस तरह इनके चोरी होने का डर पारस को डराता रहा होगा ? कितना  कष्ट झेला होगा पारस ने इन पैसों को जोड़ने  में? बोरा  पीछे एक दुअन्नी, न जाने कितने बोरे ढोए होंगे, भूखे प्यासे इस जीव ने अपनी इमानदारी को बनाए रखने की जद्दोजहद में ?कितना खून ,कितना पैसा जलाया  होगा इन पैसों को हिफाजत से पालने में, कैसा रहा होगा  उस संशय का  दंश जिसे अनवरत झेल  पारस ने इन पैसों को सुरक्षित रखा होगा ?

 रुंधे गले से मैं चल पड़ा अम्मा के पास चौके की ओर. पारस ने मुझे मोक्ष प्राप्त करने का अवसर दे डाला था, वक़्त था अम्मा की निष्ठां के सम्मान का ,सत्योद्घाटन का ,असत्य की बुनियाद पर रचे गए एक धार्मिक कृत के शुद्धिकरण का . चौके में पहुँच मैं अम्मा से लिपट पड़ा, अम्मा कुछ जान कर भी दो वर्षों तक अनजान बनी रहीं थी , सच,  इश्वर से कुछ छुपता नहीं, वह हर विषय का दृष्टा है. अम्मा मेरे सत्य को जानती थीं, मुझे सांत्वना भरे आलिंगन में ले वापस पारस के लिए खाना बनाने में लग गयीं. मेरे लाख चौकसी  के बावजूद पारस ने अम्मा को गाँव जाने से पूर्व सारी बात बता डाली थीं.अम्मा ने तो अपने मौन से पारस को दिया वचन निभाया था. अम्मा अम्मा थीं, पारस जो पैसे सूद समेत लाया था उसे अम्मा ने उसकी इमानदारी का पारितोषिक बना वापस सौंप दिया.

 समय मुझे उस शहर से बहुत दूर ले आया ,पारस तो कालांतर में कहीं पीछे छूट गया पर उसकी ईमानदारी ने ऐसे पत्थर का दर्शन करा डाला जिसे “ पारस” कहते हैं. आज गणतंत्र दिवस पर समर्पित है यह अनुभव वृतांत पारस जैसों को , जो उसी की तरह समारोहों की चकाचौंध से दूर  और नेताओं के भाषणों के शोर में अपना  मौन बनाये,  अमीरों का बोझ ढो रहे होंगे और राष्ट्र की महानता को ढूंढते होंगे.        

Subhash Chandra Bose files……...the trends.

The nation finally got to see the files relating to the mystery that surrounded his disappearance, some thirty files remain. These files have lead the nation no further than where its knowledge stood before these files were declassified and except for an unsigned note from Nehru claimed to have been written by him to Attlee, his counterpart in Britain stating that Subhash Chandra “his war criminal” was believed to have crossed into the Soviet Russia, which has raised a controversy with the Congress questioning the legitimacy of this document, no further fact on the matter has emerged.

 As of now, the theory that the leader died in the air crash at Taiwan stands; but leaves us with a question as to why the simplicity of this matter required confidentiality of classification for decades after his disappearance and suggested death following the reported air crash still questioned by many. The major controversy that however now gains momentum is the use of the term “war criminal” for the leader of Indian freedom struggle if one were to accept that the note from the late Prime Minister to Attlee  in the nature of an unsigned telex from the former ,was authentic. To understand such usage history would have be placed in perspective.

The thought that guided the movement of independence was twofold, one that existed in the peaceful pursuit of non-violence and truth “Satyagraha “led by Gandhi and the other, the militant, led by Subhash Chandra Bose. And while Subhash, originally belonged to the Congress it was the difference in belief which Gandhi, Nehru and others subscribed to, and what Subhash disagreed with, that led to the parting of ways. That, notwithstanding neither of the two thoughts, in any manner, was lesser in its patriotic spirit than the other. This parting of ways brought Subhash closer to the enemies of Britain which was part of the alliance against the Triple Axis formed by Germany, Japan, and Italy. The congress sided with the British and the allied forces and did not object to Indian soldiers fighting on the side of the alliance. All those who were seen in the closeness of Hitler and involved with his axis came to be labeled as “war criminals” and this charge unfortunately stuck to the great leader of Indian independence struggle.

This brings us back to the question as to why, this fact, given its  simplicity , as it appears in its revelation now, required to be withheld from public knowledge or were there larger implications for such a revelation in light of theories of his survival beyond the alleged crash. What could be the compulsions that drew the government to the classification of this fact related to the leader? Was it some fact that was that was being shielded from the citizens or was it his existence that was being concealed from some nations who were interested in bringing him to justice as a war criminal, its effect on the domestic opinion and its morale and inevitable unrest, the implications for the government and relations with nations now polarized in two distinct influences on infant nations?

 Was the government of the day indulging in some art of deception to preempt such a situation? Was the government shielding Subhash Chandra Bose, its leader whose only mission in life was freedom of the nation from the British irrespective of the way he chose, becoming a source of discomfort for the British, as opined by Ambedkar who in his view saw him as the true winner of the country’s independence, having compelled the British to factor his influence on the Indians in the British army and the consequences for it from a likely revolt.

Notwithstanding the rightful demand of the nation for a complete declassification of the files related to the leader, making the term “war criminal” from a disputed note contentious, may have serious implications in the present scenario and should not be used as a tool for populism in the context of the sides that some on this sub continent take on violence, as a strategic tool of movements in our times. Subhash Chandra Bose, a true patriot had fewer options as he strived to bring us independence, national politics has many, and should see reason and recourse in them.

Caste system in India……The adulterated interpretation

                                       चातुर्यवर्न्यम  मया सृष्टं गुणकर्मविभागशः

                            तस्य कर्तारमपि माँ विदध्य्कर्तारमव्ययम…….. ( Karmyog shlok-13,Bhagwad Gita )

      (Based on the traits and action of the humans, the four Varna’s have been created me.)

The suicide of a Dalit (oppressed) student in Hyderabad as a result of a deeply ingrained system of caste conduct in India has raised an issue which is sad and not in the interests of a nation whose government is already embroiled in many issues that consume its precious time and for its ministers to be involved in this provides the opposition of the day an opportunity to go hunting.

 For ages, the shloka from the Gita which defines the caste system; has been a victim of vested interpretation leading to controversies and conflicts. The latest being the one at the university of Hyderabad leading to the suicide of a student and the unrest that ensues across the country. In the context, it is necessary that we take a look at the shloka mentioned here drawn from Gita to understand its socio-religious context and the object of its enunciation.

 In the science of yoga, the three characteristics of nature have been depicted by three colors, Sata, Raja and Tama. These colors portray the different natures of the human being. The three colors as stated in Sata, the Raja and the Tama, are the White, the Red, and the Black respectively. The action of a human being corresponds with the thoughts that arise in his mind and since thoughts vary in different minds so do humans. The varying nature of different human beings for the purposes of spiritualism has been classified into four Varna or castes. Its aim was study of the nature and traits of human beings with a view to reconcile these traits with the growing needs of society which in its changed ramifications is visible even today. It was meant to streamline the needs of the activities of the day, divided into disciplines and professions with degrees of specialization to meet emerging needs of society and state.

The purpose of this division was not to drive a cleavage between the castes but to enforce a sense of solidarity toward achievement of common goals and in this division every caste had its importance and crucial relevance far from being a contrivance of vested division for a manufactured hierarchical subjugation as some made this become in the course of development of this civilization. The classification of Varnas in its originality was designed to make these compliments of each other rather than vicious competitors, as some intelligent minds subsequently rendered it.

In the middle ages the quest for power and the consequent conflict gave rise to feelings of communalism which in our times has assumed its ugliest face. The situation of the middle ages provided opportunity to some half pundits to interpret some of the contents of the Hindu scriptures out of context in expression of their knowledge. What we see of the caste system today follows from this tradition crafted by the enemies of humanity and Hinduism and contrary to what is given in the Gita.

In the decaying stages of Hindu life, some Brahmins with the active support of the Rajanyas, the Kshatriyas got hold of the opportunity to misread and misinterpret to the unread and uneducated the stated shloka from the Gita “I created the four Varna; and I based it on the natural traits and corresponding nature of the human beings, and though I did this consider me immortal and not the doer of the same “.

The intelligent vested interpreter got hold of the first line of the shloka and cleverly continued to conceal the second and more revealing line to perpetuate a tradition of inequality and untouchability as they continued in their unchallenged interpretation of the  shloka  nurtured by the ignorance of the so subjugated and the might of the Rajanya who supported this deliberate misinterpretation in a quid pro quo, where his arbitrary acts  got the support of the Brahmin, the spiritual guru who generously ordained the seal of divine authority to such acts, to his patron.

A Brahman who was supposed to be situated in the “Brahm” which necessitated that he makes no difference in the Chandaal, the dog and all other beings, with the active connivance of majority of the kings made the ancient division of traits a contrivance for inequality and subjugation, a tradition so deeply ingrained even today. The ones that did this sinister and irreparable damage should be considered the true enemies of Hinduism since it was this unjust and mal-intended interpretation of the shloka that resulted in the alienation of segregated Hindus who were the first to be met by other religious denominations who came to this land and embraced this denigrated, deprived and segregated lot.

The shloka in its totality and depth helps us comprehend its meaning better and serves as an aid to comprehend reality. Caste cannot be ascribed at birth if it has to be in line with the shloka mentioned in the Bhagwat Gita. Brahmanism is the expression of Brahmanical thoughts of a Brahmin situated in his true self, the “Brahm”. Brahmanism is a realization that is accessible to each and every human being striving for such attainment. The practice that has continued for ages and thrusted upon Hinduism as divine truth runs contrarily to truth.

 Brahmanism in its true sense cannot be reduced to putting on sandal paste on the forehead or indulgence in some rituals and mispronouncing of hymns from the Vedas. As per the definition, a Brahmin has to be a person with “Satwik Traits," symbol of piety of thought and action. A person with leadership “Rajas traits “as per the definition is the Kshatriya. An indolent given to base “Tama traits “indulging in base acts is a Shudra. Nowhere in the shloka mentioned in the Gita is there an allusion to ascription of caste at birth. Trait and actions being the foundation of this definition in the Gita is scientific and does not concur with the adulterated and misconceived notion of the traders of some concocted spiritualism and the thoughts that follow from it, which keeps Hindus divided.

Modi versus Manmohan

In about four months from now the Modi government would be into its third year which would be well over half its five-year reign and while it may deserve a lenient rating of its overall performance in terms of the number of years it has been in reign, the same in all fairness deserves to be done in the light of the state of this union when this government assumed charge and the promises on which its success rolled into a magnificent success.

Modi on the eve of the last elections was the mood of the people looking for hope in an atmosphere of gloom set in by the alleged policy paralysis of the previous government. The difficulties in governance that Manmohan government faced on account of being an unmanageable coalition of parties with diverse ideologies and interests was overshadowed by the overhyped Gujarat story and the tall promises that Modi made to the electorate which later his own Party President admitted was mere sloganeering on the eve of elections.

Modi was a loud campaigner in the last elections while Manmohan as usual was his quiet self. While Modi proved that leadership was not only about Karma it also had to come in a bold package, Manmohan insisted on his simplicity. While Modi rolls out the achievements of the last Government, claiming to be his, the discerning nation still affords him grace in the hope that it is still too early to expect the government to translate its promises but as of now there seems little progress from where the last government left. Unless the government thinks about launching itself seriously on the changes it had promised, the preface that was written in Delhi and Bihar where the party got a solid drubbing may become the unfolding story.

A crucial ingredient in common man’s diet, pulses and perhaps the only source of protein on his plate has become too costly to afford and while the finance minister wants to make the food healthier by removing butter and oil further from his plate as their prices make them beyond their reach. One wonders how long the yoga guru Ramdeo can expect the empty stomachs and the unsheltered men dying of cold in Delhi and across the streets of India take his advice on yoga. The common man somehow admits now that Manmohan’s plate had enough food for them but no pickle, while Modi’s plate has pickles but no food.

Modi possesses a distinguishing trait which Manmohan lacked. While the former is eloquent par excellence, Manmohan was quiet and hence disconnected with the people. While Modi has been visible on the world stage and amongst the people at home, Manmohan was withdrawn. But when it comes to honesty both appear to be at par irrespective of reported misconduct by ministers in either government. Here, perhaps Manmohan has an edge over Modi given the fact that while two of the former’s ministers went to jail on charges of corruption during his incumbency, Modi has failed to show such courage to allow probe of his ministers’ conduct, against whom serious charges have been leveled.

The times may be graver for Modi should his Party continue to fail in the state elections. To perform, his government would require strength in the upper house to have bills introduced and passed in the lower house where he has a comfortable strength. The present tenure of the government has failed miserably to enable any legislation in the House where presently its strength lies and this follows sadly in line with the tradition of non-cooperation and obstruction which BJP started when it was in opposition. Should the party fail in the impending elections in states where it is shortly due, legislating business in parliament will become still difficult and investment in such an atmosphere may take a beating. Modi’s party needs a revisit of its ideology, agenda, manifesto, and promises if it has to make an impression on the electorate where Modi’s popularity now wanes. If his party continues to do what it has chosen to so far, the results would not be any different. Modi has to remember that farmers continue to die as they did during the past government’s rule. The prices of commodities are all time high and the mood of the majority, which falls outside the bracketed affluent, low. It was the mood of this majority which went historically beyond all usual considerations of caste, creed, and religion to lift Modi to power.

Modi’s men might be failing where Congress succeeded. Despite the opposition in parliament the latter had minds within the party to approach the opponents and persuade them to see reason in the Government’s efforts in national interest. Modi’s men it appears have failed. Both Modi and Manmohan are well intended men, Karma yogis to nation’s cause and its people. Meeting Sonia and Manmohan for cooperation within the house should not be as difficult a task for a Prime Minister who has shown statesmanship in going to Pakistan despite opposition at home. Even if he were seen to be stooping he would be doing so, to conquer, for the nation.

Modi; as of now sits on a vehicle which though he steers shows no movement, because the brakes hold. This vehicle will not move unless all the components perform their functions. The opposition that holds the movement needs to be repaired to allow Parliament and the engine to express its reasonable and desirable performance. Only then, shall the nation move from the station where Manmohan left and Modi took charge.

Letter to Pak Generals…………….. From an Indian.

Dear Generals,

Cricketing between our two nations has been by and large gentlemanly and the relations between our players respectful of each other. Diplomats on either side have been symbols of dignity in their interaction. Our politics may not have allowed play between our players for some time but the real fun of this game for the world lay in the engagement between our two teams which now is missed.

 Our shepherds have shown reason as they sit and talk on the line despite a stray sheep interrupting the engagement and will perhaps soon find reason in working out a mechanism to monitor their herds jointly in good mutual faith even as the products of neo journalism make it their agenda to widen the cleavage that has stood between us. The people by and large on either side continue to draw pleasure from our shared cultural traditions. Ghulam Ali, except of course by a few is loved by Indians across the nation, as is Lata Mangeshkar by yours. Outside the sub continent this sharing of culture becomes more evident as Indians and Pakistanis as neighbors share their longing of mother land in the closeness of one another.

We are one tradition divided by times and interests that were not entirely ours. The option of separation was not so much an expression of animosity of two communities as it was a product of a divisionary policy engineered in time to serve interests which were not ours. The compulsions for our separation notwithstanding, we have perhaps been, far to removed from the central purpose of such a separation, development of the two new nations.

 Pakistan has always had the potential to grow to its strengths given its resources and has performed with a degree of excellence where it has chosen to, and would do still better provided it adheres to the democratic system that its founders drew for themselves. Our two nations would have been a better place had your army shown the need and resolve to beat all armies of the world in gentlemanliness, and allowed the institutions of governance and development in your country a domain left to polity, and its defense to yourself, given your insistence of threat from India which perhaps is not as grave as presumed, as is the fallout of the incapacities of a nation resulting from neglect of growth and development of its economy and people.

Our close existence in this part of the world gives us a message that we can compete and cooperate in fairness to give our people a sense of security, dignity and respect. Compete with one another to lift our region to a higher level of civilized existence through peaceful coexistence and respect for one another.  All the nations of this region by and large are striving to raise themselves economically to protect their sovereignty and avoid being pawns in the hands of greater powers, Pakistan is not an exception but there is an oddity which causes imbalance. While in each of these countries the armies remain in barracks, in Pakistan, it is the people’s government that is barracked, restricting free play and realization of people’s aspirations. Gentlemanliness lies in the respect for the democratic values of the nation, its institutions, people’s will and deference to the country’s Constitution.  

The message that I mention is implicit in the spirit of competition and cooperation between India and China despite longstanding unresolved issues. The message lies in the growth story of the Bangladeshi economy that gets recognized in the comity of nations by the day, perhaps on account of the realization on the part of its army, despite its questionable past, that it has to be an instrument of the state and not be the contrary, if the prospects of the nation were to be realized.  We are three nations with so much in common; two born at one time and one a little later, but it saddens one to note why Pakistan should be made to take this race with fettered legs.

 Neither the government in India, nor China nor Bangladesh see any logic in allowing the army to have the precedent over the government nor have the enlightened armies of these nations shown any inclination in recent times, and in two, at least never.  It is in this shared logic of governance that these three nations have assumed their due positions in the comity of economies and nations. Six decades is a long time for sustenance on a singular issue of Kashmir. India gave up Pakistan long time back as an electoral issue when political parties realized that people across this side of the border preferred subjects of growth and development more than assumptions of threat from Pakistan, for the purpose of rhetoric, a passion of the past which now trends only in the world of idiots in their boxes. Give your democratically elected leaders a decade.

The two elected governments with effective mandate are now in dialogue as mature representatives of their people. Pakistan and its people have suffered more than any nation in this part of the globe perhaps by an interference which was more internal and could have been avoided or given up in the interests of the economically impoverished on both sides of the border, vulnerable to radical thought and a potential threat to peace and prosperity of our two nations and to the subcontinent as a whole. Gallantry of armies lie in the sacrifices they make for their nations and a sacrifice of interference in the policy making of the state would be a greater sacrifice for establishment of a prosperous Pakistan in the subcontinent. Let’s keep Kashmir on the backburner for a while, who knows one day our restraint and resolve may lead us beyond Kashmir into  a better reality of a united “ Pak Hindustan “ a land of industrious beings, of equal citizens and enlightened  human beings , into a true paradise of shared prosperity different from the one our children are presently lured into.

Dear Generals

Pakistan: The terror attack on the university, the Indian mind.

The terror attack on the university campus resulting in the death of a brave Professor and students is grievously sad. The sadness from this inhuman act irrespective of its occurrence in Pakistan, a nation with questionable record on its position of terrorism, cannot be less painful than acts which occur anywhere.  Some fringe elements across the world which includes India may be tempted to derive pleasure from this dastardly attack but that never has been, and will never be the human world view. Such acts can only arouse grief in the collective human mind which in this hour of great sadness is with the brave professor who gave himself as a shield for his students, attending his class. This hour connects Indians with the family of the brave Professor and the families of the students who have fallen to the guns of the ignorant administering the design of the devil.

India and Indians are sad today because the children who were killed in Pakistan last year, in addition to being the children of Pakistan were also the children of the world who knew little of the global realities and threats they were exposed to. They had just got into the kindergarten, while some were in the primaries. In a situation, as which occurred in Peshawar last year, or which happened yesterday in the university campus could have only deserved response similar to that of the brave Professor whose gallant sacrifice now becomes an example to human beings cutting across nationalities. This act as the last, has struck the Indian heart. Nationalities can be divided by boundaries with high walls but would these, in their highness and in their structured aloofness, ever be able to restrict the feelings of the human and its response which finds them irrelevant in such situations.

This is not the hour for sermons to Pakistan; this is an occasion of oneness with the families which alone know what individually and collectively they have lost. It is an occasion of sharing, sharing of the grief which results from such acts of brutality. We were sad and angry when we lost lives in Pathankot and in our moments of grief may have allowed our emotions to have the better of our reason. We failed to realize and accept that there would be a majority of Pakistanis sharing our grief and agony in a similar manner, as we do now, or as we did, when little angels were massacred by the devils of our time at Peshawar last year.  Human response to tragedies is neither fashioned by animosity nor restrained by nationalities as much as it is occasioned by its sensitivities.

Pakistan, one has to accept, is increasingly becoming a victim of terror and a nation in deep trouble but is a member of the comity of nations, and the situation there, a shared responsibility, necessitating a global resolve to help it meet this threat. Pakistan, on its part, has to remember, God helps those who help themselves. Prayers for Pakistan.

The Pakistani Islamic bomb, the threat it constitutes ……..continued

Within hours of the earlier article on this subject which was blogged, the mastermind of Bombay attack preached more terror in a congregation of the Jamat-ud-dawa, the cloaked terrorist outfit headquartered in Pakistan. He said and be it quoted, “Allah sent the Nabi, the Prophet and He did not send him unarmed, He gave him a sword to bring the “kefirs”, the non-believers into submission. The world had to be cleared of all non believers. I invite you to this “Dawate Zihaad” the feast for the war against the non believers. Earlier India and Israel were the only two targets, but now our missiles have the entire globe in their reach.” The nuclear missiles, it appears now is the sword which this mullah appears to be referring to.

 The world may have taken out Osama and may be well on the way to taking Baghdadi but unless the thought that generates this threat that grows under the undeterred patronage of Pakistan is checked, the threat will continue and grow. Pakistan has to be brought upon to realize that it is time it removed the terror camps and schools from its land or be prepared for a united global response and bear the consequences. This nation which was not shamed enough for having deceived the world on Osama, continues to conduct itself with the same deception and denial even as the terror preachers reach out to the radical minds openly and unchecked from open congregations in Pakistan.

 The question is not when this sword which the Maulwi has referred to in the open congregation and widely reported in Pak media is used against the consciousness opposed to radical Islam, what is worrying is the unfathomable manner in which these engineers of destruction choose to use it in the background of the assault on the Twin towers and the attack in Mumbai, Gurdaspur, Pathankot, London, Paris and across the world. We did see this coming but realized the horrific intent of this thought and the package in which it came, only when the planes with innocent men, women, and children were converted into missiles to strike the twin towers, the Indian Parliament, and Mumbai. The radical aggressive mind each time was the same only that Pakistan pretended to be uninvolved.

 This outfit managed by Hafiz Sayeed, which poses as a trustee for peoples’ welfare and operates from Pakistan, has the active assistance of the Punjab government of Pakistan, which funds its activities along with others. The Pakistani Prime Minister’s brother heads the Government in Punjab. The preacher’s discourse at the congregation clearly drew its audacious confidence from its patron Pakistan and the Islamic nuclear stockpile which Pakistan sits over, exporting terror. This discourse was not an isolated one. Hidden somewhere else in Pakistan another Mullah, the founder leader of Jaish-e- Muhammad eulogized the perpetrators of the Pathankot attack even as he promises more in the days to come in line with the Pak strategy of coercive engagement. Jaish-e-Muhammad continues to be a terror outfit, which was banned long ago and its activities are now under the patronage of the Pakistani radar. The question, “how have these terror centers continued to exist and function on this so called “Pious land” even after being banned.”

Pakistan has taken strong exception to President Obama’s observation that this country will continue to be unstable for a long time and also continue to breed and export terrorism, threatening peace and security across the world. There is reason in the President’s opinion because terrorism is embedded deep in the thought and ideology of the devil acting as the self proclaimed attorney of God, and in His name cultivates the ignorant into a cult. This can have a devastating potential if allowed to breed and grow.

 The situation is serious because a sovereign nation chooses to harbor these enemies of humanity on its soil and its foreign secretary finds the US President’s observations unrealistic. Pakistan itself requires to wake up to reality before things really go out of its control and the “non-state actors “that it refers to, ultimately replace any remaining semblance of governance left and take control of its strategic assets including its nuclear stockpile.