Editor: Rekha Saraswat

THE RADICAL HUMANIST DECEMBER 2014

(Since April 1949)Formerly : Independent India (April 1937- March 1949)

Founder Editor: M. N. Roy

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THE RADICAL HUMANIST DEC EMBER 2014

The Radical Humanist

Monthly journal of the

Indian Renaissance InstituteDevoted to the development of theRenaissance Movement; and for promotion ofhuman rights, scientific-temper, rationalthinking and a humanist view of life.Founder Editor:M.N. RoyEditor:Dr. Rekha SaraswatContributory Editors:Prof. A.F. Salahuddin Ahmed, Dr. R.M. Pal, Professor Rama KunduPublisher and Printer:Mr. N.D. PancholiSend articles to: Dr. Rekha Saraswat, C-8,Defence Colony, Meerut, 250001, U.P., India,Ph. 91-121-2620690, 09719333011E-mail articles at: [email protected] Subscription / Donation Cheques infavour of The Radical Humanist to:Mr. Narottam Vyas (Advocate), ChamberNumber 111 (Near Post Office), Supreme Court of India, New Delhi, 110001, [email protected]. 91-11-22712434, 91-11-23782836,09811944600Please Note: Authors will bear soleaccountability for corroborating the facts thatthey give in their write-ups. Neither IRI / the Publisher nor the Editor of this journal will beresponsible for testing the validity andauthenticity of statements & information cited bythe authors. Also, sometimes some articlespublished in this journal may carry opinions notsimilar to the Radical Humanist philosophy; butthey would be entertained here if the need is feltto debate and discuss upon them. —Rekha S.

Vol. 78 Number 9 December 2014

www.theradicalhumanist.com

1. From the Editor’s Desk: It is now time to move on! —Rekha Saraswat 3 2. From the Writings of M.N. Roy: Historical Role of Islam: Mohammad andHis Teachings 4 3. Guests’ Section: Marxism – A Philosophical Analysis —Dr. G.V. Krishnarao 8 What will people of Delhi opt for? —Uday Dandavate 17Nature and Status of SC/ST Education: Inequity and Social Exclusion —K.S. Chalam 194. Current Affairs’ Section: The Curse Of Caste —Kuldip Nayar 22 5. IRI / IRHA Members’ Section: Gandhi’s Relevance in Today’s World —K.P. Reddy 24 Mrs. Ellen Roy —Jawaharlal Jasthi 27 Reminiscing Manoj Datta —Ajit Bhattacharya 30 6. Academicians' Section: Ancient Culture —Chandrahas 31 7. Book Review Section: a) A Look at Gender Development —Dipavali Sen 37 8. Humanist News Section: a) IRI GBM & Trustees Meeting Notice 39 b)In the Mirror of CAG 41

Contents

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From The Editor's Desk:

It is now time to move on!!After the rise of the middle class in the 17thCentury ‘reason’ and ‘rights’ came to berecognized as the two primary requirements ofthe individual living in any society and state. Theupper class, the rich, the rulers, i.e. the elite ofall kinds never needed these two R’s while thepoor, the down-trodden, the lower class werenever allowed to expect these delicacies in theirlives till then.Being a twentieth century renaissancephilosophy Radical Humanism (RH) thrives onthese two fundamental concepts only. It isformed on the basic thesis of providing rightsunconditionally to every individual to develophis potential and live a dignified life on this earthwithout any irrational obstacles created by thenorms of society and the authority of state.Therefore, wherever the society is liberal and the state is democratic radical humanism isgrowing.But whenever the individual suffersdiscrimination in the name of caste, class,colour and creed the objectives of radicalhumanism are jeopardized. And whenever thesociety refuses to grow with the times and thestate becomes autocratic the leaders of protestsand revolts whatever their names andorganizations are actually the whistle-blowers ofradical humanism. Whatever is added in the name of science anddiscovery in any part of the world is an additionto the theory of RH. And whenever technologyassists the human being in leading a better lifeRH succeeds.Any political party, any administrativeorganisation, any social institution that works for human amelioration is following the theses ofRH under its own banner. All those institutionsworking for the amelioration of the exploitedclass, for the dalits, the backwards or for theoppressed women are actually working for theRH cause.

And any government policies, in the Centre or inany state which implement laws that benefit thecommon man and bring relief to his life arehelping the dream of RH come true.All those people who actively participated in thenational independence movement with theseobjectives in mind were Radicals. All thosepeople who fought for these principles afterindependence as during Emergency throughthe total revolution movement of JP and are stilldoing so through various forums like PUCL etc.,are radical humanists. All such endeavors thathave helped promote the renaissancemovement in this world were and are actuallythe means of endorsing the twenty two theses ofthe Radical Humanist philosophy. Every individual who has a scientific approachtowards life, who places human dignity aboveany kind of group subjugation, who does notdiscriminate identities on the basis of class,caste, creed and wealth, who has acosmopolitan outlook and who has no religiousbias is a Radical Humanist.By now my readers must have begun smilingupon my efforts and claims in bringing the entire history of struggles and revolutions of humanprogress under the hegemony of RH. But it istrue! Radical Humanism has nothing new to sayexcept for redefining human culture andcivilization on the basis of scientific, rational andmoral renaissance values.Then what are we supposed to do under thebanner of Radical Humanism if all positiveefforts towards human amelioration are beingmade by many other active political, social andcultural organizations and institutions? Sit backand relax? Or join them and merge? Preserveour philosophical heritage as an archival value?Or take the responsibility of spreadingawareness about the universality of ourphilosophy and its cosmopolitan applicability?Then do we let it remain an intellectual activityand join others as and when the physical needarises? —Rekha Saraswat

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From the Writings of M.N. Roy:

Historical Role of Islam Chapter V

Mohammad and His Teachings

The founder of Islam has beencharacterised as “the man who, of all

men, has exercised the greatest influence uponthe human race.” There was, however, nothingvery extraordinary about the man until heclaimed the credit of divine revelation. Thefoundation of that dubious claim was no more or no less fictitious than in the case of theprophets, apostles and saints of all otherreligions. Christian arrogance called the Arabian Prophet an “Imposter”. But it has been forgottenthat he was given that name together with Moses and Jesus. The authorship of the famous book,anonymously published, - “Three Imposters” –which created sensation in Europe towards theclose of the middle ages, was attributed to theChristian Kind Frederic Barbarossa as well as tothe Muslim philosopher Averroes.If Mohammad was an “imposter”, he did not take up that role any more consciously than otherswho appeared as instruments through which the fiction of divine revelation became a reality andcarried conviction with the ignorant andsuperstitious masses. Having conceived theideal of national unity, Mohammad realised itcould not be made acceptable to the warringArabian tribes unless it were backed up with asupernatural sanction. People enjoying the blissof ignorance and thinking in terms ofpreconceived notions, could not be convincedwith any other argument. The will of minor godscould be overwhelmed by the will of a greaterand all powerful God. The protection against thewrath of the former could be found in the mercyof the latter. The belief in the absolute sway ofone supreme God can alone encourage peopleto revolt against the tyranny of a whole host of

tribal deities. If the supreme God was not therehe had to be invented. That was the chain ofMohammad’s thoughts. There was no imposture in it. Did not the rationalist Voltaire put forwardthe same argument more than a thousand yearsafter it had found favour with the ArabianProphet? But in the latter case, the argumentwas put forward in defence of reaction; Voltaireadvocated the necessity of inventing a Godbecause that would be the only guarantee forthe preservation of the decayed system of feudal monarchist society. At the time of Mohammad,and under the circumstances it was advanced,the argument served a positively revolutionarypurpose. When man’s mind is dominated by thebelief in the supernatural, every progressiveidea should be formulated in the terms of thosebeliefs if it were to secure popular support.Besides, the idea of One God was not theinvention of Mohammad. The idea had grownout of social conditions described in the lastchapter. Mohammad’s mission was to discoverevidence for the existence of One God. And ifyou wish to convince people you must adduceonly that kind of evidence which can carryconviction to them.But Mohammad’s search for God was notinspired by cynicism as in the case of Voltaire. Itwas an honest effort on the part of an ignorantman inspired by a zeal. In quest of the God whoalone could save the Arabian nations, he retiredto the desert and gave himself up to meditation,fasting and prayer – those familiar practicesadopted by the prejudiced seeking divineinspiration even in these days of the twentiethcentury. And the result was as usual in all cases.“He was visited by supernatural appearances,mysterious voices accosted him as the Prophetof God; even the stones and trees joined in thewhispering,” Such experiences always resultfrom cerebral disorder which takes placewhenever the prescribed practices are carriedtoo far. Fixed ideas, however fantastic orimaginary, may appear to take concrete form ifthe mind is focussed on them so as to exclude

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the consciousness of other sensations. A scientific studyof the psychology of seers reveals the fact that“inspiration” or any other “religious experience”is the result of a pathological state broughtabout either accidentally or purposely throughprescribed practices.Mohammad acted as all those of his kind haddone before him, or did after him. But in hiscase, there was a fact which must go to hiscredit. He was too shrewd a man to be deludedby those psycho-pathological symptoms whichare taken for the evidence of spiritual elevation.He was afraid that he was going mad, and mighthave abandoned his mission if his sagaciouswife had not come to his aid in the nick of time. It was the rich merchant Khadija, mature withworldly wisdom, who was quick to appreciate the spiritual value of the mental aberrations of herhusband. She persuaded him that his visionswere not signs of insanity, but were messengersof God. Taking advantage of hispsycho-pathological state of suggestibility, shecould easily make him “see” an angel enteringthe room to deliver to him the Message of God.Undoubtedly, the drama could be enacted onlyin the setting of ignorance, superstition andprejudice, main characters being played underdelusion. But that is how all religions are born.There is no reason to think that Islam was anexception. It was an exception in the sense that,except for the invention of a divine sanction, itcontained less of religious dogmas andmetaphysical speculations than sound politicalsense, progressive social principles andadmirable codes of personal behaviour. “He didnot engage in vain metaphysics, but appliedhimself to improving the social condition of hispeople by regulations respecting personalcleanliness, sobriety, fasting, prayer. Above allother works he esteemed almsgiving andcharity. With a liberality to which the world had of late become a stranger, he admitted thesalvation of men of any form of faith providedthey were virtuous.”

The Koran was not the work of an intellectual,and hence contains some crude ideas andfantastic speculations. These obvious defects ofthe Koran easily overshadow its great merit even as the source of inspiration of a great religion.But Mohammad’s religion was rigorouslymonotheistic; and as monotheism, it wasuncompromising, which outstandingcharacteristic won for it the distinction of thehighest form of religion. The idea of God is thefoundation of religion in the philosophicalsense. That idea cannot be free of all fallaciesunless it leads to the conception of creation outof nothing. The rationalism of ancientphilosophers – of Greece as well as of India –excluded the fantastic conception.Consequently, religions growing out of thebackground of that primitive rationalism couldnot conclusively establish the fundamental ideaof God. The result was that all the great religions– Hinduism, Judaism, and Christianity –eventually ended in one or other forms ofpantheism which logically liquidates religion assuch. For pantheism identifying thephenomenal world with God puts the very ideaof God under doubt. It disposes of the idea ofCreation, and consequently, the idea of Godmust also go. If the world can exist by itself,from eternity, it is not necessary to assume acreator. And, deprived of the functions ofcreation, God becomes an unnecessarypostulate.Mohammad’s religion cuts the Gordian knot. Itfrees the idea of God from the embarrassmentof primitive rationalism by bolding asserting thehighly irrational idea of creation out of nothing.The God stands out in all his glory. The ability tocreate not only the whole world but an endlessseries of worlds is the token of his allpowerfulness. To have thus established the ideaof God, albeit in a dogmatic and primitivemanner, was the credit of Mohammad. For thatcredit he has gone down in history as thefounder of the purest form of religion. BecauseIslam as a religion is irrationalism par

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excellence, it is so easily triumphed over allother religions which, with all their metaphysicalaccomplishments, theological subtleties, andphilosophical pretensions, were defective asreligions, being but pseudo religions.Monotheism, however, is a highly subversivetheory. While being itself the highest form ofreligion, it strikes at the root of the religiousmode of thought. Placing God above andbeyond the world, it opens up the possibility ofdoing without him altogether. Islam as the mostrigorous monotheistic religion closed thechapter of human history dominated by thereligious mode of thought, and by its verynature, was open to unorthodox interpretation,which eventually liquidated the religious modeof thought and laid the foundation of modernrationalism. “We may compare the working ofMonotheism to a mighty lake, which gathers thefloods of science together, until they suddenlybegin to break through the dam….. The third ofthe great Monotheistic religions,Mohammadanism is more favourable toMaterialism. This, the youngest of them, wasalso the first to develop, in connection with thebrilliant outburst of Arabian civilisation, a freephilosophical spirit, which exercised a powerfulinfluence primarily upon the Jews in the middleages, and so indirectly upon the Christians of the West.” Being the most perfected form ofMonotheism, Islam played that role. Thecrudities of the Koran did not prevent its basicidea from flourishing into all its revolutionaryconsequences.His severe Monotheism contradictedMohammad’s claim to the sole Prophecy of God.While the Koran recognised Moses, Jesus andother Hebrew Prophets as apostles of God,Mohammad’s claim, if not openly disputed in the beginning, was secretly doubted even amonghis associates. Divinity of its founder is not thefundamental creed of Islam. And that distinctionresults from its strict Monotheism. Immediatelyupon the death of Mohammad, his followerswere divided on that crucial question. When the

news of the Prophet’s death reached the camp of the army setting out for the conquest of Syria,the devout Omar refused to believe that theProphet could die, and threatened to strike offthe head of the messenger whom he suspectedto be an infidel. Upon that the venerable AbuBakr admonished the impetuous younger manwith the following words, “Is it Mohammad or the God of Mohammad that you worship? The Godof Mohammad liveth forever; but the apostle was a mortal like ourselves, and according to his own prediction, he has experienced the common fate of mortality.”It should be noted that the immediate successor of Mohammad, at the moment of hisdisappearance, called him an apostle, instead of the Prophet. With the less ambitious designation of an apostle, Mohammad was placed by hisfollowers on the level of other religious teachersand law givers. Denial of the divinity of theProphet made Islam the purest doctrine ofMonotheism. Once divinity is conceded to aProphet, before long he assumes the attributessupposed to belong only to the Supreme Being.The unity of God or the absoluteness of the FirstPrinciple can no longer be maintained logically.Dubious theological devices endeavour toreconcile the contradiction. The originalsimplicity of faith is lost either in theologicaldogmatism or mystical self-deception. Withoutthe severity of its theology, Islam could not claim the historic role as creditably as it did. When theProphet is deprived of divinity, or his claim to it is not generally admitted, the scripture cannotcommand absolute and infallible authority.Consequently, some latitude is left for the mindof the faithful. The teaching of a mortal cannothave the majesty of eternal truth, and scripturallaws cannot claim immutability.Until the twelfth century, Islam did not possess ahomogeneous body of dogmas. Subject to thebelief in one God, the Mussulman had apractically unlimited latitude for his spiritual life.And history shows that the Arabian thinkersmade free and full use of that flexibility of the

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new faith. In order to refute the Christiandoctrine of Trinity, which they considered to be a vulgarisation of the sublime idea of the Supreme God, Muslim theologists developed thefundamental idea of religion to the mostabstract form ever conceived by human mind. They could perform first unparalleled feat oftheological ratiocination because “theMonotheism of Mohammad was the mostabsolute, and comparatively the freest frommythical adulterations.” The same authority testifies to the fact that thefundamental principles of religion laid downcrudely by the founder of Islam were pregnantwith the possibility of great development. Andbecause of their rigid monotheistic nature, thedevelopment inevitably transcended the narrowlimits of religious thought and culminated into aspiritual efflorescence which closed the age offaith. “Even before the communication of Greekphilosophy to the Arabians, Islam had producednumerous sects and theological schools, someof which entertained so abstract a notion of God, that no philosophical speculation could proceed further in this direction, whilst others believednothing but what could be understood anddemonstrated;…….. In the high school at Basra, there arose, underthe protection of the Abbassides, a school ofrationalists which sought to reconcile religionand faith.”During the first five or six hundred years of itshistory, Islam produced not only scholars whooccupied themselves more with heavenly bodies than with heavenly beings, who quietly set asidethe Koran and placed greater spiritual value onthe study of profane books, but revolutionarythinkers who ruthlessly sacrificed faith on thealtar of reason. Not a few “Commanders of theFaithful” themselves – those who reigned atBagdad, Cairo or Cordova until the eleventhcentury – attached greater value to positiveknowledge than to revealed wisdom. Theindependent Empire of Bokhara preferred poets to the priests, doctors of medicine to doctors of

divinity, and encouraged scientific researchrather than the propagation of faith.When we bear in mind that this line ofintellectual development was opened up notonly by the socio-political conditions created bythe triumph of Islam, but originated in thecentral dogma of Mohammad’s religion, neitherthe curiosities of the Koran nor the primitiveness of the Islamic faith should permit us tounderestimate the historical role of Islam.

Chapter Concluded.........................References: 1.Draper, History of the IntellectualDevelopment of Europe. Vol. I, p. 329.2. Ibid.3. Ibid4. F.A. Lange, The History of Materialism, Vol, I,pp. 174 & 177.5. See Renan, Averroes et Averroeism, p. 76.

[Publisher’s Note: This book, first published in 1939, was written when Roy was in jail in theearly thirties under a sentence of twelve yearsrigorous imprisonment, later reduced to six, for ‘conspiring to deprive’ the king-Emperor of hissovereignty in India. Looking back at events inthe intervening period, one might wish that this book had been read more widely in the decadebefore the Indian sub-continent becameindependent and at the same time partitionedinto two States. A better knowledge and moreobjective understanding of the history of Islamon the part of Muslim as well as non-MuslimIndia might have prevented much of the latertragic developments and human suffering. Butit is never too late for knowledge andunderstanding to undo the harm that the lack of them has done. Hence, this small book on thehistorical role of Islam, in East and West, mayitself have a historical role to play, apart fromits intrinsic value as a scholarly treatise,beautifully written, on a fascinating chapter ofhuman history]

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Guests' Section:

Marxism – A PhilosophicalAnalysis

—Dr. G.V. Krishnarao

[The late Dr.G.V.Krishnarao (popularly referredto as GVK) was an eminent scholar of Andhra.He was politically not so active, but affiliated toHumanist movement. He was equallyauthoritite in English, Sanskrit and his mothertongue Telugu. He concentrated more onphilosophical studies instead of on fictitiousliterature, even if he is well known for hisfictional writings as well. His essay onPhilosophical Appraisal of Marxism was writtenin 1955 in Telugu. In view of his birth centenarythis year, we are holding special meetings atTenali and his native place Kuchipudi are beingheld. This translation of his work into Englishby Jawaharlal Jsathi is being published here onthis occassion.]

If you agree that man is the maker of hisown destiny, you have to acknowledge

the importance of philosophy as it is based onscientific knowledge. When this philosophytakes a progressive step, human society alsoprogresses. When it stands still, so is thesociety. This is manifest in the present Indiansociety. (1955) There are two characteristic main features that are obvious in our present society – one is progressive and the other is resisting. Our constitution, social reforms, industrialdevelopment and economic planning areindications of progressive features. Whateverstands against them may be consideredresisting and reactive. To be impartial, we haveto admit that Western science is the main driving force behind the progressive features. Ourpresent day problems are beyond the reach ofSukraneeti, Manusmriti and Chanakya’sArthaSaastra. By saying that one should not feelthat their value is underestimated or Indian

culture is ignored. They have the same status asthe science and culture of Greeks had. That is,historical. Our philosophical attitudes that havebeen standing still since a long time can betaken as examples of reactionary forces. That isso because there are so many explanations andanalyses to the old philosophies of Sankara andothers but no original ideology has come up. Wemay try to satisfy ourselves with the lack oforiginal thinking. But there is not even anattempt to assess the impact of modern scienceon the ancient philosophies. Sciences likemathematics, physics, chemistry, biology andpsychology are throwing new light onspace-time, cause and effect relationship,mental capacity and life itself. If we take theminto consideration, we may have to put ourancient philosophies in a museum. If we do notaccept it, we will have to make an entirelydifferent interpretation to the modern science.We are forced to feel that our philosophers havechosen inactivity by ignoring developments inmodern science. They are considered asreactionaries by many people in the states ofAndhra, Bengal and Kerala. Not only that. These(progressive) people think that progressivefeatures can be developed only by absorbing the western science. In their opinion, theseprogressive features can be developed by a newphilosophy that reconciles progress withwestern science and this can be achieved only by Western Marxism. They believe it wholeheartedly and sincerely trying to that end. An analysis ofresults of recent (1955) elections in Andhra state would reveal how deep this concept has spreadhere. If we consider social progress important, it is necessary to analyse the merits and demeritsof Marxism. If it has merits, we have to support it. If not, we have to bring out its drawbacks and tryto show a better alternative. If only a part of it isdesirable, we have to accept it and build a newcomprehensive philosophy with it. This is veryessential. Now-a-days there is criticism ofMarxism, but confined only to political, literaryand a vague appraisal of Indian culture. This

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criticism ignores the fact that Marxism is acomprehensive philosophy. Because of thisthere is a lot of misunderstanding of Marxism. As a result the criticism is not giving proper results.Whether you want to understand Marxism orcriticize it, it is necessary to take it as acomprehensive philosophy and analyse it. Thenonly its merits and demerits will be obvious.Like our Darsanas (ancient philosophies)Marxism also proposed something “by knowingwhich, we need not know anything else.” Thatthey call ‘dialectics’. In Greek, the word ‘dialectic’ stands for discussion. Greeks conductedphilosophical discussions in the form ofquestion and answer. Sophists and westernphilosophers like Socratese, Plato, Aristotle andKant adopted this technic. It can be found evenin our Upnishads. But it is the Germanphilosopher Hegel that applied theword‘dialectic’ as a term of science and imparted a specific meaning to it. In his view the term‘dialectic’ can be interpreted to stand for a ‘triad’argument. Marx took his dialectics from Hegel,made some modifications and molded hisphilosophy into it. He himself claimed that Hegel stood dialectics upside down and that he madeit stand erect. The real question is not whetherMarx made dialectics stand on its legs. It isnecessary to understand the nature of dialecticsas proposed by Marx. For that purpose, we haveto understand its basic meaning as in thephilosophy of Hegel himself. As we know, theentire bush is moved when we pull out a vine. We have to be careful not to disturb the entireedifice of dialectics in order to understanddialectics. The very word indicates that it isconcerned with motion, change. But in thetheory of Hegel ‘dialectics’ is not ‘pure logic’.Usually, the west counts Hegel among the greatphilosophers. But in my opinion, Hegel is a great poet. Unlike Descartes, Spinoza and Kant whotook natural sciences into consideration, Hegeldepended on history, literature and politics topropound his metaphysics through dialectics.The relationship between his metaphysics and

dialectics is astonishing. Without dialectics, hismetaphysics will not be there. So also, there isno dialectics without his metaphysics. Thus, in away, dialectics is also metaphysics.According to Hegel, this universe is an idea(Brahman). It is an organism – an organic whole. This organism (universe) is not in time-space. Infact time and space are not real by themselves.They are real only to the extent of being theorgans of the organism. The relationshipbetween the universe and its contents (all thethings) is only as between an organism and itsorgans. Just an organism is something morethan the assembly of its organs, so is theuniverse more than all its contents put together.Just as any organ loses its value apart from theorganism, the things we find in the universe also are valueless except as parts of the universe.They are not real except as parts of the universe.There is nothing that cannot be understood byreason. The laws of reason are the laws of theuniverse. There is nothing beyond that in thenature that cannot be understood. Unity indiversity is the most important aspect of Hegel’stheory. He proposes unity between black andwhite, light and shade, good and bad, cool andhot, happiness and misery and love and hatred.This unity in diversity is embedded in theuniverse itself. Evolution takes place in order tonullify (mollify) this intrinsic diversity (antipathy). The evolution is not confined to space or to time, because both of them are not real. Thisevolution depends on the three pillars called –thesis, antithesis and synthesis. According tothis theory of ‘triad’, the being (sattu) istransferred into non-being (asattu) and itselftransformed into the evolved (parinamattu)(product) and thus shows continuity. Negationleads to determination. Being becomesnon-being. Thus non-being becomes negationof negation that is manifest in both being andnon-being. That is the evolved. Just as thesprout and fruit are dormant in the seed and theseed and sprout are manifest in the tree;in thesame way ‘non-being’ and the ‘evolved’ are

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hidden in the ‘being’ and also being andnon-being are manifest in the evolved. The entire nature, its history, literature andreligion are all the result of evolution thathappens in the universe in order to overcomethe intrinsic antipathy. The universe alone is real and total (whole). Truth is related to theuniverse. This nature and man are just parts ofthe total universe and incomplete bythemselves. Natural and social sciencesconsider these incomplete parts as completeand total and attribute their own meanings tothem. But it is philosophy alone that can revealcomplete truth. Natural and social sciences maypropose their concepts as parts of universe. Insuch a case the meanings that they attributerefer to partial truth and not the whole truth. Onthe whole, the following mystic concepts arehidden in the dialectics proposed by Hegel:Time and space are not real; there is unity indiversity. Idea and reality are one and the same;Negation of all is determination; Evolutionhappens through the triad – thesis, antithesisand synthesis. The evolution is inevitable. Thesubsequent stages of evolution are necessarilyprogressive and stronger; the universe is anorganism (organized). The organism is alwayssuperior to the assembly of its parts. Knowledgeof the organism only is the truth. Knowledge ofits parts is basically false; there is no motion inthe evolution of creation which is beyond thenotion of triad. And so, man becomes free onlyby understanding and appreciating the triadmotion (change). Otherwise, he cannot be free;such an appreciation is the only moralobligation. Others are not; Universe is shaped by reason and so it reaches a stage when there isno intrinsic contradiction; there is circularrelationship between being and evolution asthey seek one another.It is necessary to assess how far these proposalswithstand verification and how far they are true.But, before that it is necessary to understand the concept of dialectics in Marxism itself. According to Hegel existence depends on knowledge. But

Marx did not agree to this. He asserts thatknowledge depends on existence (reality). Anidea or thought arises in mind. This mind cannot touch the body. But both the mind and body aremere manifestations of physical matter and notdifferent. The existence of physical matterdemands space and time. By saying that, it neednot be concluded that they are separate matters. They are just forms or characters of thingsaccording to Hegel. While the dialectics of Hegelassert that time and space are mere illusionsMarxian dialectics insist that they are charactersof nature (and so as real as nature). The first one(Hegel) proposes evolution of knowledge whilethe second one (Marx) proposes evolution ofnature. The first one insists that evolution isfinite, while the second argues that evolution isinfinite. Marx explained the difference betweenhis and Hegel’s dialectics as follows: “Mydialectic method is not only different from that of Hegel. It is directly contradictory to it. Hegel’stheory calls the evolution of knowledge an ideaand made it independent and creator of naturalworld. In his opinion real world is only anexternal manifestation of idea. In my opinion,idea is nothing but physical matter analysed andexpressed by human mind. In the writings ofHegel dialectics is presented upside down. Inorder to reveal its wisdom covered by confusionit is necessary to make it stand on its legs.” Thesame points mentioned by Marx are alsoillustrated briefly by Plekhanov as follows:Marxian dialectics is a theory related to nature.Hegel’s dialectics is metaphysics. In Marxism,motion (change) is creator. For Hegel universe is itself the creator. In Marxism evolution of matterexplains evolution of ideas. In Hegel’s theoryideas explain evolution of matter. As statedearlier, there are nine metaphysical conceptshidden in Hegel’s theory. According toPlekhanov Marx deviated from him on threepoints. But what about the remaining concepts?Did Marx modify them also? No. He acceptedthem as immutable theories. Does it mean thatMarx made Hegelian dialectics stand on its legs?

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There can be no beginning or end to circularrelationship. Whatever it may be it is not animportant issue for us here. We are mainlyconcerned with special features of Marxiandialectics. “Time and space are real. Knowledgeis formed based on matter”. By attributing thesetwo concepts of dialectics a peculiar situationarises. “Dialectics is only a science that explainsprinciples underlying the motion and evolutionof nature, human society and ideas.” So saidEngels on one occasion. According to this,Marxian dialectics is standard science in onerespect and epistemology is another. In anotherrespect it becomes ontology (defining matter)even. Those who are not well acquainted withphilosophy may not be surprised when it is saidthat all these three sciences are one and thesame.Pure logic tells about ideas only. That is, if thesuggested meaning is this, the expectedmeaning shall be like this. If this is the reason,the result must be this. It determines thestandard (validity) of deducted meaning. But ithas nothing to do with material aspect. It is stillless concerned with explaining nature ofknowledge (epistemology). This is useful only as a tool of philosophy. Material nature is notimportant to pure logic. There shall not be acontradiction. If I have a hundred rupees in mypocket and spend twenty rupees out of it, thereremains eighty rupees in my pocket. That iswhat the pure logic states. But it is notconcerned whether I really had hundred rupeesin my pocket and whether I really spent twentyrupees out of it. Similarly, if we say that roses are beautiful, it implies that all roses are beautiful (ifthey are roses) irrespective of their colour.Because of this pure logic becomes animmutable standard.Epistemology explains how ideas are formed,how knowledge is obtained. It explains thenature of knowledge.Ontology explains natureof matter. That being the case, is it not a surprise to state that dialectics is the confluence of allthese three sciences? Basically, supporters of

dialectics are under the impression thatstandard science is ontology. The key word“physical dialectics” is self-contradictory.Because, logic relates to ideas; ideas areconcerned with motion or change. Physicalmatter is motionless (changeless). To mix thesetwo is impossibility. For the purpose of analysis,let us forget about the names (or labels). Thenwe have to see whether dialectics can stand topure logic. In pure logic there are three basicprinciples: Proposal is a proposal; Proposalcannot be negation; Out of proposal andnegation, only one can be true, never both.When we say it is horse, it must be a horse. It is aproposal. It cannot be anything other thanhorse. It cannot be negated. What you see in thedark may be a rope or a serpent. It cannot beboth. It can be only one of them. Pure logicasserts positive or negative (yes or no) about astatement. For that purpose the first twoprinciples are enough. The third principle isredundant. That is the objection raised by somelogicians (arguments). It may be correct. Eventhen, it is not possible to question the first twoprinciples. But the dialectics of both Hegel andMarx refutes the second principle and offersunity in diversity. That means, it is proposingunity between contradictory features like goodand bad, mobile and immobile, living andnon-living, true and false. Over time, the samething can be both good and bad. That is whatdialectics assert. One of the examples given is as follows: “Suppose we establish a republic. Wecannot assert that this republic is good or bad inall respects. As long as it destroys feudalism, this democratic republic is desirable. But as andwhen the republic starts supporting thecapitalist, it becomes bad and undesirable. Then we fight against it. Thus, the same republiccould be good and bad over time.” PerhapsChirantana would not have dared to write“Vastugunadeepika” if only he came across thislogic.There are certain things that we have tounderstand from such assertions. 1. Are the

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time and space real or unreal? If they are notreal how can we justify the statement of Engelsthat space and time are characteristics ofphysical nature? 2. What is the differencebetween the dialectics of Hegel and Marx?Idealist Plato stated that the same elephant issmall when compared to a hill and large whencompared to a deer. Do the Marxists agree withhim? If time and space are real, how can therebe unity in diversity? When we heat water itbecomes vapour and when we cool it, itbecomes ice. But it will not be both ice andvapour at the same time, at the same place.When time and space are real, knowledgebecomes possible and reason-resultrelationship becomes probable. But theconcepts of historical necessity and inevitabilitybecome meaningless. Isn’t it? If we keep asidethese philosophical issues, we may perhaps askone question to those who find unity in diversity.Was there a person called Marx? They may sayhe was and was not. Because he was born andalso dead by this time. In every subject there liesabsolute truth and relative truth inherent. InMarxism what are the absolute truths embedded and relative truths? Such questions lead toanger and emotional outburst. They do not leadto meaningful inquiry. In the popular drama of“Prataaparudreeyam” the mad cap states “Afterall what is the difference between food andfodder? So let us give food for ourselves!” Is it asatire or opportunism or a scientific principle?How shall we understand it? What about theplanets and ghosts? Are they real or unreal?Dialectics can be justified based on Plekhanov(condemned as a rebel in his old age): “In regard to unchanging things the earlier logic holdsgood. But when motion and evolution aremanifest it is only the dialectic that could explain it. Take for example the arrow that is releasedfrom the bow. According to logic, the arrow is atone place at this moment and at a different place at the next moment. That is, what was at aparticular place at one moment is at anotherplace at another moment. Thus, motion occurs

because of situation (being). How is it possible?We have to accept with Zeno that motion is notreal. But it is ridiculous. Dialectic is the only wayto solve this problem. According to this we haveto say that the arrow was and was not at theplace at a particular moment. Then the problemof Zeno is solved. Otherwise it continues to be aproblem.” It may be true. While Zeno assertedthat the flow of arrow is an illusion, Bergsonstated that the arrow itself is an illusion. Sankara went one more step ahead and declared boththe arrow and movement are illusions. ButGeorge Cantor by defining the infinite numberswithout any contradiction and Prof. Whiteheadby explaining the motion and event, have solvedthe problem once for all. Even after that if wecontinue to say that dialectic is the only solution, it makes no sense.There is another thing more surprising. Engelsstated that “Motion by nature is contradictory”Plekhanov agreed with it. But what is it to whichmotion is a contradiction? Motion (change)could be a contradiction only to the absolutetruth which never changes. But such an absolute truth is unimaginable. Thus absolute truthbecomes a non-being. If motion is real and itstands in contradiction to non-being, thenaccording to dialectic (argument) this universehas to come out of void. Is it possible? If we donot accept the unity between absolute andrelative truths it inevitably leads to acceptingone and discarding the other. If we say truth isabsolute it amounts to blind faith in the theory. If we say truth is only relative, the theory will notreflect reality. It cannot provide a scientific basisfor a revolutionary change of reality. By adopting this attitude we will be in line with what is statedin the “Textbook of Marxist Philosophy”. But thiskind of argument is not admissible. If it is a blind faith to assert that truth is absolute, then whatkind of theory would it be to assert unitybetween the relative and absolute truths?Moreover how can we assert that those whosupport evolution of universe and relativity oftruth do not contribute to achieve desirable

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social evolution? We can state the net result ofthe argument as follows: Physical dialectic isself-contradictory; It creates an illusion byignoring the difference between pure logic andontology; It contradicts the principle of purelogic that proposal cannot be the same asnegation. Thus it stays beyond logic; In whatever form we accept dialectics, it amounts to invitingdisorganization into the world of thoughtprocess (domain of contemplation). Not onlythat. It amounts to kicking off Purushaartha,discarding of moral obligations (dharma),crowning of brutal forces and opening doors foropportunism.Defining Knowledge And Freedom:Lenin said that dialectics is not only logical but atheory of epistemology as well. It is natural thatwe expect him to have explained and assertedthis principle somewhere in his writings. Butthere is no such explanation either in hisanalysis of Hegel or other writings. As far asepistemology is concerned there are nodifferences between the theory of Marx andHegel except what are stated above. There isagreement between these two theories in regard to the following aspects: Negation isdeterministic; Universe is an organism and issuperior to its organs. Knowledge of organismonly is real; Thesis, antithesis and synthesis arethe triad through which progressive evolutionoccurs; There is nothing in the evolution of theuniverse which is beyond the triad. Man getsfreedom only by understanding and acceptingthis triad; To accept the triad is the moralobligation. These are standard statements.Then even dialectics also can be said standard.So it is necessary to analyse them. We have firstto analyse the meaning of the principle thatnegation is deterministic. For example, if it is acow we understand it as a quadruped, with splithooves and having an udder. But the principle of nature does not agree to this. It explains thestatement in a different way – the non-being that is not existing there is not a buffalo, not a bull,

nor a horse nor a donkey. It is the thing that isnot any other thing.This way of explanation shatters the humanunderstanding. It imparts unity to the universeand defines the relationship between theuniverse and its contents as between organismand its organs. It facilitates the unhinderedonslaught of the triad theory. It condemns asfoolishness calling Kalidaasa as a great poet ashe failed to describe the entire universe. So what he described in his poetry cannot be truth,cannot be knowledge. His works cannot beself-illuminating and so cannot be classified asgreat poetry. If this principle is accepted as valid, we are not fit to ascertain the meaning andimplications of any word unless we know themeaning and implications of all the words in allthe languages. Because this is impossible, itfollows that the word has no meaning. But theintellectuals feel the word has a meaning. Theworld runs on this assumption only. It can beargued that “every practical theory is not true.Many theories that are not true have becomepractical for a long time. Even if they worksatisfactorily, they are not true.” To this we canalso salute and step aside as no argument canbe made about it. Because of the theory thatevery negation is deterministic, the universegets the status of an organism and itsconstituents considered organs. By this it isclear that the organism is superior to all itsorgans and any organ beyond the organism isnot real. It means that real knowledge shouldexplain the entire universe and not an organ (orpart) of it. In such a case it is only the omniscientthat could possess any knowledge and nohuman being can make claim for knowledge. Allsciences including mathematics are able toexplain only a part of the universe and not in itsentirety. That is why they are just partial truthsand not absolute truths. Even if all theconstituents of the universe are changingalways, it does not contradict the theories ofHegel and Marx because these theories arerelated to the entire universe and not to its parts.

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Based on this, Marxists argue that even aftercenturies no changes (modifications) can becontemplated in the theory of Marxism. “It is notpossible to question even a minor aspect ofMarxian theory without discarding reality andwithout falling prey to the bourgeoisiereactionary forces. It is like an indivisible block.”That is what the analysts stated about it. In thiscontext there is possibility of one doubt. Whenthe propositions of sciences are not truths, whydid Engels resorted to natural and socialsciences to explain dialectic theory? Does it notindicate that knowledge is practical? He alsosaid that “some social and political systemsprevail at some stage in some races. Thosesystems are temporary. Because of theirrelationships we get direct knowledge. Soknowledge is basically relative. Those whosearch for final truths in social and political fields could find nothing but a few moral tenets. Theonly thing is that man normally cannot liveexcept by doing hard labour.”In another work he himself wrote as follows:“According to dialectic theory there is nothingwhich is final, absolute and sacred. It reveals theephemeral characteristics of everything.Nothing can stand before it except uninterrupted evolution and never ending progressivemovement. This dialectic philosophy is not inany way different from the evolutionary processmanifest in a thinking brain. The revolutionarycharacter of this dialectic philosophy is absoluteand this is the only theory absolute andacceptable to dialectic philosophy.” In one workit is stated that knowledge is all relative. In thenext work it is asserted that dialectic philosophyis absolute. How can we reconcile these twostatements? Does it mean that dialecticphilosophy is not a part of knowledge? Or thateverything is relative except dialecticphilosophy? This later assumption only issupported by the second statement of Engels.We have to understand it only this way. Again, isthe knowledge a priori or a posteriori or both? Ifknowledge is a priori, there is no need of natural

and social sciences to dialectics. If it is aposteriori, there is no place for triad worship. Itamounts to describing the non-existing things.If it is the third alternative, that is, if theknowledge is both a priori and a posteriori, thenit represents Marxist theory. But as statedearlier, it contradicts pure logic.Now let us try to analyse the triad theory. Thesis,antithesis and synthesis are supposed to betriad through which the universe evolves toovercome its intrinsic contradiction (antipathy)and reach a stable situation withoutcontradiction. This is how Hegel explained it. But his disciple Croche also did not agree with it as itis unscientific. There are many others also whohave denied the evolution based on triad.Leaving all of them aside, it will be relevant if wetake up one criticism that is within our reach. “Ifa thing has some special characteristics that arenot found in any other thing, then we define thething as the one having those characteristicswhich are specific to it. Based on the existence of these characteristics we cannot logically derivethe properties of the thing. But Hegel suggestedthat if we are able to distinguish a thing from allthe other things, we will be able to derive itsproperties logically. But it is not correct. It isbased on this misconception that the edifice ofhis theory is built. This stands as an example ofthe theory that if your logic is absurd, itsconsequences will be equally exciting.” Theunscientific and imaginary triad theory isadopted by Marx with a few modifications. WhileHegel stated that the knowledgeable universeevolves to overcome its intrinsic contradictions,Marx asserts that the unchanging (dead)physical matter evolves because of its intrinsiccontradictions. Hegel states that evolution of the universe will reach an end, Marx states that it isnot so.(If we assess it based on the intrinsicallylogical metaphysics of triad, it has to come to anend after reaching the state of perfection (orbalance) as stated by Hegel. We may have toagree that Marx is not correct in this regard.)Once you accept the triad theory, evolution is

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inevitable. In this process of evolution, thesubsequent stages are necessarily moreprogressive than the earlier stages. Not onlythat. This entire universe is the result of triadtheory and there is nothing beyond it. There isno ambiguity within this triad theory. Whenapproached with a practical view, we will besurprised to see the distressing fate that fell onthe Hegelian universe and Marxian history. Boththese things must be dying being unable todance to the tunes of triad music played by theGerman intellects. If we ask whether Marxianhistory will reach its final stage after thecommunist social system is established, theywill evade and say that it will be considered bythe people when that stage is reached. When the universe and history are in such a deplorablecondition, we need not think of ephemeralhuman fate. With this kind of thought process, there ispossibility of another wave. Did the universe and history receive summons from Hegel and Marx?Otherwise, how is it that the universe with itsinnumerable stars and planets found a place inthe Mediterranean region of planet earth toestablish its directions? Just as theBharatavarsha is the pious land of our Rishis,Mediterranean regions also are the pious landsfor Hegelian universe and history! There is nouse of such vacillations. Scientific meaning must be ascertained only with a scientific view. Thenonly we will be able to know the real from theunreal. When we say rose is beautiful, it impliesthat it is beautiful irrespective of its colour.Similarly both Hegel and Marx assert that inevolution the earlier stage necessarily leads tothe subsequent stage. That is, in the process ofevolution the earlier stage is the reason and thesubsequent stage is the result. As there is noalternative to the triad, the reason willnecessarily evolve into the result (next stage). Inthe present day world, seeds may fail togerminate because of unsuitable land orbecause of pests. But this (Hegelian) evolution is not like that. It happens inevitably. Just as water

becomes vapour at 100 degrees of temperatureunder normal pressure, the universe and history are bound to move to (reach) the next stage.This evolution, while being inevitable, alsobecomes its property. Thus, triad logicallybecomes not only necessary but also inevitableand desirable. It is binding the science with aworld of moral obligation. According to this triad theory what we find in this universe is real and isits property as well. It is an illusion to attributeignorance and immorality to the universe. Thepresent has come out of the preceding stage. So it is real and also moral. It is necessary that there are different levels economically, socially andpolitically in the human situation. Otherwisethere is no possibility for the next stage to beprogressive. The establishment and destructionof the fascist system is just a stage in theevolution of the universe and history. That is why they are necessities and are neither abnormalnor bizarre as described by the democrats.If what exists is real and proper, is it not ourresponsibility to protect it? But, by nature theyare not permanent. They will necessarily takeanother shape. Thus if the present conditionsare acceptable (conducive) for the coming ofsubsequent stages of evolution, we have tostrive to get into the present situation. On theother hand, if it is antagonistic to the next stageof evolution, we have to try to prevent it. It will be our moral obligation. It could be a reason to thefall of dictatorship. In this context a doubt mayarise. The existing situation will changeinevitably. If so, where is the need for us to try tochange them? If it is argued that the changehappens only if the people try for it, we have toagree that the change is not inevitable. If the first assertion is correct, there is no place for moralor immoral obligations and for freedom andservitude. If the second assertion is true, there is no place for inevitability of evolution. Plekhanovanticipated this problem and tried to explain it.He said that “those who are not acquainted withHegel’s theory cannot understand Engels. Incriticizing him they argue that if inevitability is

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accepted there is no place for freedom. It isnatural for the people to have such opinion iftheir philosophy considers it impossible to haveunity in diversity.”Plekhanov tried to explain it in view of Marxianand Hegelian theories. But on philosophicalanalysis it appears a bit daring, because theyproposed two worlds – spiritual and physical. Inorder to derive unity of the two the theory ofHegel and Marxism that has modified it to someextent, are suggested to be the only means. Butthere are ancient philosophies like Saivites ofKashmir and modern philosophies with creativeevolution; whether they are accepted as superior or not is a different question. There cannot beanything beyond the evolution based on triad.There cannot be freedom in contradiction toreason. It will be foolish to defy reason. Thosewho do not recognize and accept are considered fools and not independent. Those who do notunderstand triad only talk of creativity and

novelty in freedom. Such a freedom is imaginary and not real. Engels tells the same thing asfollows: “Necessity is blind when you do notunderstand it. It is not freedom to dream of asituation where you are not bound by principlesof nature. We must understand these principlesand apply them to realize specific purpose. Theopportunity available for this is itself freedom.Thus, freedom of intention means takingdecisions with knowledge of nature (in line withit).” Then, in regard to moral obligations, there is no difference between device and destiny.Universe and evolution reached the elevatedstatus by getting realised in the human race. The only obligation is to behave in consonance withand to facilitate the coming of next stage. Thereis no meaning or place for love andrelationships, peace and truth, mercy andsympathy or cooperation.

To be concluded in the next issue........

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What will people of Delhiopt for?

—Uday Dandavate

With all the three parties expressingtheir inability to form a government,

decks have been cleared for Delhi Assemblyelections.Over the next several weeks I would like toengage my friends on Facebook to reflect overthe conditions prior to the Delhi elections, sothat we insulate ourselves from mediamanipulation and focus more on hard facts.The last Delhi assembly election providedcitizens of Delhi the first opportunity to expresstheir anger against the rampant corruption ofthe Congress Party.The spectacular wins of the Aam Aadmi Partyrekindled the hopes of Delhi citizens and therest of the nation that it was possible to expectan alternate model of politics if people voted forcandidates who did not fit the typicalprofessional politician mold. At the time Delhivoted for candidates who would:1) serve people rather than rule over them2)dismantle the nexus between business andpoliticians3)give local communities control overinvestments made by the government4)bring transparency in how elections arefunded and who they are indebted to for fundingtheir campaign.5) bring end to the exploitation of citizens bypeople in positions of power6)work towards building a new model ofdevelopment that is based on a participatoryengagement of citizens in transformatory andinnovative projects.The victory of AAm Aadami Party put in place afresh group of individuals in the assembly who-1) Were not professional politicians

2) Were driven by ideological commitment tocleanse politics3) Were drawn to politics by a desire for changethan by greed for personal wealth4) Were not afraid to challenge vested interests5) Were impatient in implementing their ideas of a corruption free participatory democracy.6) Could feel the pain of ordinary citizens andwere adamant and audacious in fightingexploitation of the citizens by the powerful.In some people’s view AAP made error ofjudgment in forming a government and othersbelieved they betrayed people of Delhi inwalking away from the government. Yet, a lot of people in Delhi from Rickshaw wallsto middle class citizens agree that they began to see a different kind of politics- most of it goodand some of it unnerving.For the past 8 months the BJP has beenvacillating on a decision to dissolve theassembly and going back to people for a freshmandate only because the victory was notassured and options for attracting defectionsfrom AAP MLA’s was not working. While LokSabha elections put the BJP in a more confidentmindset, reverses in the first round of byelections to state assemblies (especially in UP)put a question mark on the possible outcome inDelhi. Victories in Maharashtra and Haryana have nowmade the BJP more confident of the magic ofNarendra Modi-Amit Shah juggernaut. A newmodel of asking for absolute power at every level of governance seems to have had an impact inHaryana and Maharashtra. It is also becomingclear within the BJP organization that Mr. Modiwill continue the process of consolidating hispower within the party and the government byplacing his personal loyalists as Chief Ministers.Through clever media campaign Mr. Modi hasbeen able been making a powerful case for“absolute power equals good governance”.

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I am afraid we are repeating the mistakes fromthe history, ignoring the fact that power corrupts and absolute power corrupts absolutely.Will Delhi citizen give a mandate for absolutepower? Will the euphoric support for an experiment inparticipatory democracy promised by the AAPduring the last election be abandoned in favor of centralization of power in the hands of Mr. Modiand Amit Shah? Will people ignore obscene amount of moneybeing spent in election campaigns onpromoting a monolithic power structure? Do people still care for transparency in fundingof elections? Do they care who their electedrepresentatives feel indebted to for funding their

elections?The real point is- does Delhi want a fundamental change in politics? Will citizens of Delhi allow AAP to continue itsexperiment despite some of the mistakes theyhave made, or would they rather abdicate theirown desire for participating in driving change,challenging the corrupt system and insteadsettle for electing a party that knows how to work the system?

[Uday Dandavate heads a design researchconsulting firm, SonicRim in U.S.A. He writesand speaks on topics related to people centered design and innovation in international journalsand conferences. [email protected]]

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Gyan-Key Libraries

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You Connect With Us, We Connect You To Rural India

www.ruralrelations.comPlease visit our office to see the communication received from more than 600,000 students,youth, & villagers.Every working day we are opening 2 Gyan-Key libraries with the help of Non-Resident Villagers(NRV). Till date 1,255 Gyan-Key libraries in 1,255 rural secondary schools in 670 working daysacross rural Maharashtra benefiting more than 3,55,000 rural students.Our village developers have conducted Colgate Oral Health Educational program for 20, 09,200 (2 million) primary rural students to benefit 1, 00, 000, 00 (10 million) villagers of 3 states.Please ‘view’ one “rural champion” (unsung heroes) every week, captured by our villagedevelopers on www.ruralrelations.com by region by state.

—News sent by: Pradeep Lokhande ([email protected])


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Nature and Status ofSC/ST Education: Inequity

and Social Exclusion—K.S. Chalam

Education is defined as a process ofacquisition and utilisation of

knowledge. It is divided in to formal andinformal education, the latter is not beingoffered within the four walls of an institution.Learning is a method where the three domainsof cognitive, affective and psychomotor aremanipulated to get knowledge. Knowledge isdifferent from wisdom that uses wise decisionsbased on it.The history of education in India is basicallyconcerned with the formal education that wasoffered in a formal system of education either inAshram or Gurukul in the past or through formaleducational institutions established either bygovernment or private philanthropy. So far noone seems to have studied Native Indian systemof learning of Dalits and Adivasis.The controversy between Gandhiji and SirHartog during 2nd Round Table conferenceabout the status of schools during pre-Britishperiod has never been resolved during thelifetime of Gandhiji. Dharma pal’s ‘BeautifulTree’ has tried to address the issue and provethat there was a school for every 1000 peopleduring Pre-British period was challenged byhistorian Dharma Kumar alleging thatDharmapal has reproduced Adam’s missionaryreport from Munro minutes of Madraspresidency and nothing more. Dharma pal isbeing repeated now with the changedcircumstances.Mahatma Phuley contested the British policy ofEducation in his memorial submitted to HunterCommission on 19 October 1882. He said that“the teachers now employed in the primaryschools are almost Brahmins; a few of them arefrom normal training college, and the rest beingall untrained men… the course of instruction

should consist of reading, writing, Modi,Balbodh and accounts and a rudimentaryknowledge of history, general geography , andgrammar, also an elementary knowledge ofagriculture ..” Phuley’s memorandum containsdata that contradicts Dharmapal. There are1049 indigenous schools with about 27694pupils in Bombay presidency and these schoolsexist where Brahmins were located and highereducation was entirely given to Brahmins andPurbhoos out of the tax revenue collected fromilliterate farmers. It was only after the HunterCommission and on the basis of thememorandum submitted by the Muslims ofGanjam district who claimed discrimination , the government had introduced ‘Reservations’ inschools for the first time that became a generalpolicy latter in Madras Presidency after 1925.The tirade against the discriminatory policy ofthe British was raised by Baba Saheb Ambedkarin his Bombay Legislative debates during1927-28; memorials submitted to SimonCommission on behalf of Bahiskrit HitakariniSabha and continued the diatribe of his spiritualguru. Baba Saheb wanted that CompulsoryPrimary Education Act be abolished and stop the transfer of schools to Boards that were biasedagainst Dalits. He wanted Dalits to enteradvanced type Science and Technology coursesas ‘education in Arts and Law cannot be of muchvalue to the Scheduled Castes’ in his Grievancespresented as Member, Governor General’sCouncil during 1942-46. He has later providedConstitutional remedy to this by incorporatingArt 45 that became an Act, RTE 6o years after the formation of the Republic. He has also includedthe instruments of inclusion under Art 21, 38,39, 41, 43 etc in the Constitution.The progress of literacy achieved by theScheduled castes and tribes during the last onehundred years can be discerned here. Theliteracy rate of S.Cs was 0.53 when the firstCensus took place in 1891, and 1.9 in 1931indicating the little contribution made by theBritish or the missionaries. The rate among the

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ST was 0.40 in 1891, 0.70 in 1931 while generalliteracy was recorded as 6.10 and 9.50respectively during 1891 and 1931. Afterindependence, the literacy rate rose to 10.27 in1961 and stands at 66 for SCs and 58 for STs in2011. However this is an average figure and donot reflect the differences among the individualcastes and states. The progress was very slow inthe initial period due to drop outs and is nowseen picking up in recent period due to the Mid-Day Meal programme and other supportingservices introduced by government to meet thecommitment of MDGs and of universal primaryeducation by 2015 and Art 26 of UDHR.There are several issues that need to beconsidered by the Dalits under the RTE as thefunds flow for the programme seem to bedelimiting the increasing role of private sectorthat seem to have influenced the appointment of teachers/volunteers among 30 per cent ofschools. It is strange to find the private sectorcoming up rapidly now when the State isproviding grants, but never took interest inpeople’s, mostly the weaker section’s educationin the past. That is why we have more number ofplaces of worship 3013140 thanschools/colleges 2106530 as per 2011 census.The impact of this could be observed in thestock of education in terms of how many areeducated in the total population. Among the SCmales those who studied up to secondary are 11per cent and among ST 11.1 and graduates andabove are a mere 2.7among SC and 2.2 amongST in 2010. Out of school children in 6-17 agesare 23% at all India, with Bihar 35%, Punjab29%, MP23% and the lowest of 5% in Kerala.The situation in higher education is dissolute asmost of the institutions are conducted by theprivate agencies where reservations are notobserved and the Judiciary in the name of meritand minority rights limited the scope for Dalitsand Adivasis in T.M. Pai, Unni Krishnan case etc.Some of the judicial orders were so knave thatthe same judges who have considered theconcept of creamy layer and merit in granting

concessions to the educationally backward didnot mention merit while granting permission forNRI quota and even allowed reasonable surplusfor the Managements. These unenlightenedjudgments have made privatisation of education a right of the managements denying theopportunities to millions of meritorious butpoor. It is very interesting to notice that the socalled upper castes who oppose subsidies inhigher education and increase in budgetsupport were the ones who had exclusively usedthe state support; public resources till most ofthem became top scientists, engineers,managers etc earning billions during1950-1990. Some of them left India with a drainon the economy and no gain for the country ifthe social and opportunity costs are considered.The role of the ‘paid Intellectuals’ of some of theManagement schools is amazing as the costsand benefits calculated and reports submittedby them to the Government with doubtful datathat implementation of Right to ElementaryEducation would be disaster and recommendedPPP. The enrolment of Dalits in to courses that arenot very promising to get jobs like Arts,Commerce, Law and in low quality institutionsare really damaging them and their future. Forinstance, 11.4 % of SC and 3.1% of ST are in MAout of 100, and in the same proportion in BA.Enrolment in to M.Sc. and B.Sc. is 9 % for SC and 1.9 % for ST. Engineering enrolmentfor SC is8.7% and 3.2% for ST. Further they are admitted in colleges that are not known for quality andalmost all the students in Government collegesare reported to have come from reservationgroups, while quality institutions are kept forupper castes imposing some kind of socialexclusion of a different order with new statepolicy.It is not enrolment in to a course that makes thestudent qualify for a job, but the internal process of education and the quality. It is noted withgreat pain that Dalit boys and girls studying inIITs have committed suicides not only due to the

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pressure of work but definitely due to the primordialvalues of untouchabilty that is not limited to physicalcontact but extend beyond mind and matter. As the latestNCAER study shows that 62% of a particular casteobserve untouchabilty in our country today, theconditions in the quality institutes where the teachers are drawn from these groups in preponderance, it is easy toponder. In most of the cases, the usual empathy is notreported to have taken place indicating the continuationof the loathsome traditions and their deepeningconditions in the so called temples of learning.Therefore, the inequity in higher education wouldcontinue to haunt the nation in years to come aseducation is the only source through which theex-untouchables could touch the secular jobs in Indiabeing increasingly remaining out of the pale of publiceducation. The situation in USA where 78% of enrolment instate universities with tuition fees constitutingjust 9% of unit cost and Obama’s “No child left

behind” is helping African Americans, should beconsidered here as mantra for Dalitemancipation. It is also necessary toinsist herebout the neighbourhood schools and freeeducation till PG and in quality institutes to shunsocial exclusion and reiteration of bussing.Those who are conscious of their socialresponsibility and vision for an inclusive societyneed to popularise some of the genuineconclusions and useful recommendations of the seminar.

[K.S. Chalam is Former Vice-Chancellor andEx-Member, UPSC. He may be contacted at:[email protected] This article is thesummary of the inaugural address delivered byhim at the national seminar organised by theCommon Concern at Constitution Club, Delhion 16-11-2014.]

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Current Affairs:

The Curse Of Caste —Kuldip Nayar

By any yardstick, the participation of USPresident Barrack Obama at the

Republic Day parade in January is therecognition of India’s growing structure. Hisphone call to Pakistan Prime Minister NawazSharif was, no doubt, an effort to make amendsof sorts. But it does not hide the fact thatWashington has chosen New Delhi as its partnerto advance the policies and programmes it hasin view in this part of the world.Washington is for free enterprise and leads thecapitalist world. Its policies are aimed atbenefitting big enterprises and the rich. PrimeMinister Narender Modi, it has a tailor-madepartner. Even the right of centre, Obama looksliberal compared to Modi. Why the two havejoined hands is not for economic reasons,although New Delhi will benefit because theAmerican industry is bound to make waytowards India. The real reason is what is hawkedabout as the strategic partnership. Americawants to sell weapons and underpin of itsindustrial growth. India is famished of advancedmilitary technology and hopes to get from theAmerica led west.Why New Delhi has bought the post-Bofors gunsat an exorbitant price of some Rs. 15000 croresis because of its insistence that the suppliers put up the manufacturing plant in India. Since thecountry faces an attack on two fronts at the same time, as National Security Advisor Ajit Doval haswarned, it is frantic to have weapons fromwhatever source it can obtain. Fortunately,Russia is still India’s dependent supplier anddoes not mind the purchase from the West as itused to be the case in the past. And New Delhihas gained from this. Obama, no doubt, likes democratic India,however disorderly. But his main purpose is tospan the distance between India and Pakistan.

He does not like the way in which the Taliban areproliferating in Afghanistan and to some extentin Pakistan. True, Islamabad is itself to blame for creating the frankestine but it never expectedthe Taliban to invade it first. With the outsideTaliban, supported by the home grown crop,Pakistan has become in the eyes of world an‘epicenter of terrorism’.How does Washington wish if the democraticIndia could join the fight against the Taliban. But rightly does not want to commit its forces in thatarea knowing how America bled in Vietnamwhen it joined the war there. Thefundamentalists in the area may find it a Godsent opportunity to launch a Jehad against theinfidels. There is no prospect of India andPakistan normalizing their relations till theyshed mistrust in each other. It has not happened since the partition of India some 70 years ago. Itwas sad to see how Prime Ministers of India andPakistan avoided each other at the SAARCsummit at Kathmandu.I recall the founder of Pakistan Qaide-AzamMohammad Ali Jinnah saying more than oncebefore he won a ‘home land for the Muslims’ that the two countries would live like the US andCanada. Although he had propagated thetwo-nation theory he did not want religion to bemixed with politics after the partition. That wasprobably the reason he never wanted themigration of population after the creation ofPakistan.To put the blame of enmity between the twocountries on Pakistan alone would be unfair. The Congress accepted the partition formula eventhough Mahatma Gandhi had warned that thepartition would be on his dead body. Keepingthat spirit alive, India went for a rule of theconstitution which knows no of parochialismand treats every person, belonging to anyreligion, an equal citizen with all the rights. Nodoubt, India is a secular state but lately it tendsto be tilting towards Hindutava. This isdangerous fallout of the Modi phenomena whois an old RSS pracharak (preacher).

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True, the Hindus and the Muslims in India areequal before the law. Yet the contamination ofcivil services, particularly of the police has takena toll; the force sees to it that the Hindus havethe last word. Since I cannot put myself in theshoes of Muslims, however hard I may try, I dosee that the phenomena of Modi has worked infavour of Hindutava. He is making it hard for theMuslims and the liberals to accept him when hecontinues to seek the RSS leadership for advice.This may well be the reason why RSS ChiefMohan Bhagwat has announced with pride thatthe Hindu raj has returned after 800 years. Heforgets that India is ruled by the constitutioneven though the Hindus are in a majority. I wishthe new generation of Hindus realizes this andgoes out of the way to reach the Muslims andother minorities. Sadly, this is not the case.Unfortunately, Pakistan is brought in all the timein discussions. Things are different. Thatcountry has opted for Islam which is the State’sreligion. India, nurtured in the atmosphere ofthe national struggle, led by Mahatama Gandhi,Jawaharlal Nehru, Sardar Patel, Maulana AbulKalam Azad and Rafi Ahmed Kidwai, could nothave accepted anything except the ethos ofindependence movement, the pluralism. TheMuslim League acted differently. It appealed in

the name of Islam and mixed religion withpolitics. Unfortunately, Islamabad still does thesame.The Modi phenomena reminds me of those dayswhen every Muslim was expected to be amember of the Muslim League and a supporterof Pakistan. The BJP’s propaganda issimilar. This is a betrayal of the national struggle and its ethos of secularism. Why does not Modiever recall those days during his speeches toremind the nation of its diversity and still thesentiment of togetherness running all through.Modi can at least suggest some reforms inHinduism which continues to follow the archaiccustoms and inhuman traditions. The stigma ofcaste still besmears the face of Hindu religion. Ihave never heard even a word against such apractice from the BJP leaders. Only a few daysago, did a girl marry her boyfriend belonging toa different caste in a temple. She was strangledto death by the parents themselves. I do notknow why such murders are called the honourkilling. They should be called ‘criminal killing’.

[Kuldip Nayar is a veteran syndicatedcolumnist catering to around 80 newspapersand journals in 14 languages in India & [email protected]]

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Registration Form: Indian Renaissance Institute

Trustees Meeting & General Body Meeting, 2015 1. Name (in block letters) 2. Full postal address and e-mail identity (if any) 3. Whether accommodation required: (yes/no) 4. Date, time and mode of arrival 5. Amount remitted: (cash / cheque / draft no.) A) Registration: B) Accommodation charges: C) Other charges (if any):Total Rs: Dated: Signature:


IRI / IRHA Members' Section:

Gandhi’s Relevance inToday’s World

—K.P. Reddy

Before making an assessment ofGandhi’s relevance in today’s world, it

is necessary to have a glimpse into the historicalgrowth of the civilization of the world, in all itssocio-political perspectives. In such a process,we naturally come across men and theirmovements and influences. Such men may bereligious leaders or philosophers, like Manu,Parashar, Kautilya, Plato, Socrates, Voltaire,Montesquieu, Marx, Buddha, Moses, Jesus andMohammed and War-lords like Alexander, Julius Caesar, Mohd Ghori, Timor Lung, Babar,Napoleon and Hitler. Gandhi’s life may be divided into two parts; firstpart is his childhood and his experiments inSouth Africa and the 2ndpart is his role in theIndian independence movement. While the firstpart may be characterized as “Making of Gandhi” the second part must be seen as an awakeningof the whole of the mankind of the Modern World to fight for its Freedom. An “over-view” of theworld before 15th Aug, 1947 will show that therewere not more than 50 independent countries in the world and most of them in Europe and NorthAmerica. The largest and second largestContinents of the world, namely, Asia and Africa(with the sole exception of Japan) wereoccupied, directly or indirectly, by a fewEuropean countries, namely, England, France,Spain, Portugal, Netherlands, Germany, Italyand Russia. One thing has to be clarified thatChina may not have been under the occupationof Britishers, but the despotic rule of China byChaing Kai Shek was a tool, if not a stooge, ofthe British Empire. Likewise, coming to Africa,only Egypt, which was undoubtedly a politicalentity under king Farooq, but he too was a merestooge under the British Empire. Now today,after 1947, there are 195 independent

sovereign countries in the world, which are allpart of the Comity of United Nations. It must benoticed that the number of “IndependentNations” has grown from 50 to about 200 afterthe independence of India. I submit, without any fear of contradiction, that the emergence ofthese 150 new independent countries after1947 was without any bloodshed, much less bythe process of any war. Coming back to the process of freedom struggle of India, while it was, no doubt, true that theIndian National Congress was formed in the year 1885 but its proceedings were confined to fewintellectuals sittings in closed-rooms inmetropolitan cities like Calcutta, Bombay andMadras, mostly pleading (and falling short ofbegging) to allow the people of India in theparticipation of its administration while allowingthe British sovereignty to remain. It was onlyafter Gandhi’s emergence into the freedomstruggle, that it began as a mass movementawakening the whole people of India to fight fortheir freedom from foreign rule. It was Gandhi who realized that withoutawakening the people and without making thefreedom struggle a mass movement, it was notpossible to overthrow the mighty British Empire. It might have taken a long period of about 4decades in achieving independence from British Rule but what is important is that theachievement of freedom or independence, wasonly by awakening of every one of fifty crores ofpeople of India of those days. I can say, withoutany fear of contradiction, that the processadopted by Gandhi was the largest massmovement, the world had ever seen.I have no doubt whatsoever to assert, that it wasthis lesson of awakening of the people by themass movement in India by Gandhi that wasadopted by Mao Tse Tung from 1948 to 1952 inChina in redeeming the Chinese people fromthe despotic Rule of Chaing Kai Shek under thedominance of British Rule.The doyen of the Communist Movement inIndia, namely, Sri E.M.S. Nambudripad, in his

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book History Of India’s Freedom Struggle hasemphatically mentioned that it was Gandhi(whom he always referred to as “the Mahatma” in the book) who led the mass movement byawakening the whole people for the first time inthe history for gaining independence of India byover-throwing the mightiest Colonial andImperial power in the world.I wish to bring to the notice of the readers thefact that one of the greatest intellectuals, theworld has ever produced, namely, Karl Marx,who was born in 1818 and died before the rise of Gandhi in the political world, would have raisedGandhi much above all other world leaders, if he(Karl Mark) was born after Gandhi and hadstudied and experienced the mass movementled, and the awakening of the world broughtabout, by Gandhi. Even in 1850’s Marx hadwritten about the exploitation of Indian economy by the British Rule and I feel that Gandhi’smovement for boycotting foreign goods and theintroduction of Charaka & Khadi might havebeen influenced by Gandhi’s study of Marx’swritings.In this context, in order to give some strength tomy submissions made above, I like to quote fewpassages from Introduction portion of thecelebrated book, namely, India’s Struggle ForIndependence written by five eminenthistorians, namely, Bipin Chandra, MridulaMukerjee, Aditya Mukerjee, Sucheta Mahajanand K.N. Panikkar. I quote: “The Indian nationalmovement was undoubtedly one of the biggestmass movements modern society has ever seen. It was a movement which galvanized millions ofpeople of all classes and ideologies into politicalaction and brought to its knees a mighty colonial empire. Consequently, along with the British,French, Russian, Chinese, Cuban andVietnamese revolutions, it is of great relevanceto those wishing to alter the existing politicaland social structure…..“Various aspects of the Indian nationalmovement, especially Gandhian politicalstrategy are particularly relevant to these

movements in societies that broadly functionwithin the confines of the rule of law, and arecharacterized by a democratic and basically civillibertarian polity……………..“The Indian national movement is perhaps oneof the best examples of the creation of anextremely wide movement with a common aimin which diverse political and ideologicalcurrents could co-exist and work andsimultaneously continue to contend for overallideological and political hegemony over it”. In the light of the observation made by thedistinguished authors in the book referred toabove, we may again come back to the nature ofstruggle made by Gandhi not only for achievingfreedom from the foreign rule but fortransforming India into a perpetual democratic,egalitarian and secular society.I submit, without any fear of contradiction thatthe whole philosophy, morale and ethos of theConstitution of India, viz., the Preamble, Parts IIIand IV, (relating to Fundamental Rights andDirective Principles of State Policy), AdultFranchise, Independent Election process in PartXV and The Federal Structure are all based uponGandhi’s philosophy. I submit, even theintroduction, though late, of the “Panchayati-RajSystem” in Part IX of the Constitution was only arealization of Gandhi’s concept ofPanchayati-Raj making Indian democracy acomprehensive democratic structure right fromvillage level to Parliament. This statement ofmine may kindly be read in the light of the text of Karachi Resolution dated 29th March, 1931 anddrafted by Gandhi, as cited in Chapter 23 of theBook of the Five Authors cited above.We must realize that it was only on account ofthe awakening brought about by Gandhi in theIndian nation that India is being acknowledgedtoday as the largest democracy in the world. I do not say that socio-political structure in India isstanding up to the real concept of Welfare Statewhich Gandhi dreamt; but the awakening ofIndian people brought about by Gandhi is suchthat it creates a stir in the people to wake up at

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every failure of the Party-in-Power to bring achange in the governance. I do not say thatevery change brought about by the people bythe process of election is resulting in the changethat Gandhi conceived and dreamt of, but whatis more important here is that the people wakeup and bring about a change; and that is theessence of Democracy. This comprehensive concept of freedom (i.e.,freedom not only from political oppression butalso from social and religious oppression) andthe element of democratic concept has creptinto every political party, in our country, rightfrom the semi-fascist Right parties to theextreme Left parties (I am deliberately omittingthe names of the parties). What I want toemphasize is that no party in the country willmake this country (India that is Bharat), atotalitarian one. The short dispel of despotismattempted by Indira Gandhi had beenoverthrown by another mass movement led byLoknayak Jayaprakash Narayan, by adopting the very same process of awakening of the people.Dr. Ram Monohar Lohia in his celebrated bookMarx, Gandhi and Socialism has proclaimed:“Everybody knows that tens of millionsthroughout the world saw in him theirspokesperson, the solace and the remedy fortheir sufferings and their distress. No matter towhat part of the world one might go, one would

find numberless people who look upon Gandhijias the World’s greatest symbol for resistance tooppression and injustice and even solace insuffering, suffering that may have nothing to dowith government and laws, suffering that mayresult out of the very fact of living”.It is thus clear that the process of non-violentmass movement adopted by Gandhi has beenadopted by all other countries which havegained independence after 1947. It evenappears that this awakening of the people,brought above by Gandhi is such that no country howsoever powerful it may be, will be now ableto establish its rule on any other country. Even if USA, the most powerful country in termsof military and nuclear power, wages a war upona country and even destroys it still it won't beable to establish its rule upon its people. TheVietnam War, the military actions in Iraq andAfghanistan are the standing examples of thishumble conclusion of mine.That is the relevance of Gandhi in today’s world.

[K. Prathap Reddy is senior advocate at HighCourt of Andhra Pradesh. He is the Chairman ofA.V. Education Society, Andhra Mahila AbyudayaSamiti and the President of Vigil India Movement.91-9848055502; [email protected]]

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Mrs. Ellen Roy —Jawaharlal Jasthi

—Contd. from the last issue........

Her Daily Chore In India:

Number 13 is a dreaded number foroccult believers not only of Hindus and

Indians but of all religions and countries – bothEast and West. We don’t know whether the house No.13 on Mohini Road in Dehradun was chosenby them or it was the only premises available.But the Roy couple was not in a position tochoose. They had to take whatever was madeavailable to them by the well-wishers who wereequally skeptical. It was their residence as wellas the center for all the intellectual activities ofrenaissance movement. For Ellen it was a sacred place and she felt it her duty to keep it clean andsafe. The place occupied by wild growth all thetime was in no time converted into a beautifulgarden. Ellen was very proud of the flowers andfruits grown in the garden. She used to writeabout it even to her sister in Germany in order toconvince her that she was happy in India with allcomforts. But the sister was not so naïve as tobelieve it. Ellen did not have even a refrigeratorin the house at that time. While coming to Indiashe brought with her some books, a typemachine and a few music records. They were her intimate companions to spend time, when shehad some.As a housewife she took stock of the financialposition of the house. They were able to spendtime without want depending on thearrangements made by the followers of Roy. She did not expect more than that. She never tastedany luxury in her life. Unfortunately that was howshe spent all her life, even after marriage. Inaddition to making the garden decorative to hertaste, she found it necessary to make itutilitarian by growing vegetables. She preparedcompost also to feed the plants. No doubt, there

were domestic servants. But as a matter ofprinciple, she used to engage herself with somework or the other. She took good care of all thevisitors. It was her abode.Immediately after leaving the bed everymorning, she attended to the plants first. Shewatered them plucked the dead leaves andmoved them to expose to in the sun. Then sheentered the kitchen, cleaned it and startedmaking tea by the time others woke up. She also would write letters to her brother and sisterduring those hours. They were the only personal relationships for her. After that all the remaininghours were meant for her husband and for themovement. The mail used to arrive early in themorning along with newspapers and magazines. At that time the Radical Humanist was beingpublished from Calcutta. Every day the matterwas required to be sent to Roy for his approval. It passes to him after her perusal. By that timemany of their friends used to arrive and startdiscussions on current affairs. Only after they left would he commence with his work. Whatever hewould write in the preceding night – essays andbook parts – he used to entrust them to Ellen. Itwas her responsibility to go through them, make corrections and additions wherever requiredand give them a shape to be recorded. Thearticles written had to be sent to relevant papersand book forms secured for printing later.Whenever Roy made a speech anywhere Ellenused to be by his side taking shorthand notes ofit. Whenever she found time later she wouldmake a fair copy of the same give it the shape ofan edited essay and preserve it.Roy was an impressive personality to look at,with his height of six feet and four inches, brighteyes and smiling lips. Unfortunately, his healthwas never so impressive. While it was damagedfor the first time when he was in China / Russia(and saved by Louise Griesler), his stay in theIndian jails for six years also had taken its toll. Itwould not be reasonable to expect it to beotherwise after the jail term for such a long time. His ill health happened to be the heaviest

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burden on Ellen. His heart was weak.Enlargement of heart was one of the ailmentssuffered by him in Russia rendering himimmovable. It would have been a serious threatbut for the timely help of Ms.Griesler. He hadasthma. Because of the allergy some thingswere forbidden for him. His mind was active, butthere was nervous weakness. He could not stand on his legs for a long time continuously. He grew impatient and got irritated easily. In his ambition to get his ideas through, he used to reactviolently on any criticism. Ellen took uponherself the responsibility to cover up all hisdeficiencies from his friends and acquaintancesand visitors and save his image. Hisimperfections and inconsistencies weresuccessfully covered up by her and he waspresented to the public as an approachable andaffable philosopher. But for Ellen Roy he mighthave lost many of his followers and admirers.Dr. Durgaprasad used to keep a watch on hishealth almost on a daily basis. It was Ellen’sresponsibility to ensure that Roy followed theprescriptions of the doctor and give him themedicines at prescribed time in proper doses.After this compulsory schedule was completedEllen typed the shorthand notes of his lectures in the remaining time. It would not be anexaggeration if we say that the writings of Roywere brought to light by Ellen single-handedly.Like all housewives she used to bargain withvegetable vendors and shopkeepers. She learntHindi to the extent necessary for the purpose.She could manage with her English inconversations with the friends and visitors asthey were all educated persons. She had tospeak to the relatives of Roy in Bengali. Even ifshe tried to learn the dialect, she could notmanage it well and hesitated to speak it. Theambition to learn more languages died downover the years. She was feeling short of timeeven to do the essential things. Naturally,learning new languages could'nt get her priority.She choose a particular schedule to feed thehousehold. After tea in the morning, there was

lunch at ten in the morning itself. There wasnothing in the noon. Biscuits and tea were givenat about four in the evening with a sumptuousdinner early in the night. As people wereaccustomed to lunch in the noon, there wereoccasions when the guests were disappointedon their first visit. There were many cats loitering in the house. She used to feed them as well.They were the friends of Roy while he was in theprison and he continued the friendship evenafter coming out. In fact those who suffer withasthma are forbidden any contact with cats.Some of the followers of Roy used to send fixedamounts of money every year to theRenaissance Institute. Some used to contributeas and when they found it convenient. Ellen used to convey thanks to each of them. They used toget some remuneration for their writingspublished in journals, but it was never of anysignificant amount and they could not count onit for any purpose. Even now freelancejournalism is in the same stage in India.Occasionally she found it necessary to send SOSmessages seeking assistance to make bothends meet.Like any other woman she too was fond ofdecoration and jewels. The chain that adornedher neck was made of beads of colored glass.The other jewels found with her were a watchand ear pendants made of silver studded withpearls. She never had any costly jewels forherself.Sometimes in the afternoons Roy used to dictate his essays which Ellen recorded in shorthand.Roy went to rest after that but Ellen would fairout those lectures during this period. She couldfind time for her own preferences after that forwritings, readings and guidance to the RadicalHumanist journal. Shopping cannot be avoidedif you have to run a household. Whenever shefound the need friends used to send their carwith driver to enable her to go shopping. Laterthere was a driver engaged at the Institute also.Roy used to narrate his experiences casuallyduring conversations with his friends while

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taking tea. Even that was recorded by Ellen.Sometimes some of the friends coming for achat used to bring food for the householdreducing the work for Ellen. Along with friends,critics also used to visit the Institute for fruitfuldiscussions with him. Roy used to wait for suchopportunities eagerly. After all, it was by suchdiscussions that he would be able to spread hisideas. One difficulty with Roy was his nervousweakness. It made him loose his temper tooeasily. When he felt that the other party was notwilling to see the reason as he expected, heused to get annoyed. The discussion then tookunexpected turns. In such situations Ellen tried

to divert the attention of the participants tosomething else thereby cooling the situation.She consciously tried to ensure that the visitorswho participated in the discussions were notoffended or disappointed in any way. It was herself-assumed responsibility to ensure that theestimate of Roy was not belittled in any way. Shetook care of him and his ideas as well.

......................to be continued.[J.L. Jawahar is a veteran Radical Humanistand Rationalist, writer and author fromHyderabad, A.P. He may be contacted at:[email protected]]

An Appeal to the Readers

Indian Renaissance Institute has been receiving regular requests from readers, researchscholars, Rationalists and Radical Humanists for complete sets of books written by M.N. Roy. Itwas not possible to fulfil their demands as most of Roy's writings are out of print. IRI has nowdecided to publish them but will need financial assistance from friends and well-wishers as theexpenses will be enormous running into lakhs. IRI being a non-profit organization will not beable to meet the entire expenses on its own. Initially, following 15 books have been ordered forprint: New Humanism; Beyond Communism; Politics, Power and Parties; Historical Role of Islam;India’s Message; Men I Met; New Orientation; Materialism; Science & Philosophy; Revolution andCounter-revolution in China; India in Transition; Reason, Romanticism and Revolution; RussianRevolution; Selected Works-Four Volumes; Memoirs (Covers period1915-1923).

Cheques /bank drafts may be sent in the name of ‘Indian Renaissance Institute’ at (address):Shri Narottam Vyas, Advocate, Chamber No.111 (Old), Supreme Court, New Delhi-110001

Online donations may be sent to: ‘Indian Renaissance Institute’Account No: 02070100005296; FISC Code: UCBA0000207UCO Bank, Supreme Court Branch, New Delhi (India) We make an earnest appeal to you to please donate liberally for the cause of the spirit ofrenaissance and scientific thinking being promoted in the writings of M.N. Roy. Thanking you.

IRI Executive Body

Subhankar Ray, N.D. Pancholi, Narottam Vyas, Officiating President Secretary Treasurer


Reminiscing Manoj Datta—Ajit Bhattacharya

Soon after the imposition of theEmergency on the night of 26 June,

1975, late Santibrato Sen and DebobrataChaudhury, the then President and Secretary ofthe Radical Humanist Association, W. Bengalwere arrested under MISA (Maintenance ofInternal Security Act) Manoj Dutta was one of the foremost activists of the J.P. Movement duringthat time. Being an Executive Member of the JayprakashNarayan and Justice V.M. Tarkunde foundedCitizens for Democracy, Manoj had to travel farand wide organizing people against theundemocratic measures of Indira-Sanjay duo.We were getting information that Manoj was inthe “Hit List” of bands of youth who were activelycampaigning in support of this duo. “He did not have a protective shield. He wentunderground. But he did not stop organizingpeople in his mission. I lost his contact forseveral months. During the entire period of the EmergencySubhankar, Arun Bose and I attended ourCollege Street Coffee House Office regularly.Other friends also attended from time to time.”Purogami", the Bengali weekly edited by Dr.Swaraj Sengupta and Manoj Dutta did not stoppublication altogether. Our Office was never out of watch of the CalcuttaPolice. But we were given no importance bythem. During that time Manoj suddenly came to myflat. On meeting my wife he burst into hishabitual laughter and said that he would have toleave the sanctuary at once as she had identifiedhim though he was in disguise! He was onlysaved by his brilliant pair of black mustaches. He was then hiding in the flats of Diptendu

Chakraborty and Gautam Chaudhuri. I did notknow that they were Manoj’s friends. Manoj alsodid not remember that I was living in thathousing estate. I told Manoj that he need not flee in a hurry.There were a few of Sanjay Gandhi’s men in theestate. But they were not as committed as wastheir Master. They had no data base of theenlisted escapees. And that was why he wasroaming undetected for so long.At that time Manoj asked me to meet in a secretmeeting in the residence of late Saibal Gupta, an ICS and former Administrator of theDandakarannya Project for the East Bengalrefugees. I, Subhankar and eight other friendsmet there. One of the participants late PinakiChatterjee who sailed to the Andamans, in aspecially made boat, named “Kanoji Angra ”(Sivaji’s naval chief) a few years back revealedSanjay Gandhi’s plan in details. He had goodconnections with the Youth Congress leaders.He advised us to take utmost care. Manoj alsotook me to the former Chief Minister late Profulla Chandra Sen’s flat. He gave us the names of 3high ranking Police Officers who might help us ifneeded.At the end of the Emergency, Manoj came overground and organized a seminar at the CalcuttaUniversity Institute. Late Justice V.M. Tarkunde,Jyoti Bose, Prafulla Chandra Sen, and otherleaders participated. In his inaugural speech, Manoj said, “We havecome here not for Jyoti Bose or for P. C. Sen. Wehave come here for freedom.”At that turn of history, we did not bother whetherour secret unarmed crusade against the cruelEmergency had the sanction of the 22-Theses or not.

[Ajit Bhattacharya is veteran Radical Humanistfrom West Bengal. He may be contacted at:[email protected]]

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Research Scholars' & Academicians'Section:

Ancient Culture —Chandrahas

[Following is the English version of Prof J. LReddy's Purana Pralapam. Mr.Chandrahas, Retd. Commissioner of IncomeTax has translated a major portion of PuranaPralapam in to English. The original book bythe name of Khattar Kaka was written by lateHari Mohan Jha of Patna University and itwas received well in Hindi world. It was alsotranslated in Telugu by Prof Lakshmi Reddi.Sent by N. Innaiah]

It was wintry night. Uncle sat next to thefireplace, driving away the cold. I too

went and sat next to him. He was in an ‘archival’mood. The discussion veered to culture. I said, “Look, Uncle. The rishis and sages of thattime led such a good life. They lived inhermitages. They woke up in the wee hours(Brahma muhurat) and bathed in the river. Theywore clothes of coarse fibre. They kept water inkamandal. They slept on bed of grass (kusasan).Even today, people look up to them withdevotion because of their saffron robes, longbeard and matted locks of hair.”“Orey, there were no barbers in the forest and so the long beard. No washermen and so saffronclothes. No oil and so the matted hair. No clothand so robes made of fibre. No proper housesand so parnasala. No cruse and so kamandal. No plates and so leaves or cupped hands. All thiswas not due to any sacrifice but due to lack ofthings.” “They were all stoics, were they not?They lived on roots and tubers.” “They had nochoice, did they? If not tubers and roots, couldthey eat gulab jamun? If they had gulab jamun,would they have danced at the sight of figs andblue jamuns? ‘…’ (Whoever moves forwardwould get honey. He alone would get figs.)“Wherever he got honey, he would break into asong. ‘…’ ‘Honey which trickles down is as holy

as the ghee.’ “My son! It was all jungle then. They had to make do with whatever things were found in that environment such as the animal hides,tiger skin, kusasan, incense, sandal, yavas,honey, chamaram and leafy food plates. If todayalso, you want to see those scenes of DwaparaYug, go to Jharkhand and you will find the bowsand arrows, peacock feathers, the flute andwomen wearing one piece of cloth. If today’scloth mills and factories are all closed, all around you will again find the sages of those times.”“They did arduous penance, didn’t they?” “Arey,it’s all a problem of the stomach that drove themto perform tapas. It was the same as tilling withthe plough or praying to Shiva or holding thepickaxe, or holding the nose or waving the legsor clanging the bell.” “They were agnihotris,were they not?” Uncle smiled and said, “I’m alsoan agnihori, am I not? This pot belly is thelargest of all havan pot. Everyday I shovefirewood into that. The question in the Vedictime was – ‘…’ ‘To which god shall the havis beoffered?’ “My reply to that is – ‘…’ (to the godknown as the stomach.)”“Uncle, they performed sacrifices for spiritualreasons.” “I would say they did that only for thephysical reasons. Before the Vedic times, theyhad no knowledge of fire. They werewonder-struck at the sight of forest fire or thelightning. Later on the sages like Angira andothers realised that fire could be created out ofrubbing flint. Once they knew this, they began to dance in ecstasy. The meat of living and thedead creatures tasted better and more easilydigestible when cooked on fire. That’s why theybegan to worship fire as ‘amaad’ and as‘kravyaad’. Earlier they ate raw yavas and gingiliseeds. Now they realised the taste of popping.They shivered in the cold in the past. Now theyhad the pleasure of warming up by the fireplace.Earlier, they hid at night out of fear. Now in theglow of fire, they could see things. They began to sing ‘tamasoma jyothirgamaya’ (lead me fromdarkness to light). As the predators ran away atthe sight of leaping fire they began to sleep

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without any worry. When they derived suchbenefits from the Firegod, how could they notpraise him? That’s why the Vedas are full of Hispraise. ‘…’ ‘I worship fire-god who is the priest of gods.’”“But the secret of agnihotra…” I said. “I hope you are not much busy with work. Then listen to this.Once they knew how to make fire, our ancestorsrealised that they possessed a mighty powerfulthing. But, they had to struggle a lot to makefire. They used flint stones to create the spark.But rubbing the stones took hours. Then theyfanned the spark to create fire. The fire socreated had to be protected with a great deal ofcare. They began to keep the fire always lit bypouring ghee on the logs. They placed stonesaround the fire to protect it. They cut clay on allfour sides and made platforms. In the middle,they hung a log of wood. To protect it during therainy season, they constructed a pandal ofthatch above it. They sat in that enclosure andserved fire. They gave whatever was required tokeep the fire lit. Many sang in encouragement.Brahmins sat there and supervised the ritual.Everyone was assigned a specific task. One cutthe logs of wood, another brought hay. Yetanother toiled to make slanted thatched roof.One made pots out of clay and burnt them.Daughters milked the cows, sheep and thegoats. They washed and cleaned meat. Thegrains were pounded on stones. Some pickedsoma creeper. Some others crushed and madejuice out of it. They got on to the platform anddrank the juice. Milk, curds and ghee reachedthere in plenty. First, the firegod was given theoffering. The balance was distributed to others.The platform where they all sat together anddrank soma could be called the man’s first ‘club’. They all sang in merriment. ‘…’. ‘We have towalk together; talk together and mustunderstand one another.’ ‘…’ ‘Protecting oneanother, let us all enjoy and do things together!”“They preformed marriages and such like goodthings there. They went around the holy fire.They distributed pop corn. They ground

somalatha in the mortar. The relics of thoseancient times are found even now here andthere.”“Uncle, what was the goal of life those days?” “InVedic hymns, it is evident …‘Let’s live for onehundred years. Let’s be able to see for onehundred years. Let’s be able to hear for onehundred years. Let our lineage flourish. Let ourdonors flourish.’ “Let our wealth and food grainsincrease. Let our cows give milk in abundance.Let the oxen till the land well. Let there be timelyrains. Let the trees give fruits. Let our welfare betaken care of. Has anything been left out? InDurvakshata mantra, till today these blessingsonly are given – ‘…’ “Uncle, what’s the meaningof Durvakshata?” “Arey, it means the wish that‘let there be plenty of durva (grass) for the cowsand buffaloes and akshta (rice) for us’.”“Oh, how nice was their life!” I said. Uncle said,“Arey, in Vedic times, people had a jolly goodtime. Eat, drink and be merry. But afterwards,the sages of Upanishads turned the spoilsports.They were so vicious that they incited people tofight against the sense organs. Arey, it’s agreedthat senses, like the horses, are unstable butthat doesn’t mean that they should be starved todeath. If that’s done, how will the chariot move?What’s the use of just holding the reins in thehands? Smrithikaras who followed them alsocame with the same whip of abstention. Theyproscribed what was not within their reach. Itwas like the sour grapes. On deep reflection, it is clear that incompetence is the root cause ofdisinterest.” “Uncle, in Satya Yug, people weregod-like, were they not?”“No. They were no different from us. The basicinstincts of people don’t change. Only thecircumstances change. Those days, thepopulation was not much. They were unable toconsume all the food grains and the fruits thatwere grown. Atri had one thousand cows andVasista two thousand. What to do with the milk,curds and the ghee? That’s why ‘…’ ‘The guest islike god’. Thereafter, the remainder was given in ‘homam’. When things are abundant, theft is

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ruled out, isn’t it? Now the population hasincreased much. But the earth remains just thesame. The number of people who eat, likeSurasa’s (the ogre who accosted Hanuman enroute Lanka and swallowed him) mouth, isbecoming bigger and bigger. That’s whyanarchy has spread.”“Uncle, this is the effect of Kali Yug.” “Arey, if youhave one hundred when you need only six, thenthat is Satya Yug. If the need is one hundredwhen there are only six, then that’s Kali Yug.That’s all. Before too, in times of drought andfamine, the effect of Kali Yug was felt. Once there was no milk and therefore Aswatthama was fedwater mixed with flour. Now you have crores ofAswatthamas in the country. Even now if thefood is more than what can be consumed by thepopulation, you’ll find signs of Satya Yug again.”“Then, Uncle, is there no difference between thedharma of the ancient times and dharma of themodern times?”“None but there is a difference in regard tomoney. Moral values are dictated by money. Ifyou ask me, money is the root of dharma.Without money, any dharma or any ideal wouldhave no meaning.” “How, Uncle?” “Look. Thegreatest of all dharma is giving and kindness.When you have two fistfuls, donate one. Whatcan be given by one who has nothing? That’swhy I say the root of dharma is money.” “Butsurely there are other kinds of dharma also?”“Yes, there are. But when you examine itproperly, without money no dharma has value.The sacredness of the cow and the Ganga restson this premise. It’s because of the cow’skindness that milk and curds are available. Cows help in farming. So, the cow is the mother.Irrigation and commerce are because of thekindness of the Ganga. That’s why the RiverGanga also is the mother. There’s an economicprinciple underlying all this.” “But our peopleattached least importance to wealth, didn’tthey?” I asked. “Arey, the attitude that wealth isleast important has been the cause of muchharm, isn’t it? Where has man changed? Wealth

played a great role from the early ages.Kurukshetra happened because of that. It’sraging now also. Gold and silver have the powerto convert a lie into truth-‘…’‘The face of truth iscovered with a gold bowl.’“It was there then and is there now also.” “Uncle,if that’s so, what’s the difference between KaliYug and Satya Yug?’ Uncle said, “Look- ‘…’‘When the society is asleep, it’s Kali Yug. When ityawns and stretches its limbs, it’s Dwapara Yug.When it stands up, it’s Treta Yug and when itwalks and becomes active, it’s Satya Yug.’ “Butmy interpretation of the above sloka is this. InSatya Yug, our ancestors roamed about freelylike vagabonds. Treta Yug witnessed somestability. Janaka and others began to till theland. From the land, Sita was born in the form offood grains. People began to build houses andlive in them. They could live in one place. InDwapara Yug, the society became much moreorganised. Things which gave pleasure werediscovered. People began to enjoy leisure. InKali Yug, luxury goods are found in abundance.People have no worry and sleep well. Like this,culture has blossomed.”“Uncle, such progress had not happened before. Today, we sleep and travel thousands of miles inthe trains. Those days, they had to trudgewearily along the jungle tracks.” “Yes. Thosedays, in the jungle, grass blades used to pokethe feet like the goad. That’s why the cleversastrakaras ordered ‘pull out the grass andsurge ahead.’ Since no one would have cared for their words uttered normally, they made a slokafor this- ‘…’ ‘Siva lives at the tip of the grass,Kesava in the middle and Brahma at the root. O!Earth, give me grass.’‘In the month of Bhadrapada, the forests werelush. So, that month was decided as the monthfor removing grass. Without any wages, just inthe hope of earning some punya, the activity ofremoving grass was carried on. In upanayana,marriage, last rites, yagna, puja, et cetera use ofsacred grass was made a pre-requisite. To make pavitri, trikusa, muda, kusasan, seating chairs

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and the like, people began to pull out grass.They said a house which did not have the sacredgrass was not. A person who was skilful inpulling out grass was considered dexterous. ‘…’That means if someone asked ‘kusalam’ itmeant whether there were enough stock ofsacred grass stalks at home. Without spendingone paisa, the activity of pulling out sacred grass used to be carried out with fervour. Son, thesastrakaras were the forerunners of Chanakya,were they not?” “Uncle, the rishis were profoundin their thinking, were they not?”Turning the burning embers upside down, Uncle said, “Arey, son! Kapila, Kanaka and Goutamawere poor Brahmins. They encountered untoldsufferings in every step that they took. In theforests, grass blades and thorns pricked them.They had to endure the cold and the heat of theforests. That’s why titksha (ability to endureboth heat and cold) was regarded as a greatvirtue. In the rainy season, water used to leak inthe parnasala. Snakes and insects used to crawlinside. Then the menace of the monkeys and the bears, fear of the tigers and the lions! They hadlight refreshment of anything that was available;otherwise they went without food. The stomachused to be stuck to the ribs. Added to this wasthe fright caused by the nocturnal creatures.There was no end to their grief. In suchcircumstances, what would they say but‘grief-grief’? In such a backdrop, what ‘ism’would they embrace but stoicism? The tune ofhopelessness that they breathed was such thatpeople are still singing the same tune, that is,that ‘The world is a myth’. Since women and gold were beyond their reach, the heaviest blowlanded on these two- ‘…’ ‘The two fruitsadorning the poisonous tree of family are goldand two breasts.’ “Uncle, it was due thesupernatural intuition of the great rishis thatphilosophy such as Vedanta was born, wasn’tit?” Uncle smiled and said, “I for one think that itwas because of their idiocy that Vedanta wasborn.”Uncle saw that I was surprised by this. So, he

resumed and said, “Son! When the aged rishisstirred out in the night to attend to the call ofnature, now and then they started at the ropemistaking it for snake. Based on this myth, theybegan to believe that the entire world also was amyth. That myth took the form of Vedanta andcaused consternation. Whether due to theirmyopia or our ill luck, mythical philosophybecame our main philosophy. ‘…’ (the myth of arope being looked upon as snake). From this‘bhrama vada’ arose ‘brahma vada’. “Uncle, you can make a bull into a pig and a piginto a bull! Where’s the link between a rope andphilosophy!” Uncle piped up. “Arey, rope was the basis for Nyaya, Sankhya, Vedanta, etc.philosophies. ‘Triguna’ (satva, rajo, tamasgunas) had their origins in the three layers ofrope. The net of the earthly ties was woven withthe rope.” “Then, do you mean that the theory ofkarma also has no basis?” I asked. Uncle replied, “Look. Philosophy is a product of the conditionsof the society. Agriculture and rishis wereimportant in the country. Karma theory wascarved out of the experience of agriculture. Thecrop depends on the kind of seeds sown. Like aroasted seed which cannot sprout, karma whichis without a goal cannot bear fruit. Likewise,seeing a potter, the myth of the creator of theuniverse originated. The revolving potter’swheel gave rise to ‘bhavachakra’ myth. Theblacksmith’s anvil gave rise to kutastha brahma,Brahma who always remained in one form.Looking at a deceitful lass ‘maya’ was created.”“Uncle, there are many deep issues embeddedin philosophical thoughts. No?” “The essence ofall issues is the same that there is no essence inthe world. So, leave it at that. Arey, we’ll knowabout the essence of anything after we enter into it, isn’t it? ‘…’ ‘Only the son-in-law and not thefather has a measure of the essence of thebeauty of a young woman.’ The philosophersmiserably failed to understand worldlypleasures. Like some sons-in-law these dayswho run away from the in-laws’ housecomplaining of inadequate dowry and presents,

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they used to run away from this world. Arey,there was one known as nirasana gosai. His wiferan away to some place. Then on, he made it hisduty to abuse all women in many ways. Nivrittimarga philosophers are also like him.”“But, Vedas and Vedanta espouse the welfare ofall in the world, isn’t it?” Uncle said, “Bothworship selfishness. The Vedas said it straight.(…) ‘The cattle are created for the yagnas’. ‘…’‘Vedic violence is not violence.’ That meansthere is no blemish in eating meat. Vedantasmeared divine ointment to it. ‘…’ Atma, which is present now and forever, is indestructible evenafter the body perishes. Vedic peopleworshipped many gods. For Vedanta people ‘…’, that means Self was regarded as the highest god and it was worshipped. Individualism in theVedas was assigned an exalted status. That inmy view is the meaning of Vedanta.”“Uncle, what of the preachings of Brahma gyan,renunciation and the like?” “Look, when thepoor rishis felt distressed at seeing the rich, they said, ‘…’ (treat the clod of earth, stone and goldall alike.) Where’s the comparison between theclod of earth and gold? But when in grief, theyconsoled themselves by saying there was nodifference between pain and pleasure. ‘…’‘Pleasure and pain, profit and loss and victoryand defeat must be treated alike.’ “When theirself esteem was affected, they espousedequanimity. ‘…’ ‘One who does not get affectedby grief and who does not desire pleasure is aman of equanimity.’‘When their lowliness stared at them in theirface, they said ‘aham brahmasmi’ (I’m theBrahma) and fulfilled their strong desire. Whentheir desires were not fulfilled, they announcedthat peace would be the result of eschewing alldesires. ‘…’ ‘He who forsakes all desires, andwho has no interest in anything and who iswithout arrogance and attachment would attainpeace.’ “What’s all this about? It’s like recitingthe name of Rama after being vanquished!”“Uncle, absence of desire was thought as thebest and therefore did they not accept sacrifice

willingly?” “No. During those times too, therewere rishis who, like the heads of some muttstoday, lived in huge palaces. They feasted ongood food. Looking at them, the poor peoplewere jealous. In Chandogya Upanishad (5/11/1),such wealthy pundits were hailed as ‘…’ (Onebelonging to an exalted house, a great Vedicscholar). Mundakopanishad (1/13) talks of ‘…’.In Katopanishad, Yamacharya (the preceptor)tries to entice Nachiketa by offering palaces,elephants, horses, beautiful damsels and thelike. Some pundits had such great income fromtheir male and female disciples that they couldlead a princely life. Take a look at the story ofRykva rishi in Chandogya. A king namedJanaasrutha went to the sage with an offer todonate a lot of wealth and six cows. The rishididn’t accept them. Then, the king took moregold, precious stones, ghee, cows, the deed ofland of the zamindar of that village and hisbeautiful daughter. The moment he saw the face of the young woman, he accepted her and all the other donations. ‘…’ ‘His spirituality was meltedby the heat of the metaphysical things.’”While I kept looking at his face, Uncle said, “Son!Even in that Yug, babas were overwhelmed bydesire. They recited the song of renunciation forothers’ consumption. Their nerves craved for fun and frolic. Though they had their heads shaven,the snake-like umbrella over their head alwayswas open and swayed merrily. Vedanta comes to fore at the time of be-dant (the toothless). Thetongue is still there for slurping the juice. Thetusks of desire would never break. It’simpossible to have control over the senses, likethe tongue that has no bones. Where is thepower for ‘damam’ (to control the senses) inVedanta to control the senses? It’s a myth to feelproud that the self has been conquered. Anywayfor a few centuries, we have been playing on theshehnai the spiritual tune of soham, daasoham,sadaasoham.”I butted in and said, “Uncle, Atmanand Swamywho in his discourse on philosophy saysmaterialism is the root cause of all evils.” Uncle

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was acerbic. He said, “True. He would speakloudly on the physical loud speaker afterdrinking cold water from the physical fridge andblame materialism. Thereafter, his spiritualdisciples will send his speech through thephysical telegram to the physical press forprinting the message ‘banish materialism’.Truth to say, these Atmanands are all‘motoranands’ and ‘dhananands’, ‘mudranands’, ‘modakanands’ and ‘madananands’. They arealways immersed in these five ‘anands’. Theycollect pearls from the lake of paramanand. So,they are addressed as ‘paramahansas’. Andtheir blind disciples blow their trumpets. Hisfemale disciples drink water in which he his toeid dipped. These siddha mahatmas turn out tobe drowned in total darkness when you findthem in person alone. The saffron robesbecome darker with the kama, krodh, moha,lobha. Look at the satire that Valmiki employs inRamayana- ‘…’ ‘Lakshmana! Look at how thesaintly crane deceptively walks as though it isworried about the creatures that it mighttrample upon!‘The fish in Sanskriti pushkar not knowing thatdisciples who are cat-like and blue-colouredjackals have been there for ages are still takingshelter under their feet. ‘…’ (You never knowwhen the protector becomes the devourer).”“Uncle, the Swamiji proves through ‘anaswa rath’ (the chariot without horses) mentioned in theRig Veda (4/36/1) that there were aeroplanes inthe ancient times.” Uncle smirked and said,“Arey, those who prove things are a great lot.

They show ‘tasmai sreeguravennamah’(salutations to the teacher) and collect from thedisciples ‘tasma ee’ (kheer). One of my friendssays Krishna drank tea because in Bhagavadgita at a place it is said, ‘yada samharate chayam’.Likewise, in future a researcher might say that‘om’ in Veda means ‘omlette’.”“Uncle, I forgot to tell you something.Tomorrow, a big yagna is going to beperformed. It will mean ‘akhanda havan’. Twenty tins of ghee have arrived.” Beating his brow,Uncle said, “What can be said of the heightenedsense of our people? There is no ghee for foodbut no shortage at all for burning. When therewas no matchstick, our ancestors kept the firegoing by pouring ghee. What’s the point inwasting tins of ghee when a matchstick issufficient to make fire? The snake crawled andhas gone somewhere but we still are beating itstrack!”“Uncle, it’s said that smoke causes rain and forthat yagna is performed. Is that true?” “If smokecauses rain, these days lakhs of chimneys,engines emit smoke day and night. Thenwhere’s the need to create smoke?” “Why don’tyou go and make people understand this?”“That surely would be inviting trouble for myself.What can one jester do when there are so manytraditionalists? Well, let the ghee be burnt inplenty. Rishi Charvaka had said this- ‘…’ ‘Drinkghee even if you must borrow for buying it. Youfollow the principle ‘…’ (Burn ghee even if youmust borrow). If you can’t burn ghee, how willour culture survive?”

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After a whole millennium of scholasticism, the rationalist view of human progress was revived bythe men of the Renaissance. That was a demonstration of rationalism and romanticism being twoparallel currents of thought which intermingled themselves to make history. The romanticists ofthe Renaissance themselves argued that “it was absurd to regard the whole period fromConstantine to Columbus as a mere empty chasm separating two kindred ages of Enlightenment; on the contrary, it was necessary to perceive beneath the surface of things one continuousprocess slowly working itself out in this and every age.”

(F.J.C. Hearnshaw, The Science of History) —From M.N.Roy, Reason, Romanticism & Revolution, page 5-6

Book Review Section:

A Look at GenderDevelopment

—Dipavali Sen

[BOOK: Kathleen Kuiper, (edited) The 100Most Influential WOMEN of All Time,Britannia Educational Publishing inassociation with ROSEN Educational Services,New York, 2010, hardcover, pp 358, Rs 900.]

Over time, how much has mankinddeveloped? More specifically, how

much have women been empowered byeconomic development? The standardindicators of Economic Development arenominal GDP per capita, PPP-adjusted GDP percapita, and the more recent HumanDevelopment Index (HDI) - a summarycomposite index in three basic aspects:longevity, knowledge, and a decent standard ofliving. But there are aspects which even the HDIdoes not cover, such as poverty,gender-inequalities, and internationaldiversities. Because of this, in 1995supplementary and alternate measures wereintroduced in the Human Development Report,United Nations Development Program (UNDP).Of these, the Gender Empowerment Measure(GEM) captures gender inequality in three keyareas:Political participation and decision-making, asmeasured by women’s and men’s percentageshares of parliamentary seats; Economicparticipation and decision-making power, asmeasured by two indicators—women’s andmen’s percentage shares of positions aslegislators, senior officials and managers andwomen’s and men’s percentage shares ofprofessional and technical positions; Power over

economic resources, as measured by women’sand men’s estimated earned income (PPP US$). The GEM is no doubt a valuable innovation. Butit is highly specialized, suffers from large datagaps, and has an elite bias. It measuresinequality only among the most educated andeconomically advantaged women andneglecting women at grassroots levels or in theinformal sector. As a result, the GEM is reliableonly for very highly developed countries whichdo collect those statistics and where a number of women do get to the parliament. Elsewhere itmay not be a very appropriate indication of realempowerment. This is a lacuna indeed that can be filled at leastpartly by books such as The 100 Most InfluentialWomen of All Time. This book is part of a seriesof titles such as The 100 Most InfluentialInventors of All Time, The 100 Most InfluentialPhilosophers of All Time, The 100 MostInfluential Writers of All Time, constituting theBritannia Guide to The World’s Most InfluentialPeople.The editor, Kathleen Kuiper, is Manager, Artsand Culture group of Encyclopedia Britannica.Encyclopedias have a 2,000 year old history,Naturalis Historia, the oldest, being written in AD 77 by Pliny the Elder. ‘Pedia’ refers to children’seducation and ‘Encyclo’ to circular orall-encompassing. An encyclopedia thusprovides simple and general yet comprehensiveinformation. This book edited by KathleenKuiper certainly does. As the Introduction says, it is “filled with profiles of striking individuals whoserve as outstanding representatives of theirgender, covers many of the most outstanding,influential women from around the globe.” (p 9) It ranges “from queens ranges “from queens tocommoners, with a tip of the hat to those whohave made their mark in the arts and sciences,in their country’s political arena, and on theworld stage.” (p 9) The book begins withEgyptian queens like Hatsheput and Nefertiti.Cleopatra, of course, has her place. It moves to

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Mary who is bound up with the beginning of theChristian era. Most interesting figures follow one after the other.Wuhou rose from small beginnings to becomeempress of China during the Tang dynasty(618-907). Byzantine ruler Irene (752-805)restored the use of icons to the Eastern RomanEmpire. Court lady Murasaki Shikibu (928-1014) authored the great Japanese novel Genjimonharogatari. Joan of Arc, the nationalheroine of France (1412-1431), is covered well.Immediately after her, comes our very own MiraBai (1450-1547). Floating further down thisstream of time come Bloody Mary (1510-1558)and Elizabeth I (1533-1603) whose influence isbeyond anything historical records can capture.Author and fiery educationist MaryWollstonecraft (1759-1797), novelists JaneAusten (1775-1837), Charlotte Bronte(1816-1855) and Emile Bronte (1818-1848) gettheir slots. Then comes Queen Victoria(1819-01), clearly of global significance as theempress of the British Empire from whom theVictorian era derives its name. FlorenceNightingale (1820-1910) who transformedprofessional nursing comes soon after. Theeastern hemisphere is never forgotten asexemplified by the inclusion of EmpressDowager (1835-1908) who was a toweringpresence over the Chinese Empire forhalf-a-century.Especially since the 19th century, women hadbeen establishing themselves in mostprofessions. This is shown in the long array offigures: the great French actress Sara Bernhardt(1844-1923), American reformer Jane Addams(1860-1935), American astronomer Annie Jump Cannon (1863-1941), Polish-born Frenchphysicist Marie Curie (1867-1934), Italianeducator Maria Montessori (1870-1952),Polish-born German revolutionary RosaLuxemburg (187-1919), French novelist Colette(1873-1954), American dancer Isadora Duncan(1877-1927), physically challenged Americanauthor and educator Helen Keller (1880-1968),

birth control advocator Marie Stopes(1880-1958), Russian ballet dancer AnnaPavlova (1881-1931), Israeli prime ministerGolda Meir (1898-1978)….the list continues.Queen Elizabeth II (1926- ) gets mentioned,along with young Anne Frank (1929-45) famousfor her diary written in hiding from Hitler. Morerecent figures include Gro Harlem Brundtland(1939- ), three times prime minister of Norwayand later director general of World HealthOrganization (WHO), television personalityOprah Winfrey (1954- ), Mother Teresa(1910-1997) is followed by comedy star LucilleBall (1911-1989). Madam Jiang Qing (1914-91)is joined by Sirimavo Bandaranaike(1916-2000), Indira Gandhi (1917-1984), AungSan Suu Kyi (1945- ), and Princess Diana(1961-97). The list is long and well-made. But afew names are wanting, e.g., Lakshmibai, theRani of Jhansi, Agatha Christie the Queen ofDetection, reigning authors Enid Blyton andJ.K.Rowling. In terms of influencing minds,these (and others) deserve to be in this book.The photographic illustrations of the book arewell-chosen although not too numerous. TheDowager Empress of China (p 193) looks asimposing as Elizabeth I (p 90). Isadora Duncan(p 227) and Billie Jean King (p 325) look equallygraceful in their respective postures. There is ashort but friendly Glossary, recommendation forfurther reading, and a neat Index (p 350-358).When bored or bewildered with GEM indices ofthe UNDP, delve into this book. Beginning withEgyptian queen Hatshepsut and ending withPrincess Diana, it will enhance our idea of thehistorical process of women’s empowerment.

[Dipavali Sen, from DSE & Gokhale Institute ofPolitics and Economics (Pune), Visva BharatiUniversity, Santiniketan teaches at Sri GuruGobind Singh College of Commerce, DelhiUniversity. She is a prolific writer and has writtencreative pieces and articles both in English andBengali. [email protected]]

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Humanist News: I

IRI Notice to all the membersof the Indian Renaissance

Institute (IRI)

General Body And Board Of TrusteesMeetings Of The Indian RenaissanceInstitute (Iri) On 23rd And 24th January,2015 At KolkataDear friends,This is to inform you that the General BodyMeeting and a meeting of the Board of Trusteesof the I.R.I. will be held on 23rd and 24th January,2015 in Kolkata (West Bengal). Besides, General Body Meeting of the Indian Radical HumanistAssociation and a Seminar will also be held. While the dates and programme of the meetings were being contemplated, the sad news ofdemise of Shri B.D. Sharma, the then Presidentof the IRI, on 13th September, 2014 at Jodhpurwas received. A condolence meeting in hismemory was held on 13th October, 2014 at NewDelhi. The Board of Trustees elected Shri SubhankarRay, the veteran Radical Humanist, as WorkingPresident of the IRI in place of Shri B.D. Sharmaby circulating a resolution.The programme is as under:

General Body Meeting of theIRI:

Programme for 23rd January, 2015 (Friday) 8.30 A.M.-12.30 P.M. 1. Inauguration by Shri Subhankar Ray, theWorking President2. Confirmation of the minutes of the lastGeneral Body Meeting held on 30th Novemberand 1st December, 2013 at New Delhi3. Secretary’s Report4. To receive and adopt the accounts for the IRIfor the years ending 31.3.2014.

5. Status of the Court case regarding 13 MohiniRoad, Dehradun pending at Nainital High Court.6. Future management of 13 Mohini Road,Dehradun.7. Publication and circulation of the RadicalHumanist.8. Publication of the Humanist Literature & M.N.Roy’s Selected Works.9. Role of the radical humanists in the presentpolitical and social scenario in the country.11-15-11.30 a.m. Tea Break:10. Other programmes and activities withpermission of the chair11. Proposed amendments to the Rules of IRI byMr. Ajit Bhattacharya:(Mr. Ajit Bhattacharya had proposed certainamendments to the Rules which were includedin the agenda of the last General Body meetingheld on 30th Nov. and 1st Dec.. 2013 but theirdiscussion was postponed for the subsequentmeeting. Hence I am reproducing the same asbelow along with his introductory remarks: “… Itis about creating some new Executive Posts. Itmay sound strange to suggest it when it hasbecome so hard to find replacements for thepresent incumbents & Trustees. Thus we haveto elect and appoint the same persons termsafter terms. We are multiplying less butdecreasing more both in number and physicalability. You would agree that IRI is not allphilosophy. It has an infrastructure also. It musthave sufficient number of able persons to runand keep it healthy. It needs regular servicingwith new ingredients. With global instantInternet access we have a vast hinterland toexploit. Should we not try?)Proposals: 1) The General Body or the Board ofTrustees of the IRI may appoint one WorkingPresident or one Vice President, and twoAssistant Secretaries. They should be preferablybelow sixty years of age and may be appointedfor four terms only. If those thus appointed arenot Trustees shall be co-opted as Trustees.

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2) There shall be a group of Mentors with up totwenty persons from different walks of life to aidand advise the IRI. They may not be connectedwith the Radical Humanist Movement. It will have a Convener. The Board of Trustees will appointthem for a term of five years.”12. Shri Subhankar Ray, the Working President,has made following proposals for considerationof the G.B.M. on 20 November 2014: “I, Subhankar Ray propose that: 1) one post of Vice President and one post ofAssistant Secretary should be created in IndianRenaissance Institute.2) Effort should be started for merger of IndianRenaissance Institute with Indian RadicalHumanist Association.Reasons: 1) During absence of President and to providesome relief to Secretary if necessary thesepositions might be useful. 2) Regarding merger of IRI with IRHA, whatevermight be the historic reasons, at presentfunctions of both these organizations are toorganize seminars, meetings and to publishmagazines, newsletters etc. These are basicallyrenaissance activity. Moreover members of boththese organizations are common and usuallythe meetings are held in tandem. These onlyincrease the paper work and no useful purposeis being served. Since IRI is a registered bodyand all the necessary formalities are doneregularly and basically renaissance activity isdone by both these organizations the nameIndian Renaissance Institute is appropriate aftermerger. All members are requested to give anunbiased thought to the proposal.”13. Election of the Trustees:Meeting of the newly elected Board of Trustees& election of its office bearers will be heldbetween 7-00—8-30 p.m. at Guest House/Manoj Dutta’s Flat.12.30 to 1.30 pm Lunch Break24 January 2015 (Saturday):

10-10-45 a.m.: Continuation of IndianRenaissance Institute meeting10-45-11 a.m.: Tea break11 a.m.-12-30 p.m.: Continuation of themeeting of the Indian Renaissance Institute.12-30-1-30 p.m.: Lunch

Programme of the Seminar23rd January. 20151-30—2-15 p.m. Panel Discussion on M.N.Roy and NetajiCoordinator: Sandip Das Participants: Ajit Bhattacharyya, Abdus SamadGayen, Bhaskar Sur and others2-15—3-15 p.m.: Lecture on India’s Foreignpolicy after Independence. Speaker: Prof. Gautam Basu, President N.D. Pancholi3-15—3-30 p.m. Tea break3-30—5-00 p.m. Discussion on lecture24th January, 20141-30 p.m.—2-15 p.m. Panel Discussion onScientific attitude and Science ClubMovementCoordinator: Bhaskar Sur2-15—3-15 p.m.: Lecture on Post colonialIndian Economy. Speaker: Prof Pranab Basu, President: Rekha Saraswat3-15 –3-30 p.m.: Tea break3-30—5-00 p.m.: Discussion on LectureOrganizing Committee: Ajoy k. Chanda,President IRHA (WB) & SubhenduBhattacharyya, Secretary Venue:Seminar Hall of Indian Institute of Engineers atJadavpur University Campus (Gate number 3),Kolkata 700 032 (five minutes’ walk from GuestHouse). Some formal/informal meeting will beheld at Guest House and/or Manoj Dutta’s flat.Accommodation and other details foroutstation participants: Oasis Guest House, 3

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Raja S.C. Mullick Road (Jadavpur, near 8B busterminus in a by lane besides HDFC Bank,Jadavpur, Kolkata 700 032, West Bengal; phone09007308949). The Oasis Guest House isbooked from 22 January 2015 9 a.m. to 25January 9 a.m. The charges are Rs 600/ personin a double bed room. Those who want singleaccommodation in a double bed room shouldpay an additional charge of Rs 600/day. We arecharging Rs 2500 for accommodation for 3 days(22 January- 25 January) and food (frommorning tea to dinner) charges for two days (23and 24 January). Those who want food beyondthat period should be provided by additionalpayment of approximately Rs 125 forlunch/dinner, Rs 40 for snacks and Rs 10 for tea.Accommodation with limited facilities will beprovided at Sri Manoj Dutt’s flat on payment ofRs 200/day. Sri Sisir Chakrabarty (phonenumber 09831088315) and Sri Ajoy KumarChanda (phone number 08697536882) will look after the outstation participants. Participants are requested to reach Guest House and contactthem when necessary. One bathing towel should be brought. Outstation participants are requested to pay thenecessary charges on or before 10 December2014 preferably directly to Savings accountnumber 10959204035 (MICR number700002078, IFSC code SBIN0000150) StateBank of India, Park Street Branch, Kolkata 700016 in the name of Indian Radical HumanistAssociation. After deposit, the photocopy ofthe pay slip along with the duly filled inRegistration Form (see below), should be sent by ordinary postal mail to Indian RadicalHumanist Association, 15 Bankim ChatterjeeStreet, Kolkata 700 073. Cash payment could be made only personally to the office secretary SriArun Bose at the office premises of IndianRadical Humanist Association, West Bengal Unit, Monday to Thursday, and Saturday (4-30-7-30p.m.).Registration Fee: For outstation and localparticipants Rs 100 only, this includes

tea/snacks during the session and seminarmaterials if any. For persons willing to attendonly the Seminar Registration Fee is optional.Local participants are requested tocontribute Rs 250 for lunch for two days. On prior intimation if they want they will be provided with dinner, snacks and tea outside the Meetingtime on payment of approximately Rs 125 forlunch/dinner, Rs 40 for snacks and Rs 10 for tea.E mail identities:SubhenduBhattacharyya:[email protected]; Subhankar Ray:[email protected]; Ajoy k. Chanda:[email protected] Notice sent by: N.D. Pancholi, Secretary,[email protected]; (M) 0981109532

II

In the Mirror of CAG:Where is Good Governance

in Gujarat?Release of a Compiled Book about thediscussion on CAG Report in the Lok Darbar

The CAG Report for the year ending2013 was tabled on the last day of the

session July and November 2014 in the GujaratLegislative Assembly. For last many years,discussions are not held at all in the GujaratLegislative Assembly on the CAG Report.Whether administration and monitoring ofexpenditure is properly done or not in the Stateor whether implementation of Governmentplans has been properly done or not is reflectedin the CAG report. CAG Report is the mirror ofour Government’s administration.Since the discussions are not held in theLegislative Assembly, in order to provide factualinformation and true details to the public atlarge, “Lok Darbar on discussions of CAGReport” was organized on the Birth Anniversaryof J. P. on 11th October 2014, by voluntary

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mailto:[email protected];

mailto:[email protected];



organizations and enlightened citizens. Similar LokDarbar for the previous years of 2012 and 2013 was heldby PUCL (Gujarat), Social Watch and GujaratSarvodaya Mandal. Going by the experience it is felt that this is a good medium for public awareness. In thisyear’s Lok Darbar, former Chief Minister, SureshMehta, subject experts like Mahendra Jethmalani,Mahesh Pandya, Rohit Shukla, Hemantkumar Shah andRohit Prajapati, etc. had given detailed information afterpresenting their notes. This year, after a long spell, many issues related to Govt. administration came underdiscussions through the media of daily papers. Detailedinformation was also given about the CAG report.However, the ruling party failed to provide requiredexplanation or clarification in this matter nor any timewas allocated for discussions in the House.After compiling the discussions that took placein the Lok Darbar and the news clippingreleased in the new papers, one book titled “Inthe mirror of CAG: Where is the goodgovernance in Gujarat?” was brought out. In thecurrent report, the CAG has made strong andserious observations on the internal andexternal security, functioning of Gujarat Govt.Companies / Corporations, weak or flawedpublic distribution system, critical note on theTotal Cleanliness Campaign, not conferring of“Nirmal Gram Shield” to the gram panchayats,wasteful expenditure on construction andpurchases in respect of scheme for the Toilets

for every house-hold, manually carryingover-the-head of night soil, management ofsolid wastes disposal in the Nagar Palika etc.PUCL (Gujarat), Gujarat Social Watch, GujaratSarvodaya Mandal etc. institutions have nowdecided that planning should be made fordiscussions on the CAG Report as is the case fordiscussions on budget every year. It has alsobeen thought of to meet the H.E. President torepresent to him that legal reforms should beaffected to ensure that CAG is empowered, ifneeded, to take punitive actions also instead ofmerely giving its recommendations. Moreover, it has been also contemplated in the Lok Darbarthat CAG Report findings should be madetransparent and should be made relevant to thepublic at large. There should also be provisionfor giving Action Taken Report after rectifying orcorrecting the lapse or omissions andcommissions pointed out by the CAG andinformation should be provided in theLegislative Assembly as to where themismanagement had occurred and whatcorrective or remedial steps have been initiated.

—News sent by Gautam Thaker, GeneralSecretary, PUCL (Gujarat), M- 09825382556

Mahesh Pandya, Gujarat Social Watch; Rajani Dave, Gujart Sarvoday Mandal

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Dear Friends,

Your article for the RH should be emailed at:

[email protected]

or posted at:

C-8, Defence Colony, Meerut, 250001, U.P.

Please send a passport size photograph and your brief resume if it is being sent for the first timeto the RH.

A note whether it has also been published elsewhere or is being sent exclusively for the RHshould also be attached with it.

— Rekha Saraswat.


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Post Office Regd. No. Meerut-146-2012-2014 RNI No. 43049/85

To be posted on 10th of every month At H.P.O. Meerut Cantt.

RENAISSANCE PUBLISHERS PRIVATE LIMITED

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