Daughter of the soil

Daughter of the soil
By Narendra Luther

Help! I am in grave danger of soon becoming a stateless person. No, I am not kidding. With the Home Minister who is also the Deputy PM of India having been dubbed as a Pakistani, the former refugees from Pakistan like me can’t be far behind. While Advani, being an influential politician might be able to manage to stay on -- or if the worse comes to worst -- strike a deal with his former homeland, a common man like me has no such chances. After a long time, I managed to become qualified as a ‘Mulki’ in Hyderabad. If I lose that status, I shall become, in Homer’s phrase, a ‘lawless, homeless, hearthless one’ I shall have to appeal to the International Commission for Refugees. Where will they send me now that I am past the productive -- and sad to admit even the reproductive age!

This entire hullabaloo arose because with her election as President of the Congress Party, Sonia Gandhi, also became a potential Prime Minister of India. In fact, she is already the Leader of the Opposition in the Lok Sabha and thus a shadow Prime Minister. In our system of party politics which is a play of light and shade, at periodic intervals, the shadow becomes reality, and reality the shadow. To pre-empt that occurrence, voices have been raised about her being a foreigner.

The ‘Mulki Formula’

People in Andhra Pradesh are quite familiar with the working of the ‘Mulki’ doctrine of the former state of Hyderabad. Under that one had either to be born within the State or be a resident for 14 years to be a ‘Mulki’. Its rigour was further refined in the Six-Point Formula promulgated by the Government of India in 1960s. Under that, public servants can be transferred only within the three traditional regions of the State. For a student from the Andhra region of the State, it is easier to get admission to a university in any part of the world than in the Telangana region – and vice versa. It has only sharpened the demand for the separate state of Telangana.

It is an insidious form of the doctrine of ‘sons of the soil’, which has raised its ugly head lately in most of the States.

Domiciliary Qualification

As against that, in politics, there is no requirement of domicile. Any one can contest a seat for the Lok Sabha from anywhere in India. Thus, Sonia Gandhi and Sushma Swaraj, both residents of Delhi, contested from Karnataka in the last elections. Buta Singh, a Punjabi Sikh, contested from Rajasthan. The Rajya Sabha, which is supposed to provide representation to States has a requirement of domicile in the State from which a candidate can contest. That has been overcome by the ruse of renting a house in a city of the ‘safe’ State. Thus, R.K. Dhawan was able to become a member of the Rajya Sabha from A.P. by renting a house in Hyderabad.

Any citizen of India who is 25 years of age can contest for a seat in Parliament. Briefly, any Member of Parliament can become Prime Minister. The Congress Party has for their own reasons chosen Sonia Gandhi as their leader. In case the Party gets a majority of seats in the Lok Sabha, or can cobble a coalition claiming majority in the Lok Sabha, Sonia can lawfully become Prime Minister. It is that prospect that creates a panic amongst many aspirants to the Prime Ministry, and their followers. They argue that it is violative of our dignity as a nation to have a foreigner as Prime Minister. But she is now a citizen of India and it is pointless to rake up the past. In fact, she is already the leader of the Opposition with the rank of a cabinet minister.

Foreigners in India

In this context, it may be worth noting that in the past many foreigners have served India in various capacities with distinction. I am not referring to the paid officials of the East India Company or, later of the Crown. An Englishman, A.O. Hume, a member of ICS, denounced the revenue from the sale of liquor as ‘ wages of sin’. He wrote a letter to the Calcutta University graduates inviting 50 volunteers to join in a movement to promote the mental moral, social and political regeneration of India. This letter led to the formation of the Indian National Congress in 1885. He was Secretary or Joint Secretary of 19 out of the first 22 sessions of the Congress. In 1908, the Congress passed a resolution describing him as father of the Indian National Congress. Sir William Wedderburn, after his retirement, devoted himself to the promotion of the Congress. He was elected President of the Congress at its 4th session. Back in England, he became head of the India Party. Sir Henry Cotton retiring as Chief Commissioner returned to India and presided over the 1904 session of the Indian National Congress. Annie Besant, an English woman founded the Home Rule League to demand self rule for Indians. She was elected President of the Congress Party in 1917. C.F. Andrew was another Englishman who became a follower of Mahatma Gandhi and fought for the freedom of the country. The ‘Mother’ of the Pondicherry Ashram was French, but revered by Indians. After attaining independence in 1947, the first Governor General appointed by us was an Englishman. When an Albanian missionary, settled in India, was awarded the Nobel Prize in 1979, we celebrated her as an Indian. No one then raised the point of Mother Teresa’s foreign origin.

Indians Abroad

Look at the other side of the coin. Persons of Indian origin were elected members of the British House of Commons. Some sat in the House of Lords. Swaraj Paul is still there. Daleep Singh Saund became a senator n U.S. Some have been elected to the legislatures of States. Vaz was a junior minister in England until recently. Another is a minister in Canada. We cried foul when a duly elected Prime Minister of Indian origin was toppled in Fiji.

People’s Choice

The criterion is the judgment of the public as reflected in the popular vote. She has already crossed the first hurdle. The oldest and the largest political party in the country has chosen her as its leader. The voters have duly elected her as a member of Lok Sabha. If the people are against her, nothing prevents them from defeating her in elections. The objections raised against her as being a foreigner, have led to ludicrous counter-objections that Advani is a Pakistani, and Vajpayee is an Aryan. Today no country in the world can claim ethnic purity. In India, we rejoice in our pluralism. All the religions of the world co-exist in this ancient land just as all the climatic variations of the world are replicated here. We have laid down the rules of the game of power in the Constitution. Let us play the game according to them.

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A New Beginning

A New Beginning
By Narendra Luther

I share my first name with the chief Minister of Gujarat. But I don’t share his claim, his blame and now his fame. Nor do I have the inclination or the capacity to do so. For what he has achieved is based on fear, and numbers. Fear does not last. The extreme of fear is courage. When you have nothing further to lose, you stand up.

However, he has helped raise a basic question: Are we secular? As one who suffered the trauma of Partition as a child, I have a stake in secularism. The question often asked derisively is: what is secularism? It has been dubbed as plain non –concern about the majority community, or cynically equated with appeasement of the largest minority. There are lofty definitions of secularism, which are as old as the hills. As a working formula, Sarva Dharma Samabhava – equal respect for all religions can’t be improved upon. Democracy is based on the concept of equality of all persons. Once we accept that, caste, creed, colour -- all become irrelevant. Human being and his/her welfare is what matters. And that welfare is a common denominator cutting across the barriers of community and religion. For decades since Independence, we have heard the slogan of Roti, Kapda, and Makan – food, clothing, and shelter, and its generic substitute – Garibi Hatao. Now, food clothing and shelter have no religion. When I was a young child, at every station when the train stopped, vendors came shouting ‘Hindu Pani’, and Muslim Pani’. In our smugness, we took water from our respective communal pitchers, not knowing that it had come from a common source. It quenched thirst irrespective of who was dispensing it. Shylock, the much-maligned Jew speaks for the whole humanity in his spirited reply to Salerio in ‘The Merchant of Venice’:

‘He hath disgac’d me and hinder’d me half a million; laughed at my losses, mocked at my gains, scorned my nation, thwarted my bargains, cooled my friends, heated mine enemies. And what is the reason? I am a Jew. Hath not a Jew eyes? Hath not a Jew hands, organs, dimensions, affections, passions, fed with the same food, hurt with the same weapons, subject to the same diseases, healed by the same means, warmed and cooled by the same winter and summer, as a Christian is? If you prick us, do we not bleed? If you tickle us, do we not laugh? If you poison us, do we not die? And if you wrong us, shall we not revenge? If we are like you in the rest, we will resemble you in that…. The villainy you teach me I will execute; and it shall go hard but I will better the instruction.’

That about sums up the situation in Gujarat – and even in the rest of the country. In what respect are the members of different communities different from each other in their civic needs and wants? And politics is concerned only with the civic side of citizens. It is not – indeed should not concern itself with their private beliefs and faith. Note the last sentence of Shylock. They will retaliate. And retaliation may take different forms. If they are not conventionally equal in arms with the other, they will resort to guerilla warfare, as Sivaji did with Aurangzeb. The modern variation of that is terrorism. And you can’t fight terrorism unless you tackle its real causes and roots. The dharma –duty of a ruler is to ensure conditions of civilized existence for its subjects. That is the raison d’etre of the State. In that, the State cannot take a partisan stand. It cannot let groups of citizens settle their scores by taking law in their own hands. As Chief Minister, Modi had no religion, no attachment, and no consideration except the security of the citizens of Gujarat.

Gujarat underlines the tragic fact in our political life that we have been highlighting non-issues. What was the gaurava of Gujarat, which was brought in to drum up the passions of the people there? Gujarat’s gaurava is Mahatma Gandhi who laid down his life for communal amity. In Gujarat, every man is called Bhai and every woman a Behn irrespective of their community or religion. With such universal brotherhood, and sorority, a surprise so much blood shed should have take place there. But feud within families is generally far bloodier than normal warfare. Civil wars destroy more than external aggressions.

Having said that, I shall like to address the other side too. For too long have they gone on blaming the majority for all their ills. For too long have they gone on harping on their separate identity, which resulted in the creation of Pakistan. For centuries, they have ruled this country. Why did they become backward then? Why do they plead their backwardness as a reason for getting special treatment?? Who prevents them from removing their backwardness through education? The Constitution provides level playing field for all – plus special safeguards for minorities. As the case of Pakistan has shown, religion does not unite; language does not bond. If that were so, Bangladesh should not have come into being. We have to rise above language and religion. There is always scope – even need for reform. The impulse for that has to come from within.

Iqbal said ‘religion does not teach hatred. He was wrong. Four centuries ago, Dean Swift observed bitingly: We have enough of religion to hate one another, but not enough of it to love one another’. I am not sure whether we need more of it or less of it. Can’t we live just as plain human beings?

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Liquid Famine

Liquid Famine
By Narendra Luther

This is the year of water. So, let us look at water before it flows into history.

Water is life. Rivers and water bodies are sources of sustenance for fauna flora and humans. That is why most of the cities of the world were established on the banks of rivers. Great civilizations developed and flourished on the banks of rivers like the Tigris, the Nile, the Euphrates, and the Sind. With the change in the course of rivers, or their drying up, cities are known to have vanished.

Basic facts about water

A few basic facts about water: First, from the day the planet earth came into being till today, the amount of total water availability has not varied.

Second, we have been tempering with the traditional systems of reservoirs of water, both natural and man-made. Constructions like factories, buildings, and other obstructions have been allowed to come up in the catchments. This has resulted in blocking of natural flows of water.

Third, the water supply systems have been increasingly centralized. In place of dispersed storages created by nature or local communities, official reservoirs have been created and distribution from them has been placed under centralized bureaucracies.

Fourth, desilting of water bodies and channels has not been attended to routinely, thus reducing their storage, and carrying capacity respectively.

Last, in new colonies and the laying of roads and lanes, natural drainage has not been respected and no proper substitute plans have been provided. That has resulted in water logging in various areas even after a brief shower.

The looming scarcity

In addition, global warming has adversely affected weathers and seasons. Rains have become erratic. They don’t conform to seasons. That has affected the system of water supply, which is predicated on seasons. Indian agriculture has traditionally been called a ‘gamble in monsoons’. Now the magnitude of the gamble has been enhanced by the uncertain opening time of the ‘casino’.

We therefore face a situation of water famine unheard of before. Cassandras have predicted acute shortage of water even by 2020’s and a permanent scarcity by 2050. Rural Jills have to trudge up to ten kilometers to fetch a pail of water. It is quite conceivable that the wars of the future would be for water more than for oil. In India, we already find ‘civil wars’ between the riparian states like Karnataka and Tamil Nadu, and Karnataka and AP for sharing of waters from common river sources.

The Garland Canal Project

A paradox in our water situation is that when some areas are suffering from drought, others have deluges. In order to develop a balance, the late Dr K.L. Rao, an eminent engineer who became the minister for irrigation of India, conceived the ‘garland project’ four decades ago. Considered too ambitious and costly, it was not pursued. Now, the present government has revived it and has set up a Task Force to work out the details of the project which is estimated to cost Rs. 5,60,000 crores. I cannot comment upon the practicality of the project at this stage except that it seems too ambitious and given the vicissitudes in our political set up, may not be pursued to its conclusion. Also, it may be bogged down by the sorts of conflicts between states which we are witnessing even today. The situation is grim and is becoming worse every year. Mr. Sompal, member of the Planning Commission in charge of Water Resources has caustically observed that ‘the river linking will not happen in our lifetime’.

In early June 2003, the Hyderabad Urban Development Authority organized an International Workshop on Lakes in Hyderabad. It was part of the expression of its concern about the lack of maintenance of water bodies which is a contributing factor in our water problem. A strange phenomenon is at work in India and other developing counties. The routine maintenance of public assets and works is generally neglected. At the same time, new investments are being made in creating new assets. Because of this policy, the initial capacity and efficiency of the existing utilities goes on diminishing progressively. In the case of Electricity Boards, for example, loss in transmission and frequent breakdowns is attributed by technical people to inattention to maintenance and upgradation of the existing ‘plant’. Similar neglect is in evidence in the case of water sources. We allow this neglect till a crisis develops. Then it is tackled on an emergency basis. That is because the creation of new assets makes news while their maintenance of the existing assets goes unnoticed. So, both from the pint of view of drama and votes, attention is paid to new projects and not to routine maintenance of old ones. A manager of a public utility becomes a hero when he tackles a crisis though it might have been created by his own negligence.

Story of Lakes

A good example is provided by the Workshop on lakes referred to above. Encroachments on lakebeds, their pollution by the free flow of sewerage into them and diversion of water from them has been allowed unchecked. In Hyderabad, the Vengala Rao Park in Banjara Hills was recently inaugurated with great fanfare. No one mentioned that it was laid on the dead body of a lake which was systematically killed by encroachers and land grabbers. Earlier, similar development had happened in the case of Mansab Tank. As the very name suggests, it was a lake. Today there is a habitation – and a park there.

Lopsided priorities

At the Workshop referred to above, Mr. Sompal, Member of the Planning Commission expressed his concern at the lack of adequate concern for the development of water resources. He said that while Rs. 98,900 crores were allocated to the telecommunication sector in the 10th Plan, only 3,300 crores was provided for water resources. In the 9th Plan the allocation was Rs. 92,600 crores for the telecom sector and Rs. 1955 crores for water resources. We are trying to provide better communication for people whose very existence is at stake!

It was also announced at the Hyderabad Workshop on Lakes that it is proposed to privatize these water bodies. That would be only legalizing the existing situation. Already water bodies are treated by people as private property. Witness the encroachments, constructions, landfills and diversion of water that is taking place in lakes. What is required is more effective public control over them and not offering them to private parties.

Earlier people have died of food famines. The Nobel Laureate, Amartya Sen has observed that famines take place in dictatorships, not in democracies. He was referring to food famines. His logic is that the public awareness of the developing situation and the clamour raised about them will prevent their occurrence. Well, the new famine of water is developing under democratic regimes in India. Indians will not die of starvation henceforth; they will die of thirst. The only relieving feature of such a death is that it is quicker.

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A Form of Wealth

A Form of Wealth
By Narendra Luther

It was once said, ‘ if wealth is lost, nothing is lost, if health is lost something is lost, if character is lost every thing is lost.’ Such a statement could have been made only by some one who was poor – and before electoral politics was introduced in India. Now the order has changed. We see every day that wealth is every thing and the loss of character does not mean anything. On the other hand, it only increases the chances of becoming wealthier. But health remains in the middle of either order. You can strut about without character, but you can’t move from your bed without good health. You can earn pots of money, but you can’t enjoy it without good health. You can only make doctors wealthy.

Health is so important that in every society an inquiry about it forms an integral part of the initial greeting. It is a curse of human estate that you have to do so much to maintain good health. Animals keep their health merely by living their life. They remain healthy unless some human being inflicts some injury on them. Veterinary hospitals have been opened by human beings for animals, largely to keep them in an unnatural state – and for their own amusement. However, not being one myself, I don’t know much about animals. I am quite surprised when some people make pronouncements about the likes and dislikes of animals, like: ‘ O! dogs love biscuits’. All I know is that they like to be left alone and that is one thing that we don’t do. We are essentially ringmasters in a circus. When we say we love animals, we mean those whom we keep under our control.

However, let us revert to the problem of maintaining good health in humans. There is an old saying that prevention is better than cure. Surely, it was not a physician who would have said that. Who would want his business ruined? I believe the reverse of it – cure is better than prevention. Prevention is a daily nuisance, a regime of constant denial, something that may finally turn out to be entirely unwarranted. On the other hand, a cure becomes necessary only occasionally and makes for a good departure from routine. I do not like the hard work involved in trying to maintain good health. One of them is taking some sort of exercise every day – like walking. Now, walking to no purpose is a complete waste of time and energy. I walk when I have to reach somewhere, for some work and not just to return tired after half an hour or so.

To know the importance of good health, it is necessary to fall ill sometime. A healthy person does not know what it means to be healthy -- or sick. A sick person knows both and so is better informed. I am not advocating the cause of ill health. I am not an agent of the medical profession. I am talking of small harmless illnesses like a bad cold, a minor hurt, and a small fever. A sort of situation, which is not life – threatening, and is generally described as ‘indisposition’ in the medical bulletin of VIP’s. It provides you with much- needed break from routine, and a short absence from your social circle. It enhances your social importance. People enquire why you were absent from a particular function. It generates sympathy for you. It provides you an opportunity to know who cares for you and how much. It is an index of your importance. It distinguishes friends from foes. Friends want to know if your indisposition is something serious -- and are disappointed if it is not. On hearing about the sickness of a friend, the instinctive remark is, ‘ Nothing trivial, I hope’.

Callers ask you how you fell ill. Some people seize upon that opportunity to transform themselves into an Ancient Mariner. I have heard such sob stories many times. Sometime, the tape is replayed when another caller drops in while I am still there. Good manners prevent me from interrupting. That is a signal for me to leave. I do not get into narrating the Arabian Night when I fall ill. I try to dismiss it as ‘one of those things’. But some callers are not satisfied. Last time I got reports that they spread the canard that I was merely feigning sickness since I could not say how it all happened. So, credibility lies in conformity.

If you are not the social type, it provides an opportunity to be all by your self. Just loll about in your bed and listen to your favourite music, or read a book that was lying neglected on the shelf awaiting your attention. It also gives you an excuse not to do the daily shave or take he prescribed bath or even change your clothes. You can ask your favourite dishes to be prepared and, having savoured them, sleep as much as you like. During the period of your indisposition, you are the centre of the world for the family. The rest of the world becomes secondary. It also provides time for you to brood, to think about the worthwhile ness of your work and to think of doing something different, or the same thing differently. It is during such interludes of enforced idleness that most of the inventions of the world were made, and some careers changed. George Bernard Shaw put it in his own way when he said,’ I enjoy convalescence. It is that part which makes illness worthwhile’

Medical advice is never so freely available as when you are unwell. Callers will tell you how they got out of a similar ailment by taking a particular medicine. If you are on allopathic system, some one will advice you to go in for homeopathy. If you are already an addict of the sweet pill, your well wisher will exhort you to try Ayurveda. If you are a votary of this native system, some friend will ask you to come out of superstitions and orthodoxies if you want to live at all. Some persons start parallel streams of treatment hoping that their recovery will be expedited by the double or triple dose. Some diseases are infectious. Unfortunately, health is not. They should try to make health also infectious.

I am not a serious person by nature. I cannot therefore be an advocate of serious sickness. I am talking about minor ailments, which are part of a healthy life. If you are feeling low, neglected by the family and friends, taken for granted by colleagues, my advice is contract a minor illness -- and sees the difference. It is good for your morale.

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A Fable for our Times

A Fable for our Times
By Narendra Luther

Once upon a time, there was a wolf. He felt thirsty and went to the nearby stream to drink water. There he saw at a distance a lamb also drinking water. Suddenly he felt hungry. But he wanted to appear to be reasonable because the local panchayat had promulgated a rule that no one would be killed without due process. So, he went up to the lamb and asked him why he was polluting the water. The lamb replied meekly that he could not be doing so because he was drinking down stream while the wolf was drinking up stream. The wolf then thought of another ruse. He asked him why he had abused him last year. The lamb again replied respectfully that it could not be so because he was not even born then. At this insolence the wolf said, ’Well, if it was not you, then it must have been your mother’. Saying that, he pounced upon the lamb and ate it up in no time.


The wolf then sought the blessings of the Panchayat for his taking the law into his own hands. Some senior members of the Panchayat said what the wolf had done and was doing was not right. The wolf said the members did not know that the world had changed and that it must now listen to the wolf because he knew what was best for the animals. However, when the wolf sensed the mood of the majority of the members, he said that the subject need not be discussed. After all discussion was all talk. And talk was less important than work.

Earlier there used to be a bear and generally, if the wolf exhibited some overbearing trait, the bear would object and warn to him to behave. Lately, however, the bear had become unwell and had begun to depend upon the wolf even for its sustenance. But this time, he sent a message from his bed that he did not like what the wolf had started doing. An old fox and a cheetah whom the wolf had once mauled badly also joined in the protest. They all felt that the old world in which the wolf and the bear had always opposed each other was good for the other animals. But there was no point in moping about it.

We have all read the old nursery rhyme:
‘Mary had a little lamb whose fleece was white as snow
And every where that Mary went the lamb was sire to go.’
Not only that. Whatever Mary asked, the lamb was sure to do. Once Mary decided to fight a burly fellow who had annoyed him. The lamb joined him readily.

The fable and the nursery rhyme have come alive today. It does not require much imagination to identify the wolf and across the Atlantic, our little Mary’s Lamb. I write this on Day 6 of the campaign of the wolf and Mary’s Lamb against the lamb. The result seems to be a foregone conclusion but the tragedy must unfold itself in slow motion.

In one fell blow, the US has virtually sidelined the UN. It has mocked at world opinion. It says that no country should amass weapon of mass destruction. But that dictum does not apply to it. What is the use of being a super power if you are below the law like any other weakling? The sole super cop of the world needs to have weapons to discipline the anti-social elements. In George Bush’s Animal Farm, as in George Orwell’s, ‘All animals are equal. But some are more equal than others’.

No, the US has not merely sidelined the UN. It has buried it, like the League of Nations was. The international ‘social contract’, which first found expression in the League, and was later refined in the UN, has been scrapped. It has taken us back to the ‘state of nature’ where might was right. That was the primordial law of the jungle. That is the only practical basis on which life can be lived under the new order. The US has also thrown out the America dream of liberty, equality and the pursuit of happiness. Earlier it was held to be universal. Now it is only for the Americans. So out goes the UN, which embodied all these values. Time has now come for another world body to emerge from the ashes of the UN -- if it dares.

America, which attaches such importance to public opinion, has decided to experiment how far it can go in flouting it on international scale. There are protests all over the world. But people obviously do not know what is good for them. Mom used to know. Now since she is no longer there, Uncle Sam will tell them what is good for them. A grand coalition has been formed with Mary, its lamb, some foxes, and mice. They will all get their share of the carcass when the hunt is complete. Well that is the promise for now. But when once the hunt is complete, the hunter may want to go ahead to new grounds. After all the world is full of quarries if the hunter has the will and the weapons to go on.

They say America wants oil. Yes, it does. Who does not? But America professes loftier objectives. It wants to rid the world of the terrorists and replace the axis of evil with the axis of virtue so that every one can then pursue the American dream all over the world without having to go to America. A truly noble objective. So much in the interest of all of us. Shouldn’t we be grateful?

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A multi-faceted prince

A multi-faceted prince
By Narendra Luther

The founder of Hyderabad, Mohammed Quli Qutb Shah (b.1565; d.1611) was a prince, poet, lover, and a builder. He ascended the throne in 1580 at the age of 15 and ruled for thirty-one years.

Lover

As a young prince he fell in live with a Hindu maiden, Bhagmati by name. In 1591 he founded the new city 6 kilometers from Golconda across the river Musi and after his beloved, called it Bhagnagar. Its chronogrammatic title which yields the year of its completion, was Farkhunda Buniyad which in Persian means ‘of fortunate foundation’ – the equivalent of the name Bhagnagar.

It was one of the first elaborately planned cities anywhere. The Sultan wanted it to be ‘unparalleled in the world and a replica of heaven itself’. The inspiration for its architectural plans and layout was drawn from Iran – and in particular the then new city of Isfahan.

Builder

First of all, the Charminar was built as the city centre. Four roads were made to radiate from it in the four cardinal directions. Fourteen thousand shops, houses, inns, baths, schools, and mosques were built as part of the original plan. Amongst the original public buildings was the Dar-ul-shifa or the general hospital. Some of the buildings including this hospital still stand today. However, none of the dozen-odd palaces, which were constructed by Mohammed Quli, has survived the ravages of the Mughal invasion and subsequent neglect. Some had as many as nine storeys. Aurangazeb, on his inspection of the city after the Mughal victory in 1687 was surprised to see such tall and magnificent structures.

The city had extensive gardens both within and without it and the name of some localities still carry the prefix or suffix of bagh (garden). The French traveller, Thevenot noted the garden-city character of Bhagnagar and wondered how the arches of mansions supported the weight of terrace-gardens. Tavenier, Barnier, Ferishta, Abbe Carre and other foreign visitors in the 17th century and subsequently sang paeans in praise of the city. Many believed that it was bigger and better than the Mughal cities of the day like Agra and Lahore!

Mohammed Quli was as great, if not a bigger builder than Shah Jahan the Mughal was. A recent study by a German architect has tried to prove with reference to the verses in the holy Quran that Mohammed Quli’s injunction about the new city was not a mere figure of speech. The city was in fact laid on the pattern of the Garden of Eden in its essential features.

Poet

Mohammed Quli was a prolific and a versatile poet. He wrote nearly 1,00,000 lines of poetry in Persian, and in every genre of what was later to be called Urdu.

Before him Dakhni poetry had been largely religious. Quli introduced the secular element into it. He talks of nature in its variegated aspects, seasons of the year, flowers, fruits, vegetables, gardens, social life, customs, and festivals. He sings of the pleasures of physical love with a rare candour and abandon. For him there is no difference between a Hindu and a Muslim:

Kufar reet kya hor Islam reet
Har ek reet mein hai ishq ka raaz

(What is the heathen’s creed -- and the Muslim’s.
Every practice is based on the secret of love.)

Further:

Main na janun Kaba o but khana o maikhana koon
Dektha hoon par kahan diktha hai tuj mukh ka safa

(I don’t know the holy Kaaba, the idol’s temple or the tavern,
I look everywhere but can’t see a face as clear as yours)


On love he has some observations of universal truth:

Suno log meri prem kahani
Keh peela hai rang ashiqui ki nishani

(Listen folks to my tale of love,
A palate complexion signifies a lover).

Figures of Speech

Quli often employs the devices of alliteration and onomatopoeia very effectively. Note the following:

Piya soon rat jagi hai so dikthi hai sudhan sarkhush
Madan sarkhush, sayan sarkhush, anjan sarkhush nayan sarkhush

(Oh lady, you have kept the whole night awake with your lover.
Cupid is happy, so are the couch, the collyrium - and your eyes)

Dandana garja joban badal niman
Kangana jhalkar minj sunao tum

(Youth thunders like a cloud.
Let’s hear the jingle of bangles).

Unfortunately, the rhythm and internal rhyme abounding in his poetry can’t be put across in translation adequately.

Hindi element

Quli had a sound and extensive knowledge of the Hindi ragas. He mentions Asavari, Dhanashree, Gauri, Malahar, Kalyan, Basant and Ramkali in his poems. He declares his preference for music in the following couplet:

Mere sang mil bajaati sankh gaati, Sankhara abhran
Sriraga jo gati istri to mujko bhati hai

(She who plays the conch with me and sings Snakhrabhram,
The one who sings Sriraga -- that woman I like).

Quli’s choice of subjects was unlimited. He covered the entire range of life in its variations. His idiom sprang from the soil and his language was the one spoken by the common people in their daily lives. He has been compared to Nazeer Akbar Abadi of Agra (1740-1830) as a people’s poet. But Nazeer was a plebian, whereas Quli was a ruler.

His range

Quli is a poet of sight and sound, of relish and savour, of fragrance and redolence, of spice and flavour, of sunrise and daylight, of rhyme and rhythm, of dance and music – of the celebration of life. His poetry glorifies all phases of biological existence. He rejoices in seasons of the year, the rhythmic succession of which makes the sum of our life-spring, monsoon, and winter, summer. He celebrates festivals, birthdays, weddings, New Year Days. On each topic, there is not one poem, but many. As life’s cycle goes on, he reverts to each of these recurring events with renewed vigour. He doesn’t get bored with life, because every aspect of it excites him. There is no pessimism or cynicism in him. He is an extrovert whose reaction to events is always positive. He gloats on being the favourite ‘servant’ of the Prophet and the Imams, which made him a favourite of Fate. He glories in being a ruler and living a life ease and sensuality. A pure sense of life pulsates through his writings.

A Misconception

Some people say that Mohammed Quli was also a poet in Telugu. No such claim has been substantiated. I have been able to find only three words of Telugu in his entire anthology – ‘Em Mari em’.


His invocation at the inauguration of the new city of Bhagnagar, has become famous:

Mera sheahar logan soon mamoor kar
Rakhya joon tun darya mein min Ya Sami

(O God, fill my city with people, as you have the river with fish)

Obviously this prayer was heard and the city now suffers from over- population. It has one of the highest rates of growth in the country!

For his legendary love for Bhagmati, and his rich and enchanting poetry, Mohammed Quli has won a permanent place in the hearts of the people of the city. An annual festival is held to commemorate him. Generations of singers have sung his poems. Amongst them the most popular is:

Piya baj pyala piya jai na; piya baj ik til jiya jai na
Kate hain piya bin saburi karo; kaha jai amma kiya jai na
Nahi ishq jis woh bada koodh hai; kadi us say mil baisa jai na
Qutb Shah na do mujh divane ko pand; diwane ko kuch pand diya jai na.

(Without the lover one cannot drink the cup!
Without him one cannot live for a moment.
They counsel patience in the absence of love.
Ah! It is easier said than done.
One unacquainted with love is a half-wit!
Don’t ever have anything to do with him.
Don’t give me any advice to a lunatic like me
You can’t din sense into an insane person).


Mohammed Quli is regarded as the first Urdu poet with an anthology to his credit. Dr.Zore edited his anthology for the first time in 1940. Professor Syeda Jaffar brought out a more extensive volume in 1985. Such is the liberal use of Hindi expressions and idiom in his works that, but for the script, he might even be considered a poet of Hindi.

No wonder that of all the rulers of the Deccan, no one is remembered more fondly than this versatile man. He is commemorated every year on a befittingly grand scale.

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The Demise of Dakhni

The Demise of Dakhni
By Narendra Luther


With the fall of Golconda in 1687, the Dakhni suffered a collapse – almost a demise.

Incidentally, Golconda was the last of the southern sultanates to fall to the Mughals. The language which had ruled the roost till then now went under and was superceded by Urdu of the North. Hitherto the term ‘Urdu’ had not been used at all. Dakhni and also the language of daily use in the North were referred to as Hindi. The conquest of Golconda by the Mughals had an effect somewhat similar to that of the conquest of the South by Allauddin Khilji four centuries earlier. The language, which had been used in Delhi and around, came along with the new rulers and overpowered the native language. The word ‘Urdu’ means an ‘army camp’ in Turkish. Hence it was used for the language spoken by the soldiery and the man in the street. By definition, it could not have been very developed as a literary vehicle.

However, unlike individuals, languages don’t die all of a sudden. They linger on and it takes decades - even centuries - for them to be completely wiped out. Dakhni was reduced to the status of second-rate language, and then to that of a dialect.

Vali Dakhni (died 17070)

The most famous name during this twilight phase of Dakhni is that of Vali Dakhni. He was born in Gujarat, which at that time was considered a part of Deccan. His compositions of that period bear the same stamp as that of earlier Dakhni poets and writers. It is virtually Hindi and there are lots of words, similes, and metaphors drawn from the Hindu mythology Note the reference to the Hindu holy places like Kashi, Hardwar and the river Yamuna in one of his poems:

‘Koocha-e-yar ain Kasi hai, Jogi dil wahan ka basi hai,
Pi ke bairag ke udasi soon, dil pe mere sada usdasi hai
Ai sanam tuj jabeen upar yeh khal, Hindu-e- Hardwar basi hai
Zulf teri hai mauj Jamuna ki, Til-e- nazk uske joon sanasi hai


(My beloved’s street is Kashi, my heart is its resident
Separated from my beloved, I am always morose
The beauty-spot on your cheek, is a Hindu residing in Hardwar
Your tress is the wave of the Yamuna, the spot near it is the mendicant)


In one of his poems its amusing to know that while talking of ‘kufr’ (heathenism), he talks of Ram:



‘Kufr koon tor dil soon dil mein rakh kar neeyat khalis
Hua hai Ram bin hasrat soon ja Lachchman so Ram iska


There is an echo of Mohammed Quli in the following couplet:

‘Sajan ka baj alam mein dagar naeen,
Haman mein hai magar ham ko khabar naeen’.

(None else matters in the world except my love
He is within me, yet I am unaware of that)


He is believed to have died in the year of Aurangazeb’s death -- 1707. However, before that his compositions had reached Delhi and won acclaim. Later, he himself visited Delhi and was warmly received in the literary circles there. In Delhi, on the advice of the well known poet, saint and scholar, Shah Sa’adullah Gulshan, he started writing in Urdu with an overlay of Persian which was the vogue in Delhi.

There is a noticeable difference in his poetry after that. Note the following:

Us ko hasil kyonke ho jag mein faragh-e- zindagi
Gardash-e-aflak ho jis ko ayyagh-e- zindagi

(How can he ever find his peace of mind
The cup of whose life is forever revolving like sky?)

Vali is therefore an inhabitant of two worlds – Deccan, and Delhi. He is a poet both of the Dakhni, as well as of Urdu. He introduced the two languages to each other and built bridges between them. Then, he walked, as it were, over that bridge to what was to become Urdu. Garcon de Tassy, a Frenchman edited his anthology in French in 1823.

Behri (died 1718)

Qazi Mahamood Behri is another well-known name of the period. He is believed to have died in 1718. He wrote a long poem called ‘Man Lagan’. According to Dr. Moonis, Behri has probably used more Hindi words in his poems than any other poet:

Ai roop tera rati rati hai, Parbat parbat pati pati hai

(You reside in the smallest object, in every mountain, in every leaf)

He also wrote a eulogy of the new emperor, Aurangzeb.



Shah Turab


Shah Turab’s ‘Man Samjhavan’ (1758) can be considered to be the last composition in Dakhni. It is a fee translation of ‘Manache Shlok’ by the Maratha saint-poet Ramdas (1608-81). Part-religious, part- reformist, it preaches principles of good living.

The opening lines of his composition are:

Sifat kar awwal us ki jo Ram haiga, usi Ram se ham ko aram haiga
Sada Ram ke nam soon kam haiga, haman dhyan usi ka subho sham haiga

(Praise the one who is Rama, He gives us solace
Always concerned with him, forever absorbed in him)

Further, he establishes an identity between Krishna and Ali;

Kishen jis ko kehte Ali nam haiga, Ali nam lene soon aram haiga

(Krishna is the same as Ali, you get peace by taking Ali’s name)


The poet calls himself a ‘Hussaini Brahmin’. It is said that in Pushkar in Rajasthan there is even now a group of dervishes who called themselves ‘Hussaini Brahmins’. They make their living by begging in the name of Hussain. They have adopted Hindu customs and eat only with Syeds amongst Muslims.

The late Professor Naseeruddin Hashmi enumerates 22 poets in the post- Golconda era – including Vali and Behri.

By a strange twist, Dakhni, the older and senior language, having been fully assimilated into the ‘language of the market’, was given the honour of its ancestry by being designated ‘ancient Urdu’. It is interesting to speculate what would have happened if, instead of being conquered, the Deccan had conquered the North!

But then it is one of the ‘ifs’ of history – and of literature.


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