Editor: Rekha Saraswat

THE RADICAL HUMANIST

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

Founder Editor: M. N. Roy

DECEMBER 2014

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The Radical Humanist

www.theradicalhumanist.com

Vol. 78 Number 9 December 2014

Contents 1. From the Editor’s Desk: It is now time to move on!

—Rekha Saraswat 2. From the Writings of M.N. Roy: Historical Role of Islam: Mohammad His Teachings 3. Guests’ Section: Marxism – A Philosophical Analysis —Dr. G.V. Krishnarao What will people of Delhi opt for?

—Uday Dandavate Nature and Status of SC/ST Education: Inequity and Social Exclusion —K.S. Chalam 4. Current Affairs’ Section: The Curse Of Caste —Kuldip Nayar 5. IRI / IRHA Members’ Section: Gandhi’s Relevance in Today’s World —K.P. Reddy Mrs. Ellen Roy —Jawaharlal Jasthi Reminiscing Manoj Datta —Ajit Bhattacharya 6. Academicians' Section: Ancient Culture —Chandrahas 7. Book Review Section: a) A Look at Gender Development —Dipavali Sen 8. Humanist News Section: a) IRI GBM & Trustees Meeting Notice b)In the Mirror of CAG

Monthly journal of the

Indian Renaissance Institute Devoted to the development of the Renaissance Movement; and for promotion of human rights, scientific-temper, rational thinking and a humanist view of life.

Founder Editor: M.N. Roy Editor: Dr. Rekha Saraswat Contributory Editors: Prof. A.F. Salahuddin Ahmed, Dr. R.M. Pal, Professor Rama Kundu Publisher and Printer: Mr. N.D. Pancholi Send articles to: Dr. Rekha Saraswat, C-8, Defence Colony, Meerut, 250001, U.P., India, Ph. 91-121-2620690, 09719333011 E-mail articles at: rheditor@gmail.com Send Subscription / Donation Cheques in favour of The Radical Humanist to: Mr. Narottam Vyas (Advocate), Chamber Number 111 (Near Post Office), Supreme Court of India, New Delhi, 110001, India n.vyas@snr.net.in Ph. 91-11-22712434, 91-11-23782836, 09811944600 Please Note: Authors will bear sole accountability for corroborating the facts that they give in their write-ups. Neither IRI / the Publisher nor the Editor of this journal will be responsible for testing the validity and authenticity of statements & information cited by the authors. Also, sometimes some articles published in this journal may carry opinions not similar to the Radical Humanist philosophy; but they would be entertained here if the need is felt to debate and discuss upon them. —Rekha S. 2

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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 17th Century ‘reason’ and ‘rights’ came to be recognized as the two primary requirements of the individual living in any society and state. The upper class, the rich, the rulers, i.e. the elite of all kinds never needed these two R’s while the poor, the down-trodden, the lower class were never allowed to expect these delicacies in their lives till then.

Being a twentieth century renaissance philosophy Radical Humanism (RH) thrives on these two fundamental concepts only. It is formed on the basic thesis of providing rights unconditionally to every individual to develop his potential and live a dignified life on this earth without any irrational obstacles created by the norms of society and the authority of state.

Therefore, wherever the society is liberal and the state is democratic radical humanism is growing.

But whenever the individual suffers discrimination in the name of caste, class, colour and creed the objectives of radical humanism are jeopardized. And whenever the society refuses to grow with the times and the state becomes autocratic the leaders of protests and revolts whatever their names and organizations are actually the whistle-blowers of radical humanism.

Whatever is added in the name of science and discovery in any part of the world is an addition to the theory of RH. And whenever technology assists the human being in leading a better life RH succeeds.

Any political party, any administrative organisation, any social institution that works for human amelioration is following the theses of RH under its own banner. All those institutions working for the amelioration of the exploited class, for the dalits, the backwards or for the oppressed women are actually working for the RH cause.

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And any government policies, in the Centre or in any state which implement laws that benefit the common man and bring relief to his life are helping the dream of RH come true.

All those people who actively participated in the national independence movement with these objectives in mind were Radicals. All those people who fought for these principles after independence as during Emergency through the total revolution movement of JP and are still doing so through various forums like PUCL etc., are radical humanists. All such endeavors that have helped promote the renaissance movement in this world were and are actually the means of endorsing the twenty two theses of the Radical Humanist philosophy.

Every individual who has a scientific approach towards life, who places human dignity above any kind of group subjugation, who does not discriminate identities on the basis of class, caste, creed and wealth, who has a cosmopolitan outlook and who has no religious bias is a Radical Humanist.

By now my readers must have begun smiling upon my efforts and claims in bringing the entire history of struggles and revolutions of human progress under the hegemony of RH. But it is true! Radical Humanism has nothing new to say except for redefining human culture and civilization on the basis of scientific, rational and moral renaissance values.

Then what are we supposed to do under the banner of Radical Humanism if all positive efforts towards human amelioration are being made by many other active political, social and cultural organizations and institutions? Sit back and relax? Or join them and merge? Preserve our philosophical heritage as an archival value?

Or take the responsibility of spreading awareness about the universality of our philosophy and its cosmopolitan applicability?

Then do we let it remain an intellectual activity and join others as and when the physical need arises?

—Rekha Saraswat

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DEC EMBER 2014 tribal deities. If the supreme God was not there he had to be invented. That was the chain of Mohammad’s thoughts. There was no imposture in it. Did not the rationalist Voltaire put forward the same argument more than a thousand years after it had found favour with the Arabian Prophet? But in the latter case, the argument was put forward in defence of reaction; Voltaire advocated the necessity of inventing a God because that would be the only guarantee for the 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 revolutionary purpose. When man’s mind is dominated by the belief in the supernatural, every progressive idea should be formulated in the terms of those beliefs if it were to secure popular support.

Besides, the idea of One God was not the invention of Mohammad. The idea had grown out of social conditions described in the last chapter. Mohammad’s mission was to discover evidence for the existence of One God. And if you wish to convince people you must adduce only that kind of evidence which can carry conviction to them.

But Mohammad’s search for God was not inspired by cynicism as in the case of Voltaire. It was an honest effort on the part of an ignorant man inspired by a zeal. In quest of the God who alone could save the Arabian nations, he retired to the desert and gave himself up to meditation, fasting and prayer – those familiar practices adopted by the prejudiced seeking divine inspiration even in these days of the twentieth century. And the result was as usual in all cases.

“He was visited by supernatural appearances, mysterious voices accosted him as the Prophet of God; even the stones and trees joined in the whispering,” Such experiences always result from cerebral disorder which takes place whenever the prescribed practices are carried too far. Fixed ideas, however fantastic or imaginary, may appear to take concrete form if the mind is focussed on them so as to exclude

From the Writings of M.N. Roy:

Historical Role of Islam Chapter V Mohammad and His Teachings founder of Islam has been Thecharacterised as “the man who, of all men, has exercised the greatest influence upon the human race.” There was, however, nothing very extraordinary about the man until he claimed the credit of divine revelation. The foundation of that dubious claim was no more or no less fictitious than in the case of the prophets, apostles and saints of all other religions. Christian arrogance called the Arabian Prophet an “Imposter”. But it has been forgotten that 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 the close of the middle ages, was attributed to the Christian Kind Frederic Barbarossa as well as to the Muslim philosopher Averroes.

If Mohammad was an “imposter”, he did not take up that role any more consciously than others who appeared as instruments through which the fiction of divine revelation became a reality and carried conviction with the ignorant and superstitious masses. Having conceived the ideal of national unity, Mohammad realised it could not be made acceptable to the warring Arabian tribes unless it were backed up with a supernatural sanction. People enjoying the bliss of ignorance and thinking in terms of preconceived notions, could not be convinced with any other argument. The will of minor gods could be overwhelmed by the will of a greater and all powerful God. The protection against the wrath of the former could be found in the mercy of the latter. The belief in the absolute sway of one supreme God can alone encourage people to revolt against the tyranny of a whole host of 4

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the consciousness of other sensations. A scientific study of the psychology of seers reveals the fact that “inspiration” or any other “religious experience” is the result of a pathological state brought about either accidentally or purposely through prescribed practices.

Mohammad acted as all those of his kind had done before him, or did after him. But in his case, there was a fact which must go to his credit. He was too shrewd a man to be deluded by those psycho-pathological symptoms which are taken for the evidence of spiritual elevation.

He was afraid that he was going mad, and might have abandoned his mission if his sagacious wife had not come to his aid in the nick of time. It was the rich merchant Khadija, mature with worldly wisdom, who was quick to appreciate the spiritual value of the mental aberrations of her husband. She persuaded him that his visions were not signs of insanity, but were messengers of God. Taking advantage of his psycho-pathological state of suggestibility, she could easily make him “see” an angel entering the room to deliver to him the Message of God. Undoubtedly, the drama could be enacted only in the setting of ignorance, superstition and prejudice, main characters being played under delusion. But that is how all religions are born.

There is no reason to think that Islam was an exception. It was an exception in the sense that, except for the invention of a divine sanction, it contained less of religious dogmas and metaphysical speculations than sound political sense, progressive social principles and admirable codes of personal behaviour. “He did not engage in vain metaphysics, but applied himself to improving the social condition of his people by regulations respecting personal cleanliness, sobriety, fasting, prayer. Above all other works he esteemed almsgiving and charity. With a liberality to which the world had of late become a stranger, he admitted the salvation of men of any form of faith provided they were virtuous.”

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The Koran was not the work of an intellectual, and hence contains some crude ideas and fantastic speculations. These obvious defects of the Koran easily overshadow its great merit even as the source of inspiration of a great religion.

But Mohammad’s religion was rigorously monotheistic; and as monotheism, it was uncompromising, which outstanding characteristic won for it the distinction of the highest form of religion. The idea of God is the foundation of religion in the philosophical sense. That idea cannot be free of all fallacies unless it leads to the conception of creation out of nothing. The rationalism of ancient philosophers – of Greece as well as of India – excluded the fantastic conception.

Consequently, religions growing out of the background of that primitive rationalism could not conclusively establish the fundamental idea of God. The result was that all the great religions – Hinduism, Judaism, and Christianity – eventually ended in one or other forms of pantheism which logically liquidates religion as such.

For pantheism identifying the phenomenal world with God puts the very idea of God under doubt. It disposes of the idea of Creation, and consequently, the idea of God must also go. If the world can exist by itself, from eternity, it is not necessary to assume a creator. And, deprived of the functions of creation, God becomes an unnecessary postulate.

Mohammad’s religion cuts the Gordian knot. It frees the idea of God from the embarrassment of primitive rationalism by bolding asserting the highly irrational idea of creation out of nothing.

The God stands out in all his glory. The ability to create not only the whole world but an endless series of worlds is the token of his all powerfulness. To have thus established the idea of God, albeit in a dogmatic and primitive manner, was the credit of Mohammad. For that credit he has gone down in history as the founder of the purest form of religion. Because Islam as a religion is irrationalism par

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excellence, it is so easily triumphed over all other religions which, with all their metaphysical accomplishments, theological subtleties, and philosophical pretensions, were defective as religions, being but pseudo religions.

Monotheism, however, is a highly subversive theory. While being itself the highest form of religion, it strikes at the root of the religious mode of thought. Placing God above and beyond the world, it opens up the possibility of doing without him altogether. Islam as the most rigorous monotheistic religion closed the chapter of human history dominated by the religious mode of thought, and by its very nature, was open to unorthodox interpretation, which eventually liquidated the religious mode of thought and laid the foundation of modern rationalism. “We may compare the working of Monotheism to a mighty lake, which gathers the floods of science together, until they suddenly begin to break through the dam….. The third of the great Monotheistic religions, Mohammadanism is more favourable to Materialism. This, the youngest of them, was also the first to develop, in connection with the brilliant outburst of Arabian civilisation, a free philosophical spirit, which exercised a powerful influence primarily upon the Jews in the middle ages, and so indirectly upon the Christians of the West.” Being the most perfected form of Monotheism, Islam played that role. The crudities of the Koran did not prevent its basic idea from flourishing into all its revolutionary consequences.

His severe Monotheism contradicted Mohammad’s claim to the sole Prophecy of God. While the Koran recognised Moses, Jesus and other Hebrew Prophets as apostles of God, Mohammad’s claim, if not openly disputed in the beginning, was secretly doubted even among his associates. Divinity of its founder is not the fundamental creed of Islam. And that distinction results from its strict Monotheism. Immediately upon the death of Mohammad, his followers were 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 the Prophet could die, and threatened to strike off the head of the messenger whom he suspected to be an infidel. Upon that the venerable Abu Bakr admonished the impetuous younger man with the following words, “Is it Mohammad or the God of Mohammad that you worship? The God of 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 his disappearance, called him an apostle, instead of the Prophet. With the less ambitious designation of an apostle, Mohammad was placed by his followers on the level of other religious teachers and law givers. Denial of the divinity of the Prophet made Islam the purest doctrine of Monotheism. Once divinity is conceded to a Prophet, before long he assumes the attributes supposed to belong only to the Supreme Being.

The unity of God or the absoluteness of the First Principle can no longer be maintained logically.

Dubious theological devices endeavour to reconcile the contradiction. The original simplicity of faith is lost either in theological dogmatism or mystical self-deception. Without the severity of its theology, Islam could not claim the historic role as creditably as it did. When the Prophet is deprived of divinity, or his claim to it is not generally admitted, the scripture cannot command absolute and infallible authority.

Consequently, some latitude is left for the mind of the faithful. The teaching of a mortal cannot have the majesty of eternal truth, and scriptural laws cannot claim immutability.

Until the twelfth century, Islam did not possess a homogeneous body of dogmas. Subject to the belief in one God, the Mussulman had a practically unlimited latitude for his spiritual life.

And history shows that the Arabian thinkers made free and full use of that flexibility of the

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new faith. In order to refute the Christian doctrine of Trinity, which they considered to be a vulgarisation of the sublime idea of the Supreme God, Muslim theologists developed the fundamental idea of religion to the most abstract form ever conceived by human mind.

They could perform first unparalleled feat of theological ratiocination because “the Monotheism of Mohammad was the most absolute, and comparatively the freest from mythical adulterations.”

The same authority testifies to the fact that the fundamental principles of religion laid down crudely by the founder of Islam were pregnant with the possibility of great development. And because of their rigid monotheistic nature, the development inevitably transcended the narrow limits of religious thought and culminated into a spiritual efflorescence which closed the age of faith. “Even before the communication of Greek philosophy to the Arabians, Islam had produced numerous sects and theological schools, some of which entertained so abstract a notion of God, that no philosophical speculation could proceed further in this direction, whilst others believed nothing but what could be understood and demonstrated;……..

In the high school at Basra, there arose, under the protection of the Abbassides, a school of rationalists which sought to reconcile religion and faith.”

During the first five or six hundred years of its history, Islam produced not only scholars who occupied themselves more with heavenly bodies than with heavenly beings, who quietly set aside the Koran and placed greater spiritual value on the study of profane books, but revolutionary thinkers who ruthlessly sacrificed faith on the altar of reason. Not a few “Commanders of the Faithful” themselves – those who reigned at Bagdad, Cairo or Cordova until the eleventh century – attached greater value to positive knowledge than to revealed wisdom. The independent Empire of Bokhara preferred poets to the priests, doctors of medicine to doctors of 7

divinity, and encouraged scientific research rather than the propagation of faith.

When we bear in mind that this line of intellectual development was opened up not only by the socio-political conditions created by the triumph of Islam, but originated in the central dogma of Mohammad’s religion, neither the curiosities of the Koran nor the primitiveness of the Islamic faith should permit us to underestimate the historical role of Islam.

Chapter Concluded.........................

References: 1.Draper, History of the Intellectual Development of Europe. Vol. I, p. 329.

2. Ibid.

3. Ibid 4. 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 the early thirties under a sentence of twelve years rigorous imprisonment, later reduced to six, for ‘conspiring to deprive’ the king-Emperor of his sovereignty in India. Looking back at events in the intervening period, one might wish that this book had been read more widely in the decade before the Indian sub-continent became independent and at the same time partitioned into two States. A better knowledge and more objective understanding of the history of Islam on the part of Muslim as well as non-Muslim India might have prevented much of the later tragic developments and human suffering. But it is never too late for knowledge and understanding to undo the harm that the lack of them has done. Hence, this small book on the historical role of Islam, in East and West, may itself have a historical role to play, apart from its intrinsic value as a scholarly treatise, beautifully written, on a fascinating chapter of human history]

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DEC EMBER 2014 culture is ignored. They have the same status as the science and culture of Greeks had. That is, historical. Our philosophical attitudes that have been standing still since a long time can be taken as examples of reactionary forces. That is so because there are so many explanations and analyses to the old philosophies of Sankara and others but no original ideology has come up. We may try to satisfy ourselves with the lack of original thinking. But there is not even an attempt to assess the impact of modern science on the ancient philosophies. Sciences like mathematics, physics, chemistry, biology and psychology are throwing new light on space-time, cause and effect relationship, mental capacity and life itself. If we take them into consideration, we may have to put our ancient philosophies in a museum. If we do not accept it, we will have to make an entirely different interpretation to the modern science.

We are forced to feel that our philosophers have chosen inactivity by ignoring developments in modern science. They are considered as reactionaries by many people in the states of Andhra, Bengal and Kerala. Not only that. These (progressive) people think that progressive features can be developed only by absorbing the western science. In their opinion, these progressive features can be developed by a new philosophy that reconciles progress with western science and this can be achieved only by Western Marxism. They believe it wholeheartedly and sincerely trying to that end. An analysis of results of recent (1955) elections in Andhra state would reveal how deep this concept has spread here. If we consider social progress important, it is necessary to analyse the merits and demerits of Marxism. If it has merits, we have to support it.

If not, we have to bring out its drawbacks and try to show a better alternative. If only a part of it is desirable, we have to accept it and build a new comprehensive philosophy with it. This is very essential. Now-a-days there is criticism of Marxism, but confined only to political, literary and a vague appraisal of Indian culture. This

Guests' Section:

Marxism – A Philosophical Analysis —Dr.

G.V. Krishnarao

[The late Dr.G.V.Krishnarao (popularly referred to as GVK) was an eminent scholar of Andhra.

He was politically not so active, but affiliated to Humanist movement. He was equally authoritite in English, Sanskrit and his mother tongue Telugu. He concentrated more on philosophical studies instead of on fictitious literature, even if he is well known for his fictional writings as well. His essay on Philosophical Appraisal of Marxism was written in 1955 in Telugu. In view of his birth centenary this year, we are holding special meetings at Tenali and his native place Kuchipudi are being held. This translation of his work into English

by Jawaharlal Jsathi is being published here on this occassion.] you agree that man is the maker of his Ifown destiny, you have to acknowledge the importance of philosophy as it is based on scientific knowledge. When this philosophy takes a progressive step, human society also progresses. When it stands still, so is the society. This is manifest in the present Indian society. (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, industrial development and economic planning are indications of progressive features. Whatever stands against them may be considered resisting and reactive. To be impartial, we have to admit that Western science is the main driving force behind the progressive features. Our present day problems are beyond the reach of Sukraneeti, Manusmriti and Chanakya’s ArthaSaastra. By saying that one should not feel that their value is underestimated or Indian

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criticism ignores the fact that Marxism is a comprehensive philosophy. Because of this there is a lot of misunderstanding of Marxism. As a result the criticism is not giving proper results.

Whether you want to understand Marxism or criticize it, it is necessary to take it as a comprehensive philosophy and analyse it. Then only its merits and demerits will be obvious.

Like our Darsanas (ancient philosophies) Marxism also proposed something “by knowing which, we need not know anything else.” That they call ‘dialectics’. In Greek, the word ‘dialectic’ stands for discussion. Greeks conducted philosophical discussions in the form of question and answer. Sophists and western philosophers like Socratese, Plato, Aristotle and Kant adopted this technic. It can be found even in our Upnishads. But it is the German philosopher Hegel that applied the word‘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 his philosophy into it. He himself claimed that Hegel stood dialectics upside down and that he made it stand erect. The real question is not whether Marx made dialectics stand on its legs. It is necessary to understand the nature of dialectics as proposed by Marx. For that purpose, we have to understand its basic meaning as in the philosophy of Hegel himself. As we know, the entire bush is moved when we pull out a vine. We have to be careful not to disturb the entire edifice of dialectics in order to understand dialectics. The very word indicates that it is concerned with motion, change. But in the theory of Hegel ‘dialectics’ is not ‘pure logic’.

Usually, the west counts Hegel among the great philosophers. But in my opinion, Hegel is a great poet. Unlike Descartes, Spinoza and Kant who took natural sciences into consideration, Hegel depended on history, literature and politics to propound his metaphysics through dialectics.

The relationship between his metaphysics and

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dialectics is astonishing. Without dialectics, his metaphysics will not be there. So also, there is no dialectics without his metaphysics. Thus, in a way, 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. In fact time and space are not real by themselves.

They are real only to the extent of being the organs of the organism. The relationship between the universe and its contents (all the things) is only as between an organism and its organs. Just an organism is something more than the assembly of its organs, so is the universe more than all its contents put together.

Just as any organ loses its value apart from the organism, 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 by reason. The laws of reason are the laws of the universe. There is nothing beyond that in the nature that cannot be understood. Unity in diversity is the most important aspect of Hegel’s theory. He proposes unity between black and white, light and shade, good and bad, cool and hot, happiness and misery and love and hatred.

This unity in diversity is embedded in the universe itself. Evolution takes place in order to nullify (mollify) this intrinsic diversity (antipathy).

The evolution is not confined to space or to time, because both of them are not real. This evolution depends on the three pillars called – thesis, antithesis and synthesis. According to this theory of ‘triad’, the being (sattu) is transferred into non-being (asattu) and itself transformed into the evolved (parinamattu) (product) and thus shows continuity. Negation leads to determination. Being becomes non-being. Thus non-being becomes negation of negation that is manifest in both being and non-being. That is the evolved. Just as the sprout and fruit are dormant in the seed and the seed and sprout are manifest in the tree;in the same way ‘non-being’ and the ‘evolved’ are

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hidden in the ‘being’ and also being and non-being are manifest in the evolved.

The entire nature, its history, literature and religion are all the result of evolution that happens in the universe in order to overcome the intrinsic antipathy. The universe alone is real and total (whole). Truth is related to the universe. This nature and man are just parts of the total universe and incomplete by themselves. Natural and social sciences consider these incomplete parts as complete and total and attribute their own meanings to them. But it is philosophy alone that can reveal complete truth. Natural and social sciences may propose their concepts as parts of universe. In such a case the meanings that they attribute refer to partial truth and not the whole truth. On the whole, the following mystic concepts are hidden in the dialectics proposed by Hegel: Time and space are not real; there is unity in diversity. Idea and reality are one and the same; Negation of all is determination; Evolution happens through the triad – thesis, antithesis and synthesis. The evolution is inevitable. The subsequent stages of evolution are necessarily progressive and stronger; the universe is an organism (organized). The organism is always superior to the assembly of its parts. Knowledge of the organism only is the truth. Knowledge of its parts is basically false; there is no motion in the evolution of creation which is beyond the notion of triad. And so, man becomes free only by understanding and appreciating the triad motion (change). Otherwise, he cannot be free; such an appreciation is the only moral obligation. Others are not; Universe is shaped by reason and so it reaches a stage when there is no intrinsic contradiction; there is circular relationship between being and evolution as they seek one another.

It is necessary to assess how far these proposals withstand 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

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Marx did not agree to this. He asserts that knowledge depends on existence (reality). An idea or thought arises in mind. This mind cannot touch the body. But both the mind and body are mere manifestations of physical matter and not different. The existence of physical matter demands space and time. By saying that, it need not be concluded that they are separate matters.

They are just forms or characters of things according to Hegel. While the dialectics of Hegel assert that time and space are mere illusions Marxian dialectics insist that they are characters of nature (and so as real as nature). The first one (Hegel) proposes evolution of knowledge while the second one (Marx) proposes evolution of nature. The first one insists that evolution is finite, while the second argues that evolution is infinite. Marx explained the difference between his and Hegel’s dialectics as follows: “My dialectic method is not only different from that of Hegel. It is directly contradictory to it. Hegel’s theory calls the evolution of knowledge an idea and made it independent and creator of natural world. In his opinion real world is only an external manifestation of idea. In my opinion, idea is nothing but physical matter analysed and expressed by human mind. In the writings of Hegel dialectics is presented upside down. In order to reveal its wisdom covered by confusion it is necessary to make it stand on its legs.” The same points mentioned by Marx are also illustrated 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 matter explains evolution of ideas. In Hegel’s theory ideas explain evolution of matter. As stated earlier, there are nine metaphysical concepts hidden in Hegel’s theory. According to Plekhanov Marx deviated from him on three points. But what about the remaining concepts?

Did Marx modify them also? No. He accepted them as immutable theories. Does it mean that Marx made Hegelian dialectics stand on its legs?

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There can be no beginning or end to circular relationship. Whatever it may be it is not an important issue for us here. We are mainly concerned with special features of Marxian dialectics. “Time and space are real. Knowledge is formed based on matter”. By attributing these two concepts of dialectics a peculiar situation arises. “Dialectics is only a science that explains principles underlying the motion and evolution of nature, human society and ideas.” So said Engels on one occasion. According to this, Marxian dialectics is standard science in one respect and epistemology is another. In another respect it becomes ontology (defining matter) even. Those who are not well acquainted with philosophy may not be surprised when it is said that all these three sciences are one and the same.

Pure logic tells about ideas only. That is, if the suggested meaning is this, the expected meaning shall be like this. If this is the reason, the result must be this. It determines the standard (validity) of deducted meaning. But it has nothing to do with material aspect. It is still less concerned with explaining nature of knowledge (epistemology). This is useful only as a tool of philosophy. Material nature is not important to pure logic. There shall not be a contradiction. If I have a hundred rupees in my pocket and spend twenty rupees out of it, there remains eighty rupees in my pocket. That is what the pure logic states. But it is not concerned whether I really had hundred rupees in my pocket and whether I really spent twenty rupees out of it. Similarly, if we say that roses are beautiful, it implies that all roses are beautiful (if they are roses) irrespective of their colour.

Because of this pure logic becomes an immutable standard.

Epistemology explains how ideas are formed, how knowledge is obtained. It explains the nature of knowledge.Ontology explains nature of matter. That being the case, is it not a surprise to state that dialectics is the confluence of all these three sciences? Basically, supporters of

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dialectics are under the impression that standard science is ontology. The key word “physical dialectics” is self-contradictory.

Because, logic relates to ideas; ideas are concerned with motion or change. Physical matter is motionless (changeless). To mix these two is impossibility. For the purpose of analysis, let us forget about the names (or labels). Then we have to see whether dialectics can stand to pure logic. In pure logic there are three basic principles: Proposal is a proposal; Proposal cannot be negation; Out of proposal and negation, only one can be true, never both.

When we say it is horse, it must be a horse. It is a proposal. It cannot be anything other than horse. It cannot be negated. What you see in the dark may be a rope or a serpent. It cannot be both. It can be only one of them. Pure logic asserts positive or negative (yes or no) about a statement. For that purpose the first two principles are enough. The third principle is redundant. That is the objection raised by some logicians (arguments). It may be correct. Even then, it is not possible to question the first two principles. But the dialectics of both Hegel and Marx refutes the second principle and offers unity in diversity. That means, it is proposing unity between contradictory features like good and bad, mobile and immobile, living and non-living, true and false. Over time, the same thing can be both good and bad. That is what dialectics assert. One of the examples given is as follows: “Suppose we establish a republic. We cannot assert that this republic is good or bad in all respects. As long as it destroys feudalism, this democratic republic is desirable. But as and when the republic starts supporting the capitalist, it becomes bad and undesirable. Then we fight against it. Thus, the same republic could be good and bad over time.” Perhaps Chirantana would not have dared to write “Vastugunadeepika” if only he came across this logic.

There are certain things that we have to understand from such assertions. 1. Are the

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time and space real or unreal? If they are not real how can we justify the statement of Engels that space and time are characteristics of physical nature? 2. What is the difference between the dialectics of Hegel and Marx?

Idealist Plato stated that the same elephant is small when compared to a hill and large when compared to a deer. Do the Marxists agree with him? If time and space are real, how can there be unity in diversity? When we heat water it becomes vapour and when we cool it, it becomes ice. But it will not be both ice and vapour at the same time, at the same place.

When time and space are real, knowledge becomes possible and reason-result relationship becomes probable. But the concepts of historical necessity and inevitability become meaningless. Isn’t it? If we keep aside these philosophical issues, we may perhaps ask one question to those who find unity in diversity.

Was there a person called Marx? They may say he was and was not. Because he was born and also dead by this time. In every subject there lies absolute truth and relative truth inherent. In Marxism what are the absolute truths embedded and relative truths? Such questions lead to anger and emotional outburst. They do not lead to meaningful inquiry. In the popular drama of “Prataaparudreeyam” the mad cap states “After all what is the difference between food and fodder? So let us give food for ourselves!” Is it a satire or opportunism or a scientific principle?

How shall we understand it? What about the planets 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 holds good. But when motion and evolution are manifest it is only the dialectic that could explain it. Take for example the arrow that is released from the bow. According to logic, the arrow is at one place at this moment and at a different place at the next moment. That is, what was at a particular place at one moment is at another place at another moment. Thus, motion occurs

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because of situation (being). How is it possible?

We have to accept with Zeno that motion is not real. But it is ridiculous. Dialectic is the only way to solve this problem. According to this we have to say that the arrow was and was not at the place at a particular moment. Then the problem of Zeno is solved. Otherwise it continues to be a problem.” It may be true. While Zeno asserted that the flow of arrow is an illusion, Bergson stated that the arrow itself is an illusion. Sankara went one more step ahead and declared both the arrow and movement are illusions. But George Cantor by defining the infinite numbers without any contradiction and Prof. Whitehead by explaining the motion and event, have solved the problem once for all. Even after that if we continue to say that dialectic is the only solution, it makes no sense.

There is another thing more surprising. Engels stated that “Motion by nature is contradictory” Plekhanov agreed with it. But what is it to which motion is a contradiction? Motion (change) could be a contradiction only to the absolute truth which never changes. But such an absolute truth is unimaginable. Thus absolute truth becomes a non-being. If motion is real and it stands in contradiction to non-being, then according to dialectic (argument) this universe has to come out of void. Is it possible? If we do not accept the unity between absolute and relative truths it inevitably leads to accepting one and discarding the other. If we say truth is absolute it amounts to blind faith in the theory. If we say truth is only relative, the theory will not reflect reality. It cannot provide a scientific basis for a revolutionary change of reality. By adopting this attitude we will be in line with what is stated in the “Textbook of Marxist Philosophy”. But this kind of argument is not admissible. If it is a blind faith to assert that truth is absolute, then what kind of theory would it be to assert unity between the relative and absolute truths?

Moreover how can we assert that those who support evolution of universe and relativity of truth do not contribute to achieve desirable

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social evolution? We can state the net result of the argument as follows: Physical dialectic is self-contradictory; It creates an illusion by ignoring the difference between pure logic and ontology; It contradicts the principle of pure logic that proposal cannot be the same as negation. Thus it stays beyond logic; In whatever form we accept dialectics, it amounts to inviting disorganization into the world of thought process (domain of contemplation). Not only that. It amounts to kicking off Purushaartha, discarding of moral obligations (dharma), crowning of brutal forces and opening doors for opportunism.

Defining Knowledge And Freedom: Lenin said that dialectics is not only logical but a theory of epistemology as well. It is natural that we expect him to have explained and asserted this principle somewhere in his writings. But there is no such explanation either in his analysis of Hegel or other writings. As far as epistemology is concerned there are no differences between the theory of Marx and Hegel except what are stated above. There is agreement between these two theories in regard to the following aspects: Negation is deterministic; Universe is an organism and is superior to its organs. Knowledge of organism only is real; Thesis, antithesis and synthesis are the triad through which progressive evolution occurs; There is nothing in the evolution of the universe which is beyond the triad. Man gets freedom only by understanding and accepting this triad; To accept the triad is the moral obligation. These are standard statements.

Then even dialectics also can be said standard.

So it is necessary to analyse them. We have first to analyse the meaning of the principle that negation is deterministic. For example, if it is a cow we understand it as a quadruped, with split hooves and having an udder. But the principle of nature does not agree to this. It explains the statement in a different way – the non-being that is not existing there is not a buffalo, not a bull,

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nor a horse nor a donkey. It is the thing that is not any other thing.

This way of explanation shatters the human understanding. It imparts unity to the universe and defines the relationship between the universe and its contents as between organism and its organs. It facilitates the unhindered onslaught of the triad theory. It condemns as foolishness calling Kalidaasa as a great poet as he failed to describe the entire universe. So what he described in his poetry cannot be truth, cannot be knowledge. His works cannot be self-illuminating and so cannot be classified as great poetry. If this principle is accepted as valid, we are not fit to ascertain the meaning and implications of any word unless we know the meaning and implications of all the words in all the languages. Because this is impossible, it follows that the word has no meaning. But the intellectuals feel the word has a meaning. The world runs on this assumption only. It can be argued that “every practical theory is not true.

Many theories that are not true have become practical for a long time. Even if they work satisfactorily, they are not true.� To this we can also salute and step aside as no argument can be made about it. Because of the theory that every negation is deterministic, the universe gets the status of an organism and its constituents considered organs. By this it is clear that the organism is superior to all its organs and any organ beyond the organism is not real. It means that real knowledge should explain the entire universe and not an organ (or part) of it. In such a case it is only the omniscient that could possess any knowledge and no human being can make claim for knowledge. All sciences including mathematics are able to explain only a part of the universe and not in its entirety. That is why they are just partial truths and not absolute truths. Even if all the constituents of the universe are changing always, it does not contradict the theories of Hegel and Marx because these theories are related to the entire universe and not to its parts.

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Based on this, Marxists argue that even after centuries no changes (modifications) can be contemplated in the theory of Marxism. “It is not possible to question even a minor aspect of Marxian theory without discarding reality and without falling prey to the bourgeoisie reactionary forces. It is like an indivisible block.”

That is what the analysts stated about it. In this context there is possibility of one doubt. When the propositions of sciences are not truths, why did Engels resorted to natural and social sciences to explain dialectic theory? Does it not indicate that knowledge is practical? He also said that “some social and political systems prevail at some stage in some races. Those systems are temporary. Because of their relationships we get direct knowledge. So knowledge is basically relative. Those who search for final truths in social and political fields could find nothing but a few moral tenets. The only thing is that man normally cannot live except by doing hard labour.”

In another work he himself wrote as follows: “According to dialectic theory there is nothing which is final, absolute and sacred. It reveals the ephemeral characteristics of everything.

Nothing can stand before it except uninterrupted evolution and never ending progressive movement. This dialectic philosophy is not in any way different from the evolutionary process manifest in a thinking brain. The revolutionary character of this dialectic philosophy is absolute and this is the only theory absolute and acceptable to dialectic philosophy.” In one work it is stated that knowledge is all relative. In the next work it is asserted that dialectic philosophy is absolute. How can we reconcile these two statements? Does it mean that dialectic philosophy is not a part of knowledge? Or that everything is relative except dialectic philosophy? This later assumption only is supported by the second statement of Engels.

We have to understand it only this way. Again, is the knowledge a priori or a posteriori or both? If knowledge is a priori, there is no need of natural

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and social sciences to dialectics. If it is a posteriori, there is no place for triad worship. It amounts to describing the non-existing things.

If it is the third alternative, that is, if the knowledge is both a priori and a posteriori, then it represents Marxist theory. But as stated earlier, it contradicts pure logic.

Now let us try to analyse the triad theory. Thesis, antithesis and synthesis are supposed to be triad through which the universe evolves to overcome its intrinsic contradiction (antipathy) and reach a stable situation without contradiction. This is how Hegel explained it. But his disciple Croche also did not agree with it as it is unscientific. There are many others also who have denied the evolution based on triad.

Leaving all of them aside, it will be relevant if we take up one criticism that is within our reach. “If a thing has some special characteristics that are not found in any other thing, then we define the thing as the one having those characteristics which are specific to it. Based on the existence of these characteristics we cannot logically derive the properties of the thing. But Hegel suggested that if we are able to distinguish a thing from all the other things, we will be able to derive its properties logically. But it is not correct. It is based on this misconception that the edifice of his theory is built. This stands as an example of the theory that if your logic is absurd, its consequences will be equally exciting.” The unscientific and imaginary triad theory is adopted by Marx with a few modifications. While Hegel stated that the knowledgeable universe evolves to overcome its intrinsic contradictions, Marx asserts that the unchanging (dead) physical matter evolves because of its intrinsic contradictions. Hegel states that evolution of the universe will reach an end, Marx states that it is not so.(If we assess it based on the intrinsically logical metaphysics of triad, it has to come to an end after reaching the state of perfection (or balance) as stated by Hegel. We may have to agree 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, the subsequent stages are necessarily more progressive than the earlier stages. Not only that. This entire universe is the result of triad theory and there is nothing beyond it. There is no ambiguity within this triad theory. When approached with a practical view, we will be surprised to see the distressing fate that fell on the Hegelian universe and Marxian history. Both these things must be dying being unable to dance to the tunes of triad music played by the German intellects. If we ask whether Marxian history will reach its final stage after the communist social system is established, they will evade and say that it will be considered by the people when that stage is reached. When the universe and history are in such a deplorable condition, we need not think of ephemeral human fate.

With this kind of thought process, there is possibility of another wave. Did the universe and history receive summons from Hegel and Marx?

Otherwise, how is it that the universe with its innumerable stars and planets found a place in the Mediterranean region of planet earth to establish its directions? Just as the Bharatavarsha is the pious land of our Rishis, Mediterranean regions also are the pious lands for Hegelian universe and history! There is no use of such vacillations. Scientific meaning must be ascertained only with a scientific view. Then only we will be able to know the real from the unreal. When we say rose is beautiful, it implies that it is beautiful irrespective of its colour.

Similarly both Hegel and Marx assert that in evolution the earlier stage necessarily leads to the subsequent stage. That is, in the process of evolution the earlier stage is the reason and the subsequent stage is the result. As there is no alternative to the triad, the reason will necessarily evolve into the result (next stage). In the present day world, seeds may fail to germinate because of unsuitable land or because of pests. But this (Hegelian) evolution is not like that. It happens inevitably. Just as water

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becomes vapour at 100 degrees of temperature under normal pressure, the universe and history are bound to move to (reach) the next stage.

This evolution, while being inevitable, also becomes its property. Thus, triad logically becomes not only necessary but also inevitable and desirable. It is binding the science with a world of moral obligation. According to this triad theory what we find in this universe is real and is its property as well. It is an illusion to attribute ignorance and immorality to the universe. The present has come out of the preceding stage. So it is real and also moral. It is necessary that there are different levels economically, socially and politically in the human situation. Otherwise there is no possibility for the next stage to be progressive. The establishment and destruction of the fascist system is just a stage in the evolution of the universe and history. That is why they are necessities and are neither abnormal nor bizarre as described by the democrats.

If what exists is real and proper, is it not our responsibility to protect it? But, by nature they are not permanent. They will necessarily take another shape. Thus if the present conditions are acceptable (conducive) for the coming of subsequent stages of evolution, we have to strive to get into the present situation. On the other hand, if it is antagonistic to the next stage of evolution, we have to try to prevent it. It will be our moral obligation. It could be a reason to the fall of dictatorship. In this context a doubt may arise. The existing situation will change inevitably. If so, where is the need for us to try to change them? If it is argued that the change happens only if the people try for it, we have to agree that the change is not inevitable. If the first assertion is correct, there is no place for moral or immoral obligations and for freedom and servitude. If the second assertion is true, there is no place for inevitability of evolution. Plekhanov anticipated this problem and tried to explain it.

He said that “those who are not acquainted with Hegel’s theory cannot understand Engels. In criticizing him they argue that if inevitability is

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accepted there is no place for freedom. It is natural for the people to have such opinion if their philosophy considers it impossible to have unity in diversity.”

Plekhanov tried to explain it in view of Marxian and Hegelian theories. But on philosophical analysis it appears a bit daring, because they proposed two worlds – spiritual and physical. In order to derive unity of the two the theory of Hegel and Marxism that has modified it to some extent, are suggested to be the only means. But there are ancient philosophies like Saivites of Kashmir and modern philosophies with creative evolution; whether they are accepted as superior or not is a different question. There cannot be anything beyond the evolution based on triad.

There cannot be freedom in contradiction to reason. It will be foolish to defy reason. Those who do not recognize and accept are considered fools and not independent. Those who do not understand triad only talk of creativity and

novelty in freedom. Such a freedom is imaginary and not real. Engels tells the same thing as follows: “Necessity is blind when you do not understand it. It is not freedom to dream of a situation where you are not bound by principles of nature. We must understand these principles and apply them to realize specific purpose. The opportunity available for this is itself freedom.

Thus, freedom of intention means taking decisions with knowledge of nature (in line with it).” Then, in regard to moral obligations, there is no difference between device and destiny.

Universe and evolution reached the elevated status by getting realised in the human race. The only obligation is to behave in consonance with and to facilitate the coming of next stage. There is no meaning or place for love and relationships, peace and truth, mercy and sympathy or cooperation.

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

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What will people of Delhi opt for?

—Uday Dandavate all the three parties expressing With their inability to form a government, decks have been cleared for Delhi Assembly elections.

Over the next several weeks I would like to engage my friends on Facebook to reflect over the conditions prior to the Delhi elections, so that we insulate ourselves from media manipulation and focus more on hard facts.

The last Delhi assembly election provided citizens of Delhi the first opportunity to express their anger against the rampant corruption of the Congress Party.

The spectacular wins of the Aam Aadmi Party rekindled the hopes of Delhi citizens and the rest of the nation that it was possible to expect an alternate model of politics if people voted for candidates who did not fit the typical professional politician mold. At the time Delhi voted for candidates who would: 1) serve people rather than rule over them 2)dismantle the nexus between business and politicians 3)give local communities control over investments made by the government 4)bring transparency in how elections are funded and who they are indebted to for funding their campaign.

5) bring end to the exploitation of citizens by people in positions of power 6)work towards building a new model of development that is based on a participatory engagement of citizens in transformatory and innovative projects.

The victory of AAm Aadami Party put in place a fresh group of individuals in the assembly who1) Were not professional politicians

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2) Were driven by ideological commitment to cleanse politics 3) Were drawn to politics by a desire for change than by greed for personal wealth 4) Were not afraid to challenge vested interests 5) Were impatient in implementing their ideas of a corruption free participatory democracy.

6) Could feel the pain of ordinary citizens and were adamant and audacious in fighting exploitation of the citizens by the powerful.

In some people’s view AAP made error of judgment in forming a government and others believed they betrayed people of Delhi in walking away from the government.

Yet, a lot of people in Delhi from Rickshaw walls to middle class citizens agree that they began to see a different kind of politics- most of it good and some of it unnerving.

For the past 8 months the BJP has been vacillating on a decision to dissolve the assembly and going back to people for a fresh mandate only because the victory was not assured and options for attracting defections from AAP MLA’s was not working. While Lok Sabha elections put the BJP in a more confident mindset, reverses in the first round of by elections to state assemblies (especially in UP) put a question mark on the possible outcome in Delhi.

Victories in Maharashtra and Haryana have now made the BJP more confident of the magic of Narendra Modi-Amit Shah juggernaut. A new model of asking for absolute power at every level of governance seems to have had an impact in Haryana and Maharashtra. It is also becoming clear within the BJP organization that Mr. Modi will continue the process of consolidating his power within the party and the government by placing his personal loyalists as Chief Ministers.

Through clever media campaign Mr. Modi has been able been making a powerful case for “absolute power equals good governance”.

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I am afraid we are repeating the mistakes from the history, ignoring the fact that power corrupts and absolute power corrupts absolutely.

Will Delhi citizen give a mandate for absolute power?

Will the euphoric support for an experiment in participatory democracy promised by the AAP during the last election be abandoned in favor of centralization of power in the hands of Mr. Modi and Amit Shah?

Will people ignore obscene amount of money being spent in election campaigns on promoting a monolithic power structure?

Do people still care for transparency in funding of elections? Do they care who their elected representatives 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 its experiment despite some of the mistakes they have made, or would they rather abdicate their own desire for participating in driving change, challenging the corrupt system and instead settle for electing a party that knows how to work the system?

[Uday Dandavate heads a design research consulting firm, SonicRim in U.S.A. He writes and speaks on topics related to people centered design and innovation in international journals and conferences. uday@sonicrim.com]

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Nature and Status of SC/ST Education: Inequity and Social Exclusion —K.S. Chalam ducation is defined as a process of acquisition and utilisation of knowledge. It is divided in to formal and informal education, the latter is not being offered within the four walls of an institution.

Learning is a method where the three domains of cognitive, affective and psychomotor are manipulated to get knowledge. Knowledge is different from wisdom that uses wise decisions based on it.

The history of education in India is basically concerned with the formal education that was offered in a formal system of education either in Ashram or Gurukul in the past or through formal educational institutions established either by government or private philanthropy. So far no one seems to have studied Native Indian system of learning of Dalits and Adivasis.

The controversy between Gandhiji and Sir Hartog during 2nd Round Table conference about the status of schools during pre-British period has never been resolved during the lifetime of Gandhiji. Dharma pal’s ‘Beautiful Tree’ has tried to address the issue and prove that there was a school for every 1000 people during Pre-British period was challenged by historian Dharma Kumar alleging that Dharmapal has reproduced Adam’s missionary report from Munro minutes of Madras presidency and nothing more. Dharma pal is being repeated now with the changed circumstances.

Mahatma Phuley contested the British policy of Education in his memorial submitted to Hunter Commission on 19 October 1882. He said that “the teachers now employed in the primary schools are almost Brahmins; a few of them are from normal training college, and the rest being all untrained men… the course of instruction

E

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should consist of reading, writing, Modi, Balbodh and accounts and a rudimentary knowledge of history, general geography , and grammar, also an elementary knowledge of agriculture ..” Phuley’s memorandum contains data that contradicts Dharmapal. There are 1049 indigenous schools with about 27694 pupils in Bombay presidency and these schools exist where Brahmins were located and higher education was entirely given to Brahmins and Purbhoos out of the tax revenue collected from illiterate farmers. It was only after the Hunter Commission and on the basis of the memorandum submitted by the Muslims of Ganjam district who claimed discrimination , the government had introduced ‘Reservations’ in schools for the first time that became a general policy latter in Madras Presidency after 1925.

The tirade against the discriminatory policy of the British was raised by Baba Saheb Ambedkar in his Bombay Legislative debates during 1927-28; memorials submitted to Simon Commission on behalf of Bahiskrit Hitakarini Sabha and continued the diatribe of his spiritual guru. Baba Saheb wanted that Compulsory Primary Education Act be abolished and stop the transfer of schools to Boards that were biased against Dalits. He wanted Dalits to enter advanced type Science and Technology courses as ‘education in Arts and Law cannot be of much value to the Scheduled Castes’ in his Grievances presented as Member, Governor General’s Council during 1942-46. He has later provided Constitutional remedy to this by incorporating Art 45 that became an Act, RTE 6o years after the formation of the Republic. He has also included the instruments of inclusion under Art 21, 38, 39, 41, 43 etc in the Constitution.

The progress of literacy achieved by the Scheduled castes and tribes during the last one hundred years can be discerned here. The literacy rate of S.Cs was 0.53 when the first Census took place in 1891, and 1.9 in 1931 indicating the little contribution made by the British or the missionaries. The rate among the

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ST was 0.40 in 1891, 0.70 in 1931 while general literacy was recorded as 6.10 and 9.50 respectively during 1891 and 1931. After independence, the literacy rate rose to 10.27 in 1961 and stands at 66 for SCs and 58 for STs in 2011. However this is an average figure and do not reflect the differences among the individual castes and states. The progress was very slow in the initial period due to drop outs and is now seen picking up in recent period due to the Mid -Day Meal programme and other supporting services introduced by government to meet the commitment of MDGs and of universal primary education by 2015 and Art 26 of UDHR. There are several issues that need to be considered by the Dalits under the RTE as the funds flow for the programme seem to be delimiting the increasing role of private sector that seem to have influenced the appointment of teachers/volunteers among 30 per cent of schools. It is strange to find the private sector coming up rapidly now when the State is providing grants, but never took interest in people’s, mostly the weaker section’s education in the past. That is why we have more number of places of worship 3013140 than schools/colleges 2106530 as per 2011 census.

The impact of this could be observed in the stock of education in terms of how many are educated in the total population. Among the SC males those who studied up to secondary are 11 per cent and among ST 11.1 and graduates and above are a mere 2.7among SC and 2.2 among ST in 2010. Out of school children in 6-17 ages are 23% at all India, with Bihar 35%, Punjab29%, MP23% and the lowest of 5% in Kerala.

The situation in higher education is dissolute as most of the institutions are conducted by the private agencies where reservations are not observed and the Judiciary in the name of merit and minority rights limited the scope for Dalits and Adivasis in T.M. Pai, Unni Krishnan case etc.

Some of the judicial orders were so knave that the same judges who have considered the concept of creamy layer and merit in granting

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concessions to the educationally backward did not mention merit while granting permission for NRI quota and even allowed reasonable surplus for the Managements. These unenlightened judgments have made privatisation of education a right of the managements denying the opportunities to millions of meritorious but poor. It is very interesting to notice that the so called upper castes who oppose subsidies in higher education and increase in budget support were the ones who had exclusively used the state support; public resources till most of them became top scientists, engineers, managers etc earning billions during 1950-1990. Some of them left India with a drain on the economy and no gain for the country if the social and opportunity costs are considered.

The role of the ‘paid Intellectuals’ of some of the Management schools is amazing as the costs and benefits calculated and reports submitted by them to the Government with doubtful data that implementation of Right to Elementary Education would be disaster and recommended PPP. The enrolment of Dalits in to courses that are not very promising to get jobs like Arts, Commerce, Law and in low quality institutions are really damaging them and their future. For instance, 11.4 % of SC and 3.1% of ST are in MA out 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 is 8.7% and 3.2% for ST. Further they are admitted in colleges that are not known for quality and almost all the students in Government colleges are reported to have come from reservation groups, while quality institutions are kept for upper castes imposing some kind of social exclusion of a different order with new state policy.

It is not enrolment in to a course that makes the student qualify for a job, but the internal process of education and the quality. It is noted with great pain that Dalit boys and girls studying in IITs have committed suicides not only due to the

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pressure of work but definitely due to the primordial values of untouchabilty that is not limited to physical contact but extend beyond mind and matter. As the latest NCAER study shows that 62% of a particular caste observe untouchabilty in our country today, the conditions in the quality institutes where the teachers are drawn from these groups in preponderance, it is easy to ponder. In most of the cases, the usual empathy is not reported to have taken place indicating the continuation of the loathsome traditions and their deepening conditions in the so called temples of learning.

Therefore, the inequity in higher education would continue to haunt the nation in years to come as education is the only source through which the ex-untouchables could touch the secular jobs in India being increasingly remaining out of the pale of public education.

The situation in USA where 78% of enrolment in state universities with tuition fees constituting just 9% of unit cost and Obama’s “No child left

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behind” is helping African Americans, should be considered here as mantra for Dalit emancipation. It is also necessary toinsist here bout the neighbourhood schools and free education till PG and in quality institutes to shun social exclusion and reiteration of bussing.

Those who are conscious of their social responsibility and vision for an inclusive society need to popularise some of the genuine conclusions and useful recommendations of the seminar.

[K.S. Chalam is Former Vice-Chancellor and Ex-Member, UPSC. He may be contacted at: chalamks@hotmail.com This article is the summary of the inaugural address delivered by him at the national seminar organised by the Common Concern at Constitution Club, Delhi on 16-11-2014.]

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Current Affairs:

The Curse Of Caste —Kuldip Nayar y any yardstick, the participation of US President Barrack Obama at the Republic Day parade in January is the recognition of India’s growing structure. His phone call to Pakistan Prime Minister Nawaz Sharif was, no doubt, an effort to make amends of sorts. But it does not hide the fact that Washington has chosen New Delhi as its partner to advance the policies and programmes it has in view in this part of the world.

Washington is for free enterprise and leads the capitalist world. Its policies are aimed at benefitting big enterprises and the rich. Prime Minister Narender Modi, it has a tailor-made partner. Even the right of centre, Obama looks liberal compared to Modi. Why the two have joined hands is not for economic reasons, although New Delhi will benefit because the American industry is bound to make way towards India. The real reason is what is hawked about as the strategic partnership. America wants to sell weapons and underpin of its industrial growth. India is famished of advanced military technology and hopes to get from the America led west.

Why New Delhi has bought the post-Bofors guns at an exorbitant price of some Rs. 15000 crores is because of its insistence that the suppliers put up the manufacturing plant in India. Since the country faces an attack on two fronts at the same time, as National Security Advisor Ajit Doval has warned, it is frantic to have weapons from whatever source it can obtain. Fortunately, Russia is still India’s dependent supplier and does not mind the purchase from the West as it used to be the case in the past. And New Delhi has gained from this.

Obama, no doubt, likes democratic India, however disorderly. But his main purpose is to span the distance between India and Pakistan.

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He does not like the way in which the Taliban are proliferating in Afghanistan and to some extent in Pakistan. True, Islamabad is itself to blame for creating the frankestine but it never expected the Taliban to invade it first. With the outside Taliban, supported by the home grown crop, Pakistan has become in the eyes of world an ‘epicenter of terrorism’.

How does Washington wish if the democratic India could join the fight against the Taliban. But rightly does not want to commit its forces in that area knowing how America bled in Vietnam when it joined the war there. The fundamentalists in the area may find it a God sent opportunity to launch a Jehad against the infidels. There is no prospect of India and Pakistan normalizing their relations till they shed mistrust in each other. It has not happened since the partition of India some 70 years ago. It was sad to see how Prime Ministers of India and Pakistan avoided each other at the SAARC summit at Kathmandu.

I recall the founder of Pakistan Qaide-Azam Mohammad Ali Jinnah saying more than once before he won a ‘home land for the Muslims’ that the two countries would live like the US and Canada. Although he had propagated the two-nation theory he did not want religion to be mixed with politics after the partition. That was probably the reason he never wanted the migration of population after the creation of Pakistan.

To put the blame of enmity between the two countries on Pakistan alone would be unfair. The Congress accepted the partition formula even though Mahatma Gandhi had warned that the partition would be on his dead body. Keeping that spirit alive, India went for a rule of the constitution which knows no of parochialism and treats every person, belonging to any religion, an equal citizen with all the rights. No doubt, India is a secular state but lately it tends to be tilting towards Hindutava. This is dangerous fallout of the Modi phenomena who is an old RSS pracharak (preacher).

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True, the Hindus and the Muslims in India are equal before the law. Yet the contamination of civil services, particularly of the police has taken a toll; the force sees to it that the Hindus have the last word. Since I cannot put myself in the shoes of Muslims, however hard I may try, I do see that the phenomena of Modi has worked in favour of Hindutava. He is making it hard for the Muslims and the liberals to accept him when he continues to seek the RSS leadership for advice.

This may well be the reason why RSS Chief Mohan Bhagwat has announced with pride that the Hindu raj has returned after 800 years. He forgets that India is ruled by the constitution even though the Hindus are in a majority. I wish the new generation of Hindus realizes this and goes out of the way to reach the Muslims and other minorities. Sadly, this is not the case.

Unfortunately, Pakistan is brought in all the time in discussions. Things are different. That country has opted for Islam which is the State’s religion. India, nurtured in the atmosphere of the national struggle, led by Mahatama Gandhi, Jawaharlal Nehru, Sardar Patel, Maulana Abul Kalam Azad and Rafi Ahmed Kidwai, could not have accepted anything except the ethos of independence movement, the pluralism. The Muslim League acted differently. It appealed in

the name of Islam and mixed religion with politics. Unfortunately, Islamabad still does the same.

The Modi phenomena reminds me of those days when every Muslim was expected to be a member of the Muslim League and a supporter of Pakistan. The BJP’s propaganda is similar. This is a betrayal of the national struggle and its ethos of secularism. Why does not Modi ever recall those days during his speeches to remind the nation of its diversity and still the sentiment of togetherness running all through.

Modi can at least suggest some reforms in Hinduism which continues to follow the archaic customs and inhuman traditions. The stigma of caste still besmears the face of Hindu religion. I have never heard even a word against such a practice from the BJP leaders. Only a few days ago, did a girl marry her boyfriend belonging to a different caste in a temple. She was strangled to death by the parents themselves. I do not know why such murders are called the honour killing. They should be called ‘criminal killing’.

[Kuldip Nayar is a veteran syndicated columnist catering to around 80 newspapers and journals in 14 languages in India & abroad. kuldipnayar09@gmail.com]

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Gandhi’s Relevance in Today’s World —K.P. Reddy efore making an assessment of Gandhi’s relevance in today’s world, it is necessary to have a glimpse into the historical growth of the civilization of the world, in all its socio-political perspectives. In such a process, we naturally come across men and their movements and influences. Such men may be religious leaders or philosophers, like Manu, Parashar, Kautilya, Plato, Socrates, Voltaire, Montesquieu, Marx, Buddha, Moses, Jesus and Mohammed and War-lords like Alexander, Julius Caesar, Mohd Ghori, Timor Lung, Babar, Napoleon and Hitler.

Gandhi’s life may be divided into two parts; first part is his childhood and his experiments in South Africa and the 2ndpart is his role in the Indian independence movement. While the first part may be characterized as “Making of Gandhi” the second part must be seen as an awakening of the whole of the mankind of the Modern World to fight for its Freedom. An “over-view” of the world before 15th Aug, 1947 will show that there were not more than 50 independent countries in the world and most of them in Europe and North America. The largest and second largest Continents of the world, namely, Asia and Africa (with the sole exception of Japan) were occupied, directly or indirectly, by a few European countries, namely, England, France, Spain, Portugal, Netherlands, Germany, Italy and Russia. One thing has to be clarified that China may not have been under the occupation of Britishers, but the despotic rule of China by Chaing Kai Shek was a tool, if not a stooge, of the British Empire. Likewise, coming to Africa, only Egypt, which was undoubtedly a political entity under king Farooq, but he too was a mere stooge under the British Empire. Now today, after 1947, there are 195 independent

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sovereign countries in the world, which are all part of the Comity of United Nations. It must be noticed that the number of “Independent Nations” has grown from 50 to about 200 after the independence of India. I submit, without any fear of contradiction, that the emergence of these 150 new independent countries after 1947 was without any bloodshed, much less by the process of any war.

Coming back to the process of freedom struggle of India, while it was, no doubt, true that the Indian National Congress was formed in the year 1885 but its proceedings were confined to few intellectuals sittings in closed-rooms in metropolitan cities like Calcutta, Bombay and Madras, mostly pleading (and falling short of begging) to allow the people of India in the participation of its administration while allowing the British sovereignty to remain. It was only after Gandhi’s emergence into the freedom struggle, that it began as a mass movement awakening the whole people of India to fight for their freedom from foreign rule.

It was Gandhi who realized that without awakening the people and without making the freedom struggle a mass movement, it was not possible to overthrow the mighty British Empire.

It might have taken a long period of about 4 decades in achieving independence from British Rule but what is important is that the achievement of freedom or independence, was only by awakening of every one of fifty crores of people of India of those days. I can say, without any fear of contradiction, that the process adopted by Gandhi was the largest mass movement, the world had ever seen.

I have no doubt whatsoever to assert, that it was this lesson of awakening of the people by the mass movement in India by Gandhi that was adopted by Mao Tse Tung from 1948 to 1952 in China in redeeming the Chinese people from the despotic Rule of Chaing Kai Shek under the dominance of British Rule.

The doyen of the Communist Movement in India, namely, Sri E.M.S. Nambudripad, in his

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book History Of India’s Freedom Struggle has emphatically mentioned that it was Gandhi (whom he always referred to as “the Mahatma” in the book) who led the mass movement by awakening the whole people for the first time in the history for gaining independence of India by over-throwing the mightiest Colonial and Imperial power in the world.

I wish to bring to the notice of the readers the fact that one of the greatest intellectuals, the world has ever produced, namely, Karl Marx, who was born in 1818 and died before the rise of Gandhi in the political world, would have raised Gandhi much above all other world leaders, if he (Karl Mark) was born after Gandhi and had studied and experienced the mass movement led, and the awakening of the world brought about, by Gandhi. Even in 1850’s Marx had written about the exploitation of Indian economy by the British Rule and I feel that Gandhi’s movement for boycotting foreign goods and the introduction of Charaka & Khadi might have been influenced by Gandhi’s study of Marx’s writings.

In this context, in order to give some strength to my submissions made above, I like to quote few passages from Introduction portion of the celebrated book, namely, India’s Struggle For Independence written by five eminent historians, namely, Bipin Chandra, Mridula Mukerjee, Aditya Mukerjee, Sucheta Mahajan and K.N. Panikkar. I quote: “The Indian national movement was undoubtedly one of the biggest mass movements modern society has ever seen.

It was a movement which galvanized millions of people of all classes and ideologies into political action and brought to its knees a mighty colonial empire. Consequently, along with the British, French, Russian, Chinese, Cuban and Vietnamese revolutions, it is of great relevance to those wishing to alter the existing political and social structure…..

“Various aspects of the Indian national movement, especially Gandhian political strategy are particularly relevant to these 25

movements in societies that broadly function within the confines of the rule of law, and are characterized by a democratic and basically civil libertarian polity……………..

“The Indian national movement is perhaps one of the best examples of the creation of an extremely wide movement with a common aim in which diverse political and ideological currents could co-exist and work and simultaneously continue to contend for overall ideological and political hegemony over it”.

In the light of the observation made by the distinguished authors in the book referred to above, we may again come back to the nature of struggle made by Gandhi not only for achieving freedom from the foreign rule but for transforming India into a perpetual democratic, egalitarian and secular society.

I submit, without any fear of contradiction that the whole philosophy, morale and ethos of the Constitution of India, viz., the Preamble, Parts III and IV, (relating to Fundamental Rights and Directive Principles of State Policy), Adult Franchise, Independent Election process in Part XV and The Federal Structure are all based upon Gandhi’s philosophy. I submit, even the introduction, though late, of the “Panchayati-Raj System” in Part IX of the Constitution was only a realization of Gandhi’s concept of Panchayati-Raj making Indian democracy a comprehensive democratic structure right from village level to Parliament. This statement of mine may kindly be read in the light of the text of Karachi Resolution dated 29th March, 1931 and drafted by Gandhi, as cited in Chapter 23 of the Book of the Five Authors cited above.

We must realize that it was only on account of the awakening brought about by Gandhi in the Indian nation that India is being acknowledged today as the largest democracy in the world. I do not say that socio-political structure in India is standing up to the real concept of Welfare State which Gandhi dreamt; but the awakening of Indian people brought about by Gandhi is such that it creates a stir in the people to wake up at

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every failure of the Party-in-Power to bring a change in the governance. I do not say that every change brought about by the people by the process of election is resulting in the change that Gandhi conceived and dreamt of, but what is more important here is that the people wake up and bring about a change; and that is the essence of Democracy.

This comprehensive concept of freedom (i.e., freedom not only from political oppression but also from social and religious oppression) and the element of democratic concept has crept into every political party, in our country, right from the semi-fascist Right parties to the extreme Left parties (I am deliberately omitting the names of the parties). What I want to emphasize is that no party in the country will make this country (India that is Bharat), a totalitarian one. The short dispel of despotism attempted by Indira Gandhi had been overthrown by another mass movement led by Loknayak Jayaprakash Narayan, by adopting the very same process of awakening of the people.

Dr. Ram Monohar Lohia in his celebrated book Marx, Gandhi and Socialism has proclaimed: “Everybody knows that tens of millions throughout the world saw in him their spokesperson, the solace and the remedy for their sufferings and their distress. No matter to what part of the world one might go, one would

find numberless people who look upon Gandhiji as the World’s greatest symbol for resistance to oppression and injustice and even solace in suffering, suffering that may have nothing to do with government and laws, suffering that may result out of the very fact of living”.

It is thus clear that the process of non-violent mass movement adopted by Gandhi has been adopted by all other countries which have gained independence after 1947. It even appears that this awakening of the people, brought above by Gandhi is such that no country howsoever powerful it may be, will be now able to establish its rule on any other country.

Even if USA, the most powerful country in terms of military and nuclear power, wages a war upon a country and even destroys it still it won't be able to establish its rule upon its people. The Vietnam War, the military actions in Iraq and Afghanistan are the standing examples of this humble conclusion of mine.

That is the relevance of Gandhi in today’s world.

[K. Prathap Reddy is senior advocate at High Court of Andhra Pradesh. He is the Chairman of A.V. Education Society, Andhra Mahila Abyudaya Samiti and the President of Vigil India Movement.

91-9848055502; reddyk_pratap@yahoo.co.in]

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Mrs. Ellen Roy —Jawaharlal Jasthi —Contd. from the last issue........

Her Daily Chore In India: 13 is a dreaded number for Number occult believers not only of Hindus and Indians but of all religions and countries – both East and West. We don’t know whether the house No.13 on Mohini Road in Dehradun was chosen by them or it was the only premises available.

But the Roy couple was not in a position to choose. They had to take whatever was made available to them by the well-wishers who were equally skeptical. It was their residence as well as the center for all the intellectual activities of renaissance movement. For Ellen it was a sacred place and she felt it her duty to keep it clean and safe. The place occupied by wild growth all the time was in no time converted into a beautiful garden. Ellen was very proud of the flowers and fruits grown in the garden. She used to write about it even to her sister in Germany in order to convince her that she was happy in India with all comforts. But the sister was not so naïve as to believe it. Ellen did not have even a refrigerator in the house at that time. While coming to India she brought with her some books, a type machine and a few music records. They were her intimate companions to spend time, when she had some.

As a housewife she took stock of the financial position of the house. They were able to spend time without want depending on the arrangements made by the followers of Roy. She did not expect more than that. She never tasted any luxury in her life. Unfortunately that was how she spent all her life, even after marriage. In addition to making the garden decorative to her taste, she found it necessary to make it utilitarian by growing vegetables. She prepared compost also to feed the plants. No doubt, there

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were domestic servants. But as a matter of principle, she used to engage herself with some work or the other. She took good care of all the visitors. It was her abode.

Immediately after leaving the bed every morning, she attended to the plants first. She watered them plucked the dead leaves and moved them to expose to in the sun. Then she entered the kitchen, cleaned it and started making tea by the time others woke up. She also would write letters to her brother and sister during those hours. They were the only personal relationships for her. After that all the remaining hours were meant for her husband and for the movement. The mail used to arrive early in the morning along with newspapers and magazines.

At that time the Radical Humanist was being published from Calcutta. Every day the matter was required to be sent to Roy for his approval. It passes to him after her perusal. By that time many of their friends used to arrive and start discussions on current affairs. Only after they left would he commence with his work. Whatever he would write in the preceding night – essays and book parts – he used to entrust them to Ellen. It was her responsibility to go through them, make corrections and additions wherever required and give them a shape to be recorded. The articles written had to be sent to relevant papers and book forms secured for printing later.

Whenever Roy made a speech anywhere Ellen used to be by his side taking shorthand notes of it. Whenever she found time later she would make a fair copy of the same give it the shape of an edited essay and preserve it.

Roy was an impressive personality to look at, with his height of six feet and four inches, bright eyes and smiling lips. Unfortunately, his health was never so impressive. While it was damaged for the first time when he was in China / Russia (and saved by Louise Griesler), his stay in the Indian jails for six years also had taken its toll. It would not be reasonable to expect it to be otherwise 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 ailments suffered by him in Russia rendering him immovable. It would have been a serious threat but for the timely help of Ms.Griesler. He had asthma. Because of the allergy some things were forbidden for him. His mind was active, but there 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 react violently on any criticism. Ellen took upon herself the responsibility to cover up all his deficiencies from his friends and acquaintances and visitors and save his image. His imperfections and inconsistencies were successfully covered up by her and he was presented to the public as an approachable and affable philosopher. But for Ellen Roy he might have lost many of his followers and admirers.

Dr. Durgaprasad used to keep a watch on his health almost on a daily basis. It was Ellen’s responsibility to ensure that Roy followed the prescriptions of the doctor and give him the medicines at prescribed time in proper doses.

After this compulsory schedule was completed Ellen typed the shorthand notes of his lectures in the remaining time. It would not be an exaggeration if we say that the writings of Roy were brought to light by Ellen single-handedly.

Like all housewives she used to bargain with vegetable vendors and shopkeepers. She learnt Hindi to the extent necessary for the purpose.

She could manage with her English in conversations with the friends and visitors as they were all educated persons. She had to speak to the relatives of Roy in Bengali. Even if she tried to learn the dialect, she could not manage it well and hesitated to speak it. The ambition to learn more languages died down over the years. She was feeling short of time even to do the essential things. Naturally, learning new languages could'nt get her priority.

She choose a particular schedule to feed the household. After tea in the morning, there was 28

lunch at ten in the morning itself. There was nothing in the noon. Biscuits and tea were given at about four in the evening with a sumptuous dinner early in the night. As people were accustomed to lunch in the noon, there were occasions when the guests were disappointed on 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 the prison and he continued the friendship even after coming out. In fact those who suffer with asthma are forbidden any contact with cats.

Some of the followers of Roy used to send fixed amounts of money every year to the Renaissance Institute. Some used to contribute as and when they found it convenient. Ellen used to convey thanks to each of them. They used to get some remuneration for their writings published in journals, but it was never of any significant amount and they could not count on it for any purpose. Even now freelance journalism is in the same stage in India.

Occasionally she found it necessary to send SOS messages seeking assistance to make both ends meet.

Like any other woman she too was fond of decoration and jewels. The chain that adorned her neck was made of beads of colored glass.

The other jewels found with her were a watch and ear pendants made of silver studded with pearls. She never had any costly jewels for herself.

Sometimes in the afternoons Roy used to dictate his essays which Ellen recorded in shorthand.

Roy went to rest after that but Ellen would fair out those lectures during this period. She could find time for her own preferences after that for writings, readings and guidance to the Radical Humanist journal. Shopping cannot be avoided if you have to run a household. Whenever she found the need friends used to send their car with driver to enable her to go shopping. Later there was a driver engaged at the Institute also.

Roy used to narrate his experiences casually during conversations with his friends while

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taking tea. Even that was recorded by Ellen.

Sometimes some of the friends coming for a chat used to bring food for the household reducing the work for Ellen. Along with friends, critics also used to visit the Institute for fruitful discussions with him. Roy used to wait for such opportunities eagerly. After all, it was by such discussions that he would be able to spread his ideas. One difficulty with Roy was his nervous weakness. It made him loose his temper too easily. When he felt that the other party was not willing to see the reason as he expected, he used to get annoyed. The discussion then took unexpected turns. In such situations Ellen tried

to divert the attention of the participants to something else thereby cooling the situation.

She consciously tried to ensure that the visitors who participated in the discussions were not offended or disappointed in any way. It was her self-assumed responsibility to ensure that the estimate of Roy was not belittled in any way. She took care of him and his ideas as well. ......................to be continued.

[J.L. Jawahar is a veteran Radical Humanist and Rationalist, writer and author from Hyderabad, A.P. He may be contacted at: jjasthi@yahoo.com]

An Appeal to the Readers Indian Renaissance Institute has been receiving regular requests from readers, research scholars, Rationalists and Radical Humanists for complete sets of books written by M.N. Roy. It was not possible to fulfil their demands as most of Roy's writings are out of print. IRI has now decided to publish them but will need financial assistance from friends and well-wishers as the expenses will be enormous running into lakhs. IRI being a non-profit organization will not be able to meet the entire expenses on its own. Initially, following 15 books have been ordered for print: New Humanism; Beyond Communism; Politics, Power and Parties; Historical Role of Islam; India’s Message; Men I Met; New Orientation; Materialism; Science & Philosophy; Revolution and Counter-revolution in China; India in Transition; Reason, Romanticism and Revolution; Russian Revolution; 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: UCBA0000207 UCO Bank, Supreme Court Branch, New Delhi (India) We make an earnest appeal to you to please donate liberally for the cause of the spirit of renaissance 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

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Reminiscing Manoj Datta —Ajit

Bhattacharya

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

Chakraborty and Gautam Chaudhuri. I did not know that they were Manoj’s friends. Manoj also did not remember that I was living in that housing estate.

I told Manoj that he need not flee in a hurry.

There were a few of Sanjay Gandhi’s men in the estate. But they were not as committed as was their Master. They had no data base of the enlisted escapees. And that was why he was roaming undetected for so long.

At that time Manoj asked me to meet in a secret meeting in the residence of late Saibal Gupta, an ICS and former Administrator of the Dandakarannya Project for the East Bengal refugees. I, Subhankar and eight other friends met there. One of the participants late Pinaki Chatterjee who sailed to the Andamans, in a specially made boat, named “Kanoji Angra ” (Sivaji’s naval chief) a few years back revealed Sanjay Gandhi’s plan in details. He had good connections with the Youth Congress leaders.

He advised us to take utmost care. Manoj also took me to the former Chief Minister late Profulla Chandra Sen’s flat. He gave us the names of 3 high ranking Police Officers who might help us if needed.

At the end of the Emergency, Manoj came over ground and organized a seminar at the Calcutta University Institute. Late Justice V.M. Tarkunde, Jyoti Bose, Prafulla Chandra Sen, and other leaders participated.

In his inaugural speech, Manoj said, “We have come here not for Jyoti Bose or for P. C. Sen. We have come here for freedom.”

At that turn of history, we did not bother whether our secret unarmed crusade against the cruel Emergency had the sanction of the 22-Theses or not.

1975, late Santibrato Sen and Debobrata Chaudhury, the then President and Secretary of the Radical Humanist Association, W. Bengal were arrested under MISA (Maintenance of Internal Security Act) Manoj Dutta was one of the foremost activists of the J.P. Movement during that time.

Being an Executive Member of the Jayprakash Narayan and Justice V.M. Tarkunde founded Citizens for Democracy, Manoj had to travel far and wide organizing people against the undemocratic measures of Indira-Sanjay duo.

We were getting information that Manoj was in the “Hit List” of bands of youth who were actively campaigning in support of this duo.

“He did not have a protective shield. He went underground. But he did not stop organizing people in his mission. I lost his contact for several months.

During the entire period of the Emergency Subhankar, Arun Bose and I attended our College 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 stop publication altogether.

Our Office was never out of watch of the Calcutta Police. But we were given no importance by them.

During that time Manoj suddenly came to my flat. On meeting my wife he burst into his habitual laughter and said that he would have to leave the sanctuary at once as she had identified [Ajit Bhattacharya is veteran Radical Humanist him though he was in disguise! He was only from West Bengal. He may be contacted at: saved by his brilliant pair of black mustaches. He bhattacharyyaajit@yahoo.com] was then hiding in the flats of Diptendu

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Research Scholars' & Academicians' as the ghee.’ “My son! It was all jungle then. They had to make do with whatever things were found Section:

Ancient Culture —Chandrahas [Following is the English version of Prof J. L Reddy's Purana Pralapam.

Mr. Chandrahas, Retd. Commissioner of Income Tax has translated a major portion of Purana Pralapam in to English. The original book by the name of Khattar Kaka was written by late Hari Mohan Jha of Patna University and it was received well in Hindi world. It was also translated in Telugu by Prof Lakshmi Reddi.

Sent by N. Innaiah] t was wintry night. Uncle sat next to the fireplace, 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 that time led such a good life. They lived in hermitages. They woke up in the wee hours (Brahma muhurat) and bathed in the river. They wore clothes of coarse fibre. They kept water in kamandal. They slept on bed of grass (kusasan).

Even today, people look up to them with devotion because of their saffron robes, long beard and matted locks of hair.”

“Orey, there were no barbers in the forest and so the long beard. No washermen and so saffron clothes. No oil and so the matted hair. No cloth and so robes made of fibre. No proper houses and so parnasala. No cruse and so kamandal. No plates and so leaves or cupped hands. All this was not due to any sacrifice but due to lack of things.” “They were all stoics, were they not?

They lived on roots and tubers.” “They had no choice, did they? If not tubers and roots, could they eat gulab jamun? If they had gulab jamun, would they have danced at the sight of figs and blue jamuns? ‘…’ (Whoever moves forward would get honey. He alone would get figs.)

“Wherever he got honey, he would break into a song. ‘…’ ‘Honey which trickles down is as holy

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in that environment such as the animal hides, tiger skin, kusasan, incense, sandal, yavas, honey, chamaram and leafy food plates. If today also, you want to see those scenes of Dwapara Yug, go to Jharkhand and you will find the bows and arrows, peacock feathers, the flute and women wearing one piece of cloth. If today’s cloth 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 them to perform tapas. It was the same as tilling with the plough or praying to Shiva or holding the pickaxe, or holding the nose or waving the legs or clanging the bell.” “They were agnihotris, were they not?” Uncle smiled and said, “I’m also an agnihori, am I not? This pot belly is the largest of all havan pot. Everyday I shove firewood into that. The question in the Vedic time was – ‘…’ ‘To which god shall the havis be offered?’ “My reply to that is – ‘…’ (to the god known as the stomach.)”

“Uncle, they performed sacrifices for spiritual reasons.” “I would say they did that only for the physical reasons. Before the Vedic times, they had no knowledge of fire. They were wonder-struck at the sight of forest fire or the lightning. Later on the sages like Angira and others realised that fire could be created out of rubbing flint. Once they knew this, they began to dance in ecstasy. The meat of living and the dead creatures tasted better and more easily digestible when cooked on fire. That’s why they began to worship fire as ‘amaad’ and as ‘kravyaad’. Earlier they ate raw yavas and gingili seeds. Now they realised the taste of popping.

They shivered in the cold in the past. Now they had the pleasure of warming up by the fireplace.

Earlier, they hid at night out of fear. Now in the glow of fire, they could see things. They began to sing ‘tamasoma jyothirgamaya’ (lead me from darkness to light). As the predators ran away at the sight of leaping fire they began to sleep

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without any worry. When they derived such benefits from the Firegod, how could they not praise him? That’s why the Vedas are full of His praise. ‘…’ ‘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 ancestors realised that they possessed a mighty powerful thing. But, they had to struggle a lot to make fire. They used flint stones to create the spark.

But rubbing the stones took hours. Then they fanned the spark to create fire. The fire so created had to be protected with a great deal of care. They began to keep the fire always lit by pouring ghee on the logs. They placed stones around the fire to protect it. They cut clay on all four sides and made platforms. In the middle, they hung a log of wood. To protect it during the rainy season, they constructed a pandal of thatch above it. They sat in that enclosure and served fire. They gave whatever was required to keep the fire lit. Many sang in encouragement.

Brahmins sat there and supervised the ritual.

Everyone was assigned a specific task. One cut the logs of wood, another brought hay. Yet another toiled to make slanted thatched roof.

One made pots out of clay and burnt them.

Daughters milked the cows, sheep and the goats. They washed and cleaned meat. The grains were pounded on stones. Some picked soma creeper. Some others crushed and made juice out of it. They got on to the platform and drank the juice. Milk, curds and ghee reached there in plenty. First, the firegod was given the offering. The balance was distributed to others.

The platform where they all sat together and drank soma could be called the man’s first ‘club’.

They all sang in merriment. ‘…’. ‘We have to walk together; talk together and must understand one another.’ ‘…’ ‘Protecting one another, let us all enjoy and do things together!”

“They preformed marriages and such like good things there. They went around the holy fire.

They distributed pop corn. They ground

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somalatha in the mortar. The relics of those ancient times are found even now here and there.”

“Uncle, what was the goal of life those days?” “In Vedic hymns, it is evident …‘Let’s live for one hundred years. Let’s be able to see for one hundred years. Let’s be able to hear for one hundred years. Let our lineage flourish. Let our donors flourish.’ “Let our wealth and food grains increase. Let our cows give milk in abundance.

Let the oxen till the land well. Let there be timely rains. Let the trees give fruits. Let our welfare be taken care of. Has anything been left out? In Durvakshata mantra, till today these blessings only are given – ‘…’ “Uncle, what’s the meaning of Durvakshata?” “Arey, it means the wish that ‘let there be plenty of durva (grass) for the cows and buffaloes and akshta (rice) for us’.”

“Oh, how nice was their life!” I said. Uncle said, “Arey, in Vedic times, people had a jolly good time. Eat, drink and be merry. But afterwards, the sages of Upanishads turned the spoilsports.

They were so vicious that they incited people to fight against the sense organs. Arey, it’s agreed that senses, like the horses, are unstable but that doesn’t mean that they should be starved to death. If that’s done, how will the chariot move?

What’s the use of just holding the reins in the hands? Smrithikaras who followed them also came with the same whip of abstention. They proscribed what was not within their reach. It was like the sour grapes. On deep reflection, it is clear that incompetence is the root cause of disinterest.” “Uncle, in Satya Yug, people were god-like, were they not?”

“No. They were no different from us. The basic instincts of people don’t change. Only the circumstances change. Those days, the population was not much. They were unable to consume all the food grains and the fruits that were grown. Atri had one thousand cows and Vasista two thousand. What to do with the milk, curds and the ghee? That’s why ‘…’ ‘The guest is like 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 has increased much. But the earth remains just the same. The number of people who eat, like Surasa’s (the ogre who accosted Hanuman en route Lanka and swallowed him) mouth, is becoming bigger and bigger. That’s why anarchy has spread.”

“Uncle, this is the effect of Kali Yug.” “Arey, if you have one hundred when you need only six, then that is Satya Yug. If the need is one hundred when there are only six, then that’s Kali Yug. That’s all. Before too, in times of drought and famine, the effect of Kali Yug was felt. Once there was no milk and therefore Aswatthama was fed water mixed with flour. Now you have crores of Aswatthamas in the country. Even now if the food is more than what can be consumed by the population, you’ll find signs of Satya Yug again.”

“Then, Uncle, is there no difference between the dharma of the ancient times and dharma of the modern times?”

“None but there is a difference in regard to money. Moral values are dictated by money. If you ask me, money is the root of dharma.

Without money, any dharma or any ideal would have no meaning.” “How, Uncle?” “Look. The greatest of all dharma is giving and kindness.

When you have two fistfuls, donate one. What can be given by one who has nothing? That’s why I say the root of dharma is money.” “But surely there are other kinds of dharma also?”

“Yes, there are. But when you examine it properly, without money no dharma has value.

The sacredness of the cow and the Ganga rests on this premise. It’s because of the cow’s kindness that milk and curds are available. Cows help in farming. So, the cow is the mother.

Irrigation and commerce are because of the kindness of the Ganga. That’s why the River Ganga also is the mother. There’s an economic principle underlying all this.” “But our people attached least importance to wealth, didn’t they?” I asked. “Arey, the attitude that wealth is least important has been the cause of much harm, isn’t it? Where has man changed? Wealth 33

played a great role from the early ages.

Kurukshetra happened because of that. It’s raging now also. Gold and silver have the power to convert a lie into truth-‘…’‘The face of truth is covered with a gold bowl.’

“It was there then and is there now also.” “Uncle, if that’s so, what’s the difference between Kali Yug and Satya Yug?’ Uncle said, “Look- ‘…’

‘When the society is asleep, it’s Kali Yug. When it yawns and stretches its limbs, it’s Dwapara Yug. When it stands up, it’s Treta Yug and when it walks and becomes active, it’s Satya Yug.’ “But my interpretation of the above sloka is this. In Satya Yug, our ancestors roamed about freely like vagabonds. Treta Yug witnessed some stability. Janaka and others began to till the land. From the land, Sita was born in the form of food grains. People began to build houses and live in them. They could live in one place. In Dwapara Yug, the society became much more organised. Things which gave pleasure were discovered. People began to enjoy leisure. In Kali 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 in the trains. Those days, they had to trudge wearily along the jungle tracks.” “Yes. Those days, in the jungle, grass blades used to poke the feet like the goad. That’s why the clever sastrakaras ordered ‘pull out the grass and surge ahead.’ Since no one would have cared for their words uttered normally, they made a sloka for 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 were lush. So, that month was decided as the month for removing grass. Without any wages, just in the hope of earning some punya, the activity of removing grass was carried on. In upanayana, marriage, last rites, yagna, puja, et cetera use of sacred 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 sacred grass was not. A person who was skilful in pulling out grass was considered dexterous. ‘…’

That means if someone asked ‘kusalam’ it meant whether there were enough stock of sacred grass stalks at home. Without spending one paisa, the activity of pulling out sacred grass used to be carried out with fervour. Son, the sastrakaras were the forerunners of Chanakya, were they not?” “Uncle, the rishis were profound in their thinking, were they not?”

Turning the burning embers upside down, Uncle said, “Arey, son! Kapila, Kanaka and Goutama were poor Brahmins. They encountered untold sufferings in every step that they took. In the forests, grass blades and thorns pricked them.

They had to endure the cold and the heat of the forests. That’s why titksha (ability to endure both heat and cold) was regarded as a great virtue. In the rainy season, water used to leak in the parnasala. Snakes and insects used to crawl inside. Then the menace of the monkeys and the bears, fear of the tigers and the lions! They had light refreshment of anything that was available; otherwise they went without food. The stomach used to be stuck to the ribs. Added to this was the fright caused by the nocturnal creatures.

There was no end to their grief. In such circumstances, what would they say but ‘grief-grief’? In such a backdrop, what ‘ism’ would they embrace but stoicism? The tune of hopelessness that they breathed was such that people are still singing the same tune, that is, that ‘The world is a myth’. Since women and gold were beyond their reach, the heaviest blow landed on these two- ‘…’ ‘The two fruits adorning the poisonous tree of family are gold and two breasts.’ “Uncle, it was due the supernatural intuition of the great rishis that philosophy such as Vedanta was born, wasn’t it?” Uncle smiled and said, “I for one think that it was because of their idiocy that Vedanta was born.”

Uncle saw that I was surprised by this. So, he

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resumed and said, “Son! When the aged rishis stirred out in the night to attend to the call of nature, now and then they started at the rope mistaking it for snake. Based on this myth, they began to believe that the entire world also was a myth. That myth took the form of Vedanta and caused consternation. Whether due to their myopia or our ill luck, mythical philosophy became our main philosophy. ‘…’ (the myth of a rope being looked upon as snake). From this ‘bhrama vada’ arose ‘brahma vada’.

“Uncle, you can make a bull into a pig and a pig into a bull! Where’s the link between a rope and philosophy!” Uncle piped up. “Arey, rope was the basis for Nyaya, Sankhya, Vedanta, etc. philosophies. ‘Triguna’ (satva, rajo, tamas gunas) had their origins in the three layers of rope. The net of the earthly ties was woven with the rope.” “Then, do you mean that the theory of karma also has no basis?” I asked. Uncle replied, “Look. Philosophy is a product of the conditions of the society. Agriculture and rishis were important in the country. Karma theory was carved out of the experience of agriculture. The crop depends on the kind of seeds sown. Like a roasted seed which cannot sprout, karma which is without a goal cannot bear fruit. Likewise, seeing a potter, the myth of the creator of the universe originated. The revolving potter’s wheel gave rise to ‘bhavachakra’ myth. The blacksmith’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 embedded in philosophical thoughts. No?” “The essence of all issues is the same that there is no essence in the world. So, leave it at that. Arey, we’ll know about the essence of anything after we enter into it, isn’t it? ‘…’ ‘Only the son-in-law and not the father has a measure of the essence of the beauty of a young woman.’ The philosophers miserably failed to understand worldly pleasures. Like some sons-in-law these days who run away from the in-laws’ house complaining 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 wife ran away to some place. Then on, he made it his duty to abuse all women in many ways. Nivritti marga philosophers are also like him.”

“But, Vedas and Vedanta espouse the welfare of all in the world, isn’t it?” Uncle said, “Both worship selfishness. The Vedas said it straight. (…) ‘The cattle are created for the yagnas’. ‘…’

‘Vedic violence is not violence.’ That means there is no blemish in eating meat. Vedanta smeared divine ointment to it. ‘…’ Atma, which is present now and forever, is indestructible even after the body perishes. Vedic people worshipped many gods. For Vedanta people ‘…’, that means Self was regarded as the highest god and it was worshipped. Individualism in the Vedas was assigned an exalted status. That in my view is the meaning of Vedanta.”

“Uncle, what of the preachings of Brahma gyan, renunciation and the like?” “Look, when the poor rishis felt distressed at seeing the rich, they said, ‘…’ (treat the clod of earth, stone and gold all alike.) Where’s the comparison between the clod of earth and gold? But when in grief, they consoled themselves by saying there was no difference between pain and pleasure. ‘…’

‘Pleasure and pain, profit and loss and victory and defeat must be treated alike.’ “When their self esteem was affected, they espoused equanimity. ‘…’ ‘One who does not get affected by grief and who does not desire pleasure is a man of equanimity.’

‘When their lowliness stared at them in their face, they said ‘aham brahmasmi’ (I’m the Brahma) and fulfilled their strong desire. When their desires were not fulfilled, they announced that peace would be the result of eschewing all desires. ‘…’ ‘He who forsakes all desires, and who has no interest in anything and who is without arrogance and attachment would attain peace.’ “What’s all this about? It’s like reciting the name of Rama after being vanquished!”

“Uncle, absence of desire was thought as the best and therefore did they not accept sacrifice 35

willingly?” “No. During those times too, there were rishis who, like the heads of some mutts today, lived in huge palaces. They feasted on good food. Looking at them, the poor people were jealous. In Chandogya Upanishad (5/11/1), such wealthy pundits were hailed as ‘…’ (One belonging to an exalted house, a great Vedic scholar). Mundakopanishad (1/13) talks of ‘…’.

In Katopanishad, Yamacharya (the preceptor) tries to entice Nachiketa by offering palaces, elephants, horses, beautiful damsels and the like. Some pundits had such great income from their male and female disciples that they could lead a princely life. Take a look at the story of Rykva rishi in Chandogya. A king named Janaasrutha went to the sage with an offer to donate a lot of wealth and six cows. The rishi didn’t accept them. Then, the king took more gold, precious stones, ghee, cows, the deed of land of the zamindar of that village and his beautiful daughter. The moment he saw the face of the young woman, he accepted her and all the other donations. ‘…’ ‘His spirituality was melted by the heat of the metaphysical things.’”

While I kept looking at his face, Uncle said, “Son! Even in that Yug, babas were overwhelmed by desire. They recited the song of renunciation for others’ consumption. Their nerves craved for fun and frolic. Though they had their heads shaven, the snake-like umbrella over their head always was open and swayed merrily. Vedanta comes to fore at the time of be-dant (the toothless). The tongue is still there for slurping the juice. The tusks of desire would never break. It’s impossible to have control over the senses, like the tongue that has no bones. Where is the power for ‘damam’ (to control the senses) in Vedanta to control the senses? It’s a myth to feel proud that the self has been conquered. Anyway for a few centuries, we have been playing on the shehnai the spiritual tune of soham, daasoham, sadaasoham.”

I butted in and said, “Uncle, Atmanand Swamy who in his discourse on philosophy says materialism is the root cause of all evils.” Uncle

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was acerbic. He said, “True. He would speak loudly on the physical loud speaker after drinking cold water from the physical fridge and blame materialism. Thereafter, his spiritual disciples will send his speech through the physical telegram to the physical press for printing the message ‘banish materialism’.

Truth to say, these Atmanands are all ‘motoranands’ and ‘dhananands’, ‘mudranands’, ‘modakanands’ and ‘madananands’. They are always immersed in these five ‘anands’. They collect pearls from the lake of paramanand. So, they are addressed as ‘paramahansas’. And their blind disciples blow their trumpets. His female disciples drink water in which he his toe id dipped. These siddha mahatmas turn out to be drowned in total darkness when you find them in person alone. The saffron robes become darker with the kama, krodh, moha, lobha. Look at the satire that Valmiki employs in Ramayana- ‘…’ ‘Lakshmana! Look at how the saintly crane deceptively walks as though it is worried about the creatures that it might trample upon!

‘The fish in Sanskriti pushkar not knowing that disciples who are cat-like and blue-coloured jackals have been there for ages are still taking shelter under their feet. ‘…’ (You never know when the protector becomes the devourer).”

“Uncle, the Swamiji proves through ‘anaswa rath’ (the chariot without horses) mentioned in the Rig Veda (4/36/1) that there were aeroplanes in the 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 the disciples ‘tasma ee’ (kheer). One of my friends says 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 be performed. It will mean ‘akhanda havan’. Twenty tins of ghee have arrived.” Beating his brow, Uncle said, “What can be said of the heightened sense of our people? There is no ghee for food but no shortage at all for burning. When there was no matchstick, our ancestors kept the fire going by pouring ghee. What’s the point in wasting tins of ghee when a matchstick is sufficient to make fire? The snake crawled and has gone somewhere but we still are beating its track!”

“Uncle, it’s said that smoke causes rain and for that yagna is performed. Is that true?” “If smoke causes rain, these days lakhs of chimneys, engines emit smoke day and night. Then where’s the need to create smoke?” “Why don’t you go and make people understand this?”

“That surely would be inviting trouble for myself.

What can one jester do when there are so many traditionalists? Well, let the ghee be burnt in plenty. Rishi Charvaka had said this- ‘…’ ‘Drink ghee even if you must borrow for buying it. You follow the principle ‘…’ (Burn ghee even if you must borrow). If you can’t burn ghee, how will our culture survive?”

After a whole millennium of scholasticism, the rationalist view of human progress was revived by the men of the Renaissance. That was a demonstration of rationalism and romanticism being two parallel currents of thought which intermingled themselves to make history. The romanticists of the Renaissance themselves argued that “it was absurd to regard the whole period from Constantine 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 continuous process 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

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Book Review Section:

A Look at Gender Development —Dipavali Sen [BOOK: Kathleen Kuiper, (edited) The 100 Most Influential WOMEN of All Time, Britannia Educational Publishing in association with ROSEN Educational Services, New York, 2010, hardcover, pp 358, Rs 900.] time, how much has mankind Over developed? More specifically, how much have women been empowered by economic development?

The standard indicators of Economic Development are nominal GDP per capita, PPP-adjusted GDP per capita, and the more recent Human Development Index (HDI) - a summary composite index in three basic aspects: longevity, knowledge, and a decent standard of living. But there are aspects which even the HDI does not cover, such as poverty, gender-inequalities, and international diversities. Because of this, in 1995 supplementary and alternate measures were introduced in the Human Development Report, United Nations Development Program (UNDP).

Of these, the Gender Empowerment Measure (GEM) captures gender inequality in three key areas: Political participation and decision-making, as measured by women’s and men’s percentage shares of parliamentary seats; Economic participation and decision-making power, as measured by two indicators—women’s and men’s percentage shares of positions as legislators, senior officials and managers and women’s and men’s percentage shares of professional and technical positions; Power over

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economic resources, as measured by women’s and men’s estimated earned income (PPP US$).

The GEM is no doubt a valuable innovation. But it is highly specialized, suffers from large data gaps, and has an elite bias. It measures inequality only among the most educated and economically advantaged women and neglecting women at grassroots levels or in the informal sector. As a result, the GEM is reliable only for very highly developed countries which do collect those statistics and where a number of women do get to the parliament. Elsewhere it may not be a very appropriate indication of real empowerment.

This is a lacuna indeed that can be filled at least partly by books such as The 100 Most Influential Women of All Time. This book is part of a series of titles such as The 100 Most Influential Inventors of All Time, The 100 Most Influential Philosophers of All Time, The 100 Most Influential Writers of All Time, constituting the Britannia Guide to The World’s Most Influential People.

The editor, Kathleen Kuiper, is Manager, Arts and 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’s education and ‘Encyclo’ to circular or all-encompassing. An encyclopedia thus provides simple and general yet comprehensive information. This book edited by Kathleen Kuiper certainly does. As the Introduction says, it is “filled with profiles of striking individuals who serve as outstanding representatives of their gender, covers many of the most outstanding, influential women from around the globe.” (p 9) It ranges “from queens ranges “from queens to commoners, with a tip of the hat to those who have made their mark in the arts and sciences, in their country’s political arena, and on the world stage.” (p 9) The book begins with Egyptian 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 the Christian era. Most interesting figures follow one after the other.

Wuhou rose from small beginnings to become empress of China during the Tang dynasty (618-907). Byzantine ruler Irene (752-805) restored the use of icons to the Eastern Roman Empire. Court lady Murasaki Shikibu (928-1014) authored the great Japanese novel Genji monharogatari. Joan of Arc, the national heroine of France (1412-1431), is covered well.

Immediately after her, comes our very own Mira Bai (1450-1547). Floating further down this stream of time come Bloody Mary (1510-1558) and Elizabeth I (1533-1603) whose influence is beyond anything historical records can capture.

Author and fiery educationist Mary Wollstonecraft (1759-1797), novelists Jane Austen (1775-1837), Charlotte Bronte (1816-1855) and Emile Bronte (1818-1848) get their slots. Then comes Queen Victoria (1819-01), clearly of global significance as the empress of the British Empire from whom the Victorian era derives its name. Florence Nightingale (1820-1910) who transformed professional nursing comes soon after. The eastern hemisphere is never forgotten as exemplified by the inclusion of Empress Dowager (1835-1908) who was a towering presence over the Chinese Empire for half-a-century.

Especially since the 19th century, women had been establishing themselves in most professions. This is shown in the long array of figures: the great French actress Sara Bernhardt (1844-1923), American reformer Jane Addams (1860-1935), American astronomer Annie Jump Cannon (1863-1941), Polish-born French physicist Marie Curie (1867-1934), Italian educator Maria Montessori (1870-1952), Polish-born German revolutionary Rosa Luxemburg (187-1919), French novelist Colette (1873-1954), American dancer Isadora Duncan (1877-1927), physically challenged American author and educator Helen Keller (1880-1968),

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birth control advocator Marie Stopes (1880-1958), Russian ballet dancer Anna Pavlova (1881-1931), Israeli prime minister Golda Meir (1898-1978)‌.the list continues.

Queen Elizabeth II (1926- ) gets mentioned, along with young Anne Frank (1929-45) famous for her diary written in hiding from Hitler. More recent figures include Gro Harlem Brundtland (1939- ), three times prime minister of Norway and later director general of World Health Organization (WHO), television personality Oprah Winfrey (1954- ), Mother Teresa (1910-1997) is followed by comedy star Lucille Ball (1911-1989). Madam Jiang Qing (1914-91) is joined by Sirimavo Bandaranaike (1916-2000), Indira Gandhi (1917-1984), Aung San Suu Kyi (1945- ), and Princess Diana (1961-97). The list is long and well-made. But a few names are wanting, e.g., Lakshmibai, the Rani of Jhansi, Agatha Christie the Queen of Detection, reigning authors Enid Blyton and J.K.Rowling. In terms of influencing minds, these (and others) deserve to be in this book.

The photographic illustrations of the book are well-chosen although not too numerous. The Dowager Empress of China (p 193) looks as imposing as Elizabeth I (p 90). Isadora Duncan (p 227) and Billie Jean King (p 325) look equally graceful in their respective postures. There is a short but friendly Glossary, recommendation for further reading, and a neat Index (p 350-358).

When bored or bewildered with GEM indices of the UNDP, delve into this book. Beginning with Egyptian queen Hatshepsut and ending with Princess Diana, it will enhance our idea of the historical process of women’s empowerment.

[Dipavali Sen, from DSE & Gokhale Institute of Politics and Economics (Pune), Visva Bharati University, Santiniketan teaches at Sri Guru Gobind Singh College of Commerce, Delhi University. She is a prolific writer and has written creative pieces and articles both in English and Bengali. dipavali@gmail.com]

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Humanist News: I

IRI Notice to all the members of the Indian Renaissance Institute (IRI) General Body And Board Of Trustees Meetings Of The Indian Renaissance Institute (Iri) On 23rd And 24th January, 2015 At Kolkata Dear friends, This is to inform you that the General Body Meeting and a meeting of the Board of Trustees of 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 Humanist Association and a Seminar will also be held.

While the dates and programme of the meetings were being contemplated, the sad news of demise of Shri B.D. Sharma, the then President of the IRI, on 13th September, 2014 at Jodhpur was received. A condolence meeting in his memory was held on 13th October, 2014 at New Delhi.

The Board of Trustees elected Shri Subhankar Ray, the veteran Radical Humanist, as Working President of the IRI in place of Shri B.D. Sharma by circulating a resolution.

The programme is as under:

General Body Meeting of the IRI: Programme for 23rd January, 2015 (Friday) 8.30 A.M.-12.30 P.M. 1. Inauguration by Shri Subhankar Ray, the Working President 2. Confirmation of the minutes of the last General Body Meeting held on 30th November and 1st December, 2013 at New Delhi 3. Secretary’s Report 4. To receive and adopt the accounts for the IRI for the years ending 31.3.2014.

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5. Status of the Court case regarding 13 Mohini Road, Dehradun pending at Nainital High Court.

6. Future management of 13 Mohini Road, Dehradun.

7. Publication and circulation of the Radical Humanist.

8. Publication of the Humanist Literature & M.N. Roy’s Selected Works.

9. Role of the radical humanists in the present political and social scenario in the country.

11-15-11.30 a.m. Tea Break: 10. Other programmes and activities with permission of the chair 11. Proposed amendments to the Rules of IRI by Mr. Ajit Bhattacharya: (Mr. Ajit Bhattacharya had proposed certain amendments to the Rules which were included in the agenda of the last General Body meeting held on 30th Nov. and 1st Dec.. 2013 but their discussion was postponed for the subsequent meeting. Hence I am reproducing the same as below along with his introductory remarks: “… It is about creating some new Executive Posts. It may sound strange to suggest it when it has become so hard to find replacements for the present incumbents & Trustees. Thus we have to elect and appoint the same persons terms after terms. We are multiplying less but decreasing more both in number and physical ability. You would agree that IRI is not all philosophy. It has an infrastructure also. It must have sufficient number of able persons to run and keep it healthy. It needs regular servicing with new ingredients. With global instant Internet access we have a vast hinterland to exploit. Should we not try?)

Proposals: 1) The General Body or the Board of Trustees of the IRI may appoint one Working President or one Vice President, and two Assistant Secretaries. They should be preferably below sixty years of age and may be appointed for four terms only. If those thus appointed are not Trustees shall be co-opted as Trustees.

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2) There shall be a group of Mentors with up to twenty persons from different walks of life to aid and advise the IRI. They may not be connected with the Radical Humanist Movement. It will have a Convener. The Board of Trustees will appoint them for a term of five years.”

12. Shri Subhankar Ray, the Working President, has made following proposals for consideration of the G.B.M. on 20 November 2014: “I, Subhankar Ray propose that: 1) one post of Vice President and one post of Assistant Secretary should be created in Indian Renaissance Institute.

2) Effort should be started for merger of Indian Renaissance Institute with Indian Radical Humanist Association.

Reasons: 1) During absence of President and to provide some relief to Secretary if necessary these positions might be useful.

2) Regarding merger of IRI with IRHA, whatever might be the historic reasons, at present functions of both these organizations are to organize seminars, meetings and to publish magazines, newsletters etc. These are basically renaissance activity. Moreover members of both these organizations are common and usually the meetings are held in tandem. These only increase the paper work and no useful purpose is being served. Since IRI is a registered body and all the necessary formalities are done regularly and basically renaissance activity is done by both these organizations the name Indian Renaissance Institute is appropriate after merger. All members are requested to give an unbiased thought to the proposal.”

13. Election of the Trustees: Meeting of the newly elected Board of Trustees & election of its office bearers will be held between 7-00—8-30 p.m. at Guest House/ Manoj Dutta’s Flat.

12.30 to 1.30 pm Lunch Break 24 January 2015 (Saturday):

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10-10-45 a.m.: Continuation of Indian Renaissance Institute meeting 10-45-11 a.m.: Tea break 11 a.m.-12-30 p.m.: Continuation of the meeting of the Indian Renaissance Institute.

12-30-1-30 p.m.: Lunch

Programme of the Seminar rd

23 January. 2015 1-30—2-15 p.m. Panel Discussion on M.N. Roy and Netaji Coordinator: Sandip Das Participants: Ajit Bhattacharyya, Abdus Samad Gayen, Bhaskar Sur and others 2-15—3-15 p.m.: Lecture on India’s Foreign policy after Independence.

Speaker: Prof. Gautam Basu, President N.D. Pancholi 3-15—3-30 p.m. Tea break 3-30—5-00 p.m. Discussion on lecture 24th January, 2014 1-30 p.m.—2-15 p.m. Panel Discussion on Scientific attitude and Science Club Movement Coordinator: Bhaskar Sur 2-15—3-15 p.m.: Lecture on Post colonial Indian Economy.

Speaker: Prof Pranab Basu, President: Rekha Saraswat 3-15 –3-30 p.m.: Tea break 3-30—5-00 p.m.: Discussion on Lecture Organizing Committee: Ajoy k. Chanda, President IRHA (WB) & Subhendu Bhattacharyya, Secretary Venue: Seminar Hall of Indian Institute of Engineers at Jadavpur University Campus (Gate number 3), Kolkata 700 032 (five minutes’ walk from Guest House). Some formal/informal meeting will be held at Guest House and/or Manoj Dutta’s flat.

Accommodation and other details for outstation participants: Oasis Guest House, 3

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Raja S.C. Mullick Road (Jadavpur, near 8B bus terminus in a by lane besides HDFC Bank, Jadavpur, Kolkata 700 032, West Bengal; phone 09007308949). The Oasis Guest House is booked from 22 January 2015 9 a.m. to 25 January 9 a.m. The charges are Rs 600/ person in a double bed room. Those who want single accommodation in a double bed room should pay an additional charge of Rs 600/day. We are charging Rs 2500 for accommodation for 3 days (22 January- 25 January) and food (from morning tea to dinner) charges for two days (23 and 24 January). Those who want food beyond that period should be provided by additional payment of approximately Rs 125 for lunch/dinner, Rs 40 for snacks and Rs 10 for tea.

Accommodation with limited facilities will be provided at Sri Manoj Dutt’s flat on payment of Rs 200/day. Sri Sisir Chakrabarty (phone number 09831088315) and Sri Ajoy Kumar Chanda (phone number 08697536882) will look after the outstation participants. Participants are requested to reach Guest House and contact them when necessary. One bathing towel should be brought.

Outstation participants are requested to pay the necessary charges on or before 10 December 2014 preferably directly to Savings account number 10959204035 (MICR number 700002078, IFSC code SBIN0000150) State Bank of India, Park Street Branch, Kolkata 700 016 in the name of Indian Radical Humanist Association. After deposit, the photocopy of the pay slip along with the duly filled in Registration Form (see below), should be sent by ordinary postal mail to Indian Radical Humanist Association, 15 Bankim Chatterjee Street, Kolkata 700 073. Cash payment could be made only personally to the office secretary Sri Arun Bose at the office premises of Indian Radical Humanist Association, West Bengal Unit, Monday to Thursday, and Saturday (4-30-7-30 p.m.).

Registration Fee: For outstation and local participants Rs 100 only, this includes

41

tea/snacks during the session and seminar materials if any. For persons willing to attend only the Seminar Registration Fee is optional.

Local participants are requested to contribute Rs 250 for lunch for two days. On prior intimation if they want they will be provided with dinner, snacks and tea outside the Meeting time on payment of approximately Rs 125 for lunch/dinner, Rs 40 for snacks and Rs 10 for tea.

E mail identities: SubhenduBhattacharyya: subhendubh@gmail.com; Subhankar Ray: subhankarr@yahoo.com; Ajoy k. Chanda: ajoyk_chanda@yahoo.co.in IRI Notice sent by: N.D. Pancholi, Secretary, ndpancholi44@gmail.com; (M) 0981109532

II

In the Mirror of CAG: Where is Good Governance in Gujarat?

Release of a Compiled Book about the discussion on CAG Report in the Lok Darbar he CAG Report for the year ending 2013 was tabled on the last day of the session July and November 2014 in the Gujarat Legislative Assembly. For last many years, discussions are not held at all in the Gujarat Legislative Assembly on the CAG Report.

Whether administration and monitoring of expenditure is properly done or not in the State or whether implementation of Government plans has been properly done or not is reflected in the CAG report. CAG Report is the mirror of our Government’s administration.

Since the discussions are not held in the Legislative Assembly, in order to provide factual information and true details to the public at large, “Lok Darbar on discussions of CAG Report” was organized on the Birth Anniversary of J. P. on 11th October 2014, by voluntary

T

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organizations and enlightened citizens. Similar Lok Darbar for the previous years of 2012 and 2013 was held

by PUCL (Gujarat), Social Watch and Gujarat Sarvodaya Mandal. Going by the experience it is felt that this is a good medium for public awareness. In this year’s Lok Darbar, former Chief Minister, Suresh Mehta, subject experts like Mahendra Jethmalani, Mahesh Pandya, Rohit Shukla, Hemantkumar Shah and Rohit Prajapati, etc. had given detailed information after presenting their notes. This year, after a long spell, many issues related to Govt. administration came under discussions through the media of daily papers. Detailed information was also given about the CAG report.

However, the ruling party failed to provide required explanation or clarification in this matter nor any time was allocated for discussions in the House.

After compiling the discussions that took place in the Lok Darbar and the news clipping released in the new papers, one book titled “In the mirror of CAG: Where is the good governance in Gujarat?” was brought out. In the current report, the CAG has made strong and serious observations on the internal and external security, functioning of Gujarat Govt.

Companies / Corporations, weak or flawed public distribution system, critical note on the Total Cleanliness Campaign, not conferring of “Nirmal Gram Shield” to the gram panchayats, wasteful expenditure on construction and purchases in respect of scheme for the Toilets

for every house-hold, manually carrying over-the-head of night soil, management of solid wastes disposal in the Nagar Palika etc.

PUCL (Gujarat), Gujarat Social Watch, Gujarat Sarvodaya Mandal etc. institutions have now decided that planning should be made for discussions on the CAG Report as is the case for discussions on budget every year. It has also been thought of to meet the H.E. President to represent to him that legal reforms should be affected to ensure that CAG is empowered, if needed, to take punitive actions also instead of merely giving its recommendations. Moreover, it has been also contemplated in the Lok Darbar that CAG Report findings should be made transparent and should be made relevant to the public at large. There should also be provision for giving Action Taken Report after rectifying or correcting the lapse or omissions and commissions pointed out by the CAG and information should be provided in the Legislative Assembly as to where the mismanagement had occurred and what corrective or remedial steps have been initiated.

—News sent by Gautam Thaker, General Secretary, PUCL (Gujarat), M- 09825382556 Mahesh Pandya, Gujarat Social Watch; Rajani Dave, Gujart Sarvoday Mandal

Dear Friends, Your article for the RH should be emailed at: rheditor@gmail.com 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 time to the RH. A note whether it has also been published elsewhere or is being sent exclusively for the RH should 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 15, Bankim Chatterjee Street (2nd floor), Kolkata: 700 073, Mobile: 9831261725 NEW FROM RENAISSANCE

By SIBNARAYAN RAY Between Renaissance and Revolution-Selected Essays: Vol. I- H.C.350.00

In Freedom’s Quest: A Study of the Life and Works of M.N. Roy:

Vol.Ill

H.C.250.00 Against the Current - H.C.350.00

By M.N. ROY Science and Superstition - H.C.125.00 AWAITED OUTSTANDING PUBLICATIONS By RABINDRANATH TAGORE & M.N. ROY Nationalism - H.C.150.00

By M.N. ROY The Intellectual Roots of Modern Civilization - H.C.150.00 The Russian Revolution - P.B.140.00 The Tragedy of Communism - H.C.180.00 From the Communist Manifesto - P.B.100.00 To Radical Humanism - H.C.140.00 Humanism, Revivalism and the Indian Heritage - P.B. 140.00

By SIVANATH SASTRI A History of The Renaissance in Bengal—Ramtanu Lahiri: Brahman & Reformer H.C.180.00

By SIBNARAYAN RAY Gandhi, Gandhism and Our Times (Edited) - H.C.200.00 The Mask and The Face (Jointly Edited with Marian Maddern) - H.C.200.00

ane Voices for a Disoriented Generation (Edited) - P.B. 140.00 From the Broken Nest to Visvabharati - P.B.120.00 The Spirit of the Renaissance - P.B.150.00 Ripeness is All - P.B. 125.00

By ELLEN ROY From the Absurdity to Creative Rationalism - P.B. 90.00

By V. M. TARKUNDE Voice of A Great Sentinel - H.C.175.00

By SWARAJ SENGUPTA Reflections - H.C 150.00 Science, Society and Secular Humanism - H.C. 125.00

By DEBALINA BANDOPADHYAY

Published & printed by N.D. Pancholi on behalf of Indian Renaissance Institute, New Delhi at S-1 Plot 617 Shalimar Garden Extension I, Sahibabad, Ghaziabad-201005