Dr. Ambedkar: An Ambassador of Humanity

Bhim Rao Ramji, who, later came to be known as Dr. B.R.Ambedkar or Baba Saheb Ambedkar in popular parlance, was born at Mhow, near Indore on 14^th April 1891. He was fourteenth child of Subedar Major Ramji and his wife Bhimabai. Only five of the children of this couple survived, including Bhim Rao and two each of his sisters and brothers. Ambavade in Ratnagiri district of Maharashtra was the ancestral village of the family and they belonged to Mahar caste, one of the numerous untouchable castes in those days.

In 1896, family shifted to Satara, where shortly Bhim Rao’s mother died. He was just five year old at that time. He had his early education here. In 1904, the family shifted to Mumbai and lived in Parel, an area inhabited by textile workers. In 1907, at the age of 16 years, Bhim Rao completed his school education from Elphinston High school. Next year he was married to Ramabai, eight years younger to him and of nine years of age at that time. In 1912, Bhim Rao graduated from Elphinston College and joined the armed forces of Maharaja of Baroda as Lieutenant. Same year his father died. In 1913, Maharaja Sayaji Rao of Baroda awarded him a scholarship to study at Columbia University in USA. In 1915, Bhim Rao completed his M.A. in Political Science and wrote a dissertation on ‘ Administration and Finance of the East India Company’ , to obtain degree. On 9^th May 1916, he presented a paper on ‘Caste in India:Their Mechanism, Genesis and Development’, which was published later in journal ‘Indian Antiquity’ in 1917. Just in one year, after completing his M.A. degree, Bhim Rao submitted his PhD thesis on ‘ National Dividend- A Historical & Analytical Study’ to Columbia University, on which he was awarded PhD degree in 1917.

After submitting his PhD thesis, Bhim Rao joined London School of Economics as well as in the Grey’s inn in 1916 .Bhim Rao returned to India as Dr. B. R. Ambedkar in 1917 itself and joined the services of Maharaja Baroda as per the contract of scholarship. However even after obtaining PhD degree from USA, rare feet in those days, he was subjected to indignity of untouchability, so he left that service. In November 1918, he joined Syndenham College of commerce as Professor of Political Science. In 1920, he started a Marathi fortnightly-‘Mooknayak’(The silent Hero).

Dr. Ambedkar actually started his journey as scholar-activist from 1916, when he first presented a paper on caste in India, which turned out to be one of his major writing later. The publication of ‘Mooknayak’ was second step in this journey, through which Dr. Ambedkar started awareness campaign among Dalits. In 1920, he also participated in the first all India conference of depressed classes. This conference was presided over by Shahuji Maharaj of Kolhapur. Dr. Ambedkar exhorted Dalits in this conference, for self-help to free them. In September 1920, Dr. Ambedkar went back to London School of Economics to pursue his studies further and he got his MSc. Degree from there in 1921, writing dissertation on ‘Provincial Decentralization of Imperial finances in British India.’ In 1922, he was invited to the Bar-at-law from Grey’s inn. In 1923, he was awarded DSc. Degree by London School of Economics on the thesis ’The Problem of Rupee-its origin & solution’. This thesis was published by King & co. London in the same year. King &Co. also published his PhD thesis of Columbia University in 1925. he went to Berlin for yet further studies, even after two Doctorate degrees from most prestigious Universities of the world. In fact Dr. Ambedkar specialized himself in three equally important subjects-Economics, Political Science and Law. It must definitely be a record in those days for any Indian to achieve such feet. Dr. Ambedkar, two years younger to Jawaharlal Nehru, seems to be tallest amongst all national leaders of those days, in matter of academic achievements.

Returning to India in 1923, Dr. Ambedkar started practicing law at Mumbai High Court. In 1924, he formed ‘Bahishkrit Hitkarini Sabha’(Depressed Classes welfare Association). Apart from practicing law, Dr. Ambedkar also taught at Batliboi institute as part time teacher from 1925 to 1928. He was nominated to Bombay Legislative Council in 1927 for five years , which was further extended for another five years in 1932.Third step in his journey as scholar activist occurred with his Satyagraha on Chowdar tank in Mahad for Dalits right to draw water in 1927. He delivered his famous speech at Mahad on 25^th December 1927 in this Satyagraha, when copy of ‘Manusmriti’ was burnt. This was a significant step towards advancement of Dalit liberation movement. In April 1927, he had started another Marathi fortnightly ’Bahishkrit Bharat’(Exiled India). In 1928-29, he served as Professor of law at Government College of Law at Mumbai. During 1928-29, he also brought another fortnightly’ Samta’(Equality). In 1930, he brought out another Marathi fortnightly’ Janta’(People). During the same period, Lala Lajpat Rai was bringing out English daily ’The People” from Lahore. In 1930, Dr. Ambedkar started another Satyagraha from Kalaram temple,in Nasik, which continued intermittently for five years. In 1930 itself, Dr. Ambedkar also became President of first all India Depressed classes Congress, held at Nagpur. Whole year of 1930, was full of activities for Dr. Ambedkar, this very year, he participated in first Round Table Conference called by British rule to discuss the future shape of India. In 1931, he was part of Second Round table Conference. !932 was also politically significant year. This was the year, when Poona Pact, also known as Gandhi-Ambedkar pact was signed on 24^th September. This year again, he participated in Third round Table conference.

Dr. Ambedkar suffered a personal setback in May 1935, when his wife Ramabai died. From 1935 to 1938, he remained Principal of Govt. law College, Mumbai. In October 1935, he declared at Yeola conference though born Hindu, he would not die as Hindu. He announced that he will embrace Buddhism, which he could do only after 21 years, hardly two months before his untimely death. In 1936, one of his classics-‘Annihilation of Caste’ was published. In 1936 itself, he formed his first political party-‘Independent Labour Party’. In 1938, he protested against Industrial Dispute Bill. In July 1942, Dr. Ambedkar formed ‘Scheduled Castes Federation’. In 1942, he was also appointed as Labor member in Viceroy’s council, which he continued till July 1946. Viceroy’ Council in those days was like central cabinet. In 1945, he wrote on ‘Communal Deadlock and way to solve it’. Like Bhagat Singh, Dr. Ambedkar was also concerned about communal problem, as well as about labor laws. In 1945, he also founded ‘People’s Education Society’ Mumbai, which established Sidhartha College of commerce in 1946. In July 1947, he was elected to Constituent Assembly from Mumbai and on 3^rd August, he was appointed the first law minister of India. On 19^th August 1947, he was appointed chairman of drafting committee of constitution of India. The draft prepared by this committee was approved by the constituent assembly on 26^th November 1949 and India was proclaimed Republic from 26^th January 1950, with the constitution coming into force from that date.

Dr. Ambedkar remarried on 15^th April 1948, after 13 years of widowhood. Dr. Sharda kabir, who was looking after him in his ill health, shared ten letters with him, before he could agree to this marriage. He was hesitant, because Sharda Kabir was younger to him by 15 years at that time. Dr. Kabir became Dr. Savita Ambedkar after marriage conducted in most simple manner.

Dr. Ambedkar resigned as law Minister from Nehru cabinet inSeptember 1951 and he lost election in first elections of Lok Sabha ,held in January 1952. However he was elected to Rajya Sabha from Bombay legislative council in March 1952, which he continued till his last day. Columbia University honored its alumni with Doctor of Law degree in June 1952. In December 1954, Dr. Ambedkar participated in world Buddhist conference in Rangoon, and in 1945 he formed Boudha Maha Sabha. He was not keeping well, so to fulfill his commitment of 1935, he embraced Buddhism on 14^th October 1956, alongwith lakhs of his followers. After participating in World Buddhist Conference in kathmandu on 15&16^th November 1956, despite his ill health, he breathed his last on 6^th December 1956 at Delhi. All through this period, he was working very hard and writing continuously. His another classic, ‘Buddha and his Dhamma’ was published after his death. Many other unpublished writings were also published later.

Maharashtra Govt. formed a committee to edit and publish Dr. Ambekar’ Speeches and Writings, under the chairmanship of Vasant Moon, which brought out 16 volume edition in Marathi and English. Dr. Ambedkar foundation in Delhi is assigned the task of getting these volumes translated and published in other Indian languages.

There are hundreds of books written on the life and deeds of Dr. Ambedkar in almost all Indian languages. These books include biographies, critical commentaries on his writings, creative writings like novels; poetry plays etc. on the life of Baba Saheb. Followers of Dr. Ambedkar formed Republican Party of India (RPI) and it created strong base in Maharashtra in its early phase. Later as usual in India, it got split into many factions and it now remains confined to Maharashtra only. Many groups of RPI are still a force to reckon with among Dalits in Maharashtra. Many other parties, professing the ideology of Dr. Ambedkar came up later in different parts of the country. Out of these, Bahujan Samaj Party(BSP) is stronger in north India, particularly in Uttar Pradesh(UP), where it has tasted the touch of power as well. All other political parties of India ,including BJP, whose reprenstative Arun Shourie attacked Dr. Ambedkar as ‘false god’, play Ambedkar card to woo Dalit voters. What Dr. Ambedkar could not become in his own life time—an icon of Dalit identity, he became two decades after his

death.

Now in the early years of twenty first century, there are many personalities, who are becoming a bridge between the split peoples of India, Pakistan and Bangla Desh, which were one people sixty years ago. Dr. Ambedkar is one of these personalities, apart from Bhagat Singh, Kazi Nazrul Islam, Faiz Ahmad Faiz,Rabindra Nath Tagore,jagan Nath Azad, Khan Abdul Ghafar Khan and many others, who bind the people of these countries in emotional bond. The common heritage of events like Tipu Sultan’s struggle in 1806, 1857 revolt, Bhagat Singh and others revolutionary activities, Ghadar party tradition , Chittagong revolt and 1946 navy revolt are such glorious common struggles against British Colonialism which exhorts them to jointly fight again against neo imperialism of today, which is much worse than yesterday’s British imperialism. But how come that Dr. Ambedkar has also become a common symbol of these countries, whose birth anniversary is being celebrated in Lahore this year, perhaps for the first time in sixty years!

In my view, it is the humanism inherent in the ideas of Dr. Ambedkar, which brings the people of India and Pakistan and perhaps Bangla Desh and Nepal too, closer to each other. In spite of the fact that caste system ,particularly the untouchability is in built part of Hinduism alone and all other religions of the region-Islam, Christianity, Buddhism, Sikhism etc. do not only approve of casteism, these religions have strongly indicted casteism as social practice. Most of these religions apparently profess the essential unity and equality among mankind. It is only through ‘Manusmriti’ and few other texts of Hinduism, which have codified caste system. During British rule and earlier during Moghul rule, lakhs of sufferers of caste system had converted to Islam or Christianity, yet even after conversion to these religions, this suffering humanity did not get equal social status in society. No doubt they were not subjected to indignity of untouchability in their new religion, yet the human social respect at equal level was far away. This reality has been aptly captured in many creative writings such as Jagdish Chander’s Hindi novel trilogy—‘Dharti Dhan Na Apna’(Land does not belong to us), ‘Narakkund mein Vaas’(Living in a hell) and ‘Zameen Apni to Thi’(The land was once ours) or Gurdas Ram Aalam in his Punjabi poem ‘Dr. Ambedkar’ etc. So the inequality though formally removed in the converted religion for untouchables, yet it remained in practice in social conduct. Even after conversion, Dalits were treated at lower level and were not entered into marriage relations by upper class people. Dr. Ambedkar put a great emphasis on this aspect by insisting on the need of inter caste or for that matter inter religious marriages to really eradicate inequality among caste and classes. Dr. Ambedkar spent his whole life to understand the mechanism of inequality, ingrained in the caste system at intellectual level and struggled all through to eradicate it at social and political level.

At intellectual level , we can see his writings on caste system and untouchability such as-‘Caste System in India’, ‘Annihilation of Caste’, ‘Who were the Shudras’, ‘Philosophy of Hinduism’, ‘Riddles of Hinduism’ etc. Dr. Ambedkar’s speech at Mahad on 25^th December 1927 is one of the sharpest analyses of caste system, where he equates the Dalit liberation movement in India with French revolution of 1789, which has the core slogans of ‘Equality, Fraternity and Liberty’.

At social and political level from 1920 onwards, with the publication of ‘Mooknayak’ at the age of 29 years, Dr. Ambedkar remained active to his last breath for 36 years, to change the life of crores of Dalits in India on the basis of his ideas of essential human equality and also of socialism. The major struggles he took up, apart from publications of various journals and books in this direction, was launching of Chowdar tank Satyagraha in Mahad and Kalaram temple Satyagraha, which continued for five years. Then as member of Mumbai legislative council, Central assembly, Rajya Sabha; as member of Viceroy council, as law minister or as chairman of constitution draft committee, Dr. Ambedkar played a major role in shaping the destiny of Dalits of India in particular and Indian people in general. His role in three round table conferences, in signing Poona pact was to ensure fair and equitable deal for Dalits in future set up of India. By all his ideas and actions, Dr. Ambedkar advanced the scope and space of liberation for vast number of Dalit population of Indian society.

Dr, Ambedkar was enlightened by the philosophy of French revolution, Buddhism and Marxism for the emancipation of Dalit masses. ‘Buddha or Marx’ is one of the titles of his major writings. He was for socialism, but was against the use of violence to achieve it. He wanted to build socialism in Indian society through peaceful constitutional means. That is why the philosophy of Buddhism attracted him more, particularly in Indian context, where people are too much religious. But Dr. Ambedkar accepted the atheist and rationalist form of Buddhism.

Dr. Ambedkar’s philosophy of humanism is much more relevant in Asian societies today, where the worst kind of religious fundamentalism of many hues, worst kind of inequalities on caste and class basis exist. Asia needs to seek inspiration from the ideas of Ambedkar and Bhagat Singh like personalities to bring radical changes in their societies, to make these more equal, more just, and more humane.

Sources:

1. Speeches and Writing of Dr. Ambedkar in 16 volumes- published by Govt. of Maharashtra
2. Essential writings of Dr. Ambedkar -Edited- Valerine Rodrigues, Oxford University Press, New Delhi.
3. Dr. Ambedkar:His Life and Works-Dhanjya Keer,Popular Prakashan Mumbai (Biography)
4. Remembrances and Reminiscences—Nanak Chand Rattu
5. Baba Saheb Ambedkar—Vasant Moon-(Biography), National Book Trust of India, New Delhi
6. Poisoned Bread—Edited- Arjun Dangle- Dalit literary writings- Orient Longman, Delhi
7. From Untouchable to Dalit—Eleanor Zelliot- Manohar, Delhi

Remembering A Gentle Soul

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Sh.K.R.Narayanan,who,passed away after a brief illness,has left indelible imprint on the minds of not only people in power structure, but on ordinary people as well. Here I wish to narrate few of my experiences with the departed soul, in person , as well as in correspondence ,when he was holding the position of Vice-Chancellor of Jawaharlal Nehru University, New Delhi and later as the President of the country.

It was probably in year 1979,when I was residing in Periyar hostel in JNU as a research scholar, I had a visitor Amarjit Chandan, a Punjabi poet from London, who had probably come to attend a seminar on Punjab peasantry, being held in JNU by Centre for the study Regional Development at that time. As Chandan was putting up with me, a burglary took place in my hostel room, in which a fine jacket of Chandan was stolen, apart from few other small items. I got upset, as I was not financially so strong as to compensate the loss of my guest. So I went to Sh. K.R. Narayanan, who was Vice-Chancellor of our University at that time .I took the General Secretary of JNU students union Sh. Anil Chaudhary along. After listening to me patiently, Sh. Narayanan started laughing gently and asked what could he do in such matters? Anil Chaudhary pleaded for financial help from student aid fund to compensate the guest. Dr. Narayanan readily agreed and sanctioned some amount, which I could pay to my guest. This was a small event, but it left an impression of his gentleness and concern for low income group students of the University.

Years later, in year 1998, I was selected as Professor in Hindi in an open competition by a highly competent selection committee having Prof. Naamvar Singh, Prof. Nityanand Tiwari and Prof.Bachchan Singh like eminent Hindi scholars as experts at Panjab University Chandigarh, after many years of teaching at Punjabi University Patiala and Guru Nanak Dev University Amritsar. However at that time RSS&BJP lobby in Panjab University Syndicate threw mud at experts and myself and got the item rejected. Though my academic merit and credentials in terms of publication and other matters could not be questioned, the real reason to get the selection annulled was that this lobby considered the experts and myself as ‘leftist’ and they had declared that they would not allow any ‘leftist’ to enter the University, particularly in Hindi deptt. Upset at this development, I sent representations to President of the country Sh. K.R.Narayanan, Vice-President and Chancellor of Panjab University Chandigarh and Prime Minister of India. Incidentally the then Vice-Chancellor of Panjab University was appointed by Sh. Narayanan as Vice-President and Chancellor and RSS lobby was dead set against him. The only response, that too quite promptly, came from Sh. Narayanan’s office, informing me that my representation had been sent to Ministry of Human Resources for consideration. Neither the Vice-President or the Prime Minister’s office cared to respond. Although I knew the fate of my representation at the hands of the Human Resources Ministry of that time , in spite of it coming through the office of the President, which was likely to be thrown in dustbin and as I got no response from them in all these years, I suppose it was either consigned to dustbin or lies in dusty old files. Yet I was touched by the gesture of Sh. Narayanan.Later I sent some of my publications, particularly on Martyr Bhagat Singh and Dalit literature, it was again promptly responded with appreciation and books being placed on the shelf of the President. I knew that it was difficult to get time for the President to go through the books, particularly books in Hindi, yet his response was warm and encouraging.

Sh. Narayanan’s office always responded to my new year greetings , even after he demitted office in year 2002. After I joined Jawaharlal Nehru University Faculty early this year ,while paying courtesy call to the Vice-Chancellor, I expressed my wish that JNU could honor its former Vice-Chancellor and former President of the country with honorary degree of D.Litt. Perhaps it could not come through due to lack of time. But every member of JNU community-Faculty, students and staff-will always cherish his memory most fondly.

Punjab Polls Outcome: Defeat of Arrogant Feudalism

Except for the defeat of many stalwarts on both sides, Punjab poll results have sprung no surprises. Media projections have been more or less been vindicated and Akali Dal has also not got very high approval rate from people at large. Of course, biggest surprise of the poll outcome is the rise of BJP, which should cause worry not only to the Congress, but even to Akali Dal. It can start eating into its own base. Akali Dal has just increased its tally by five seats and Congress party’s position has just been as that of Akali Dal in 2002.

People actually have not much to choose these days, as there is little difference in the programmes and conduct of most of the parties, whether at Centre or at state level. But in absence of real alternatives, people have learnt some realistic lessons. Most important of these lessons, being to defeat that incumbent Government, which take people for a ride for five years of rule. In the context of five year rule of Amrinder Govt. in Punjab, literally it was a Amrinder and not Congress Govt., people have suffered all kinds of brutalities. Whether it were peasants or workers, employees or students, all were treated in a high handed manner, even the young girl students were not spared of police brutalities, as is now in the records of many electronic media archives. The forcible taking over the land for Trident Industry, without at all being sensitive to peasant concerns, dealing student and unemployed youth issue only through brutal lathi charges were the order of the day in these five years. Using most foul and intemperate language for political adversaries like Prakash Singh Badal, chief Minister for three terms, just showed the mindset of a man, who, lived as a ‘Maharaja’, even when ,it was the Congress Govt. of Smt. Indira Gandhi, who had abolished all princely titles, way back in seventies. With impunity and total disregard to Indian constitution, not only slavish minded Congress men, even the Govt. officials, used these obsolete and unconstitutional titles –“Maharaja’ and ‘Maharani’ for Amrinder Singh and Praneet Kaur in Government advertisements. From the day one, in fact almost a fortnight before day one, meaning even before the polling was held in February 2002, Govt. officials had started knocking at the doors of Amrinder Singh and he in no uncertain terms had started announcing his one point agenda of personal vendetta in a most arrogant feudal style, thinking himself as real ‘Maharaja’ of British colonial times, when his forefathers were batting for British colonial rule and were killing patriots like Sewa Singh Thikriwala in their feudal jails. Akali misrule of 1997-2002 had created favourable atmosphere for Amrinder to act like Raja Gianender of Nepal, whom Nepalese people have now shown his true worth. Not that Badal family or his ministers had no blot on them, yet the way Amrinder went after them and his other adversaries, even inside the Congress party, thoroughly misusing official machinery and police force, made people realise in a very short time about his real objectives, despite camouflage of so called development agenda,particulary when Amrinder Singh himself faced same accusations of corruption, as he has been charging Badal.Accusations against Amrinder were even worse than Badal. Not only Akalis and Congress, Amrinder even made CPI his adversay, who, was otherwise pro-Congress, by getting two of its MLA to Congress fold in a most arrogant and politically unwise manner, resulting in all left parties refusing to have no truck with Congress in Punjab in his leadership, though they were more anti Akali/BJP than Congress, resulting in Congress becoming almost untouchable ain Punjab.

Amrinder Singh bringing Khalistani elements in the Congress party, his own past record as signatory to Khalistan declaration alongwith his brother-in-law Simranjit Singh Mann revived the fears among urban Hindu population, which has now resulted in the rise of almost defunct BJP in Punjab. His attitude of abhorrence towards late Beant Singh family, removal of a better reputed Tej Prakash Singh from his ministry, taking no interest in completing Beant Singh memorial in Chandigarh, never or rarely attending any Beant Singh memorial meeting on his anniversaries, also made urban Hindu mind apprehensive of his designs. Keeping Rajinder Kaur Bhathal in his camp by sheer arm twisting by using lottery case, made Congress men behave like slaves before him. It is a hard fact that at the time of assassination of Chief Minister Beant Singh at the hands of Khalistanis, Amrinder Singh neither attended his cremation nor paid any condolence visit to his family. Though Prakash Singh Badal was present at cremation, alongwith Tohra and Chandumajra. Surinder Singh Kairon, an adversary of Beant Singh in Congress party, had visited Beant Singh family and offered condolences. By making such person Punjab Congress incharge and later Chief Minister, Congress party had made itself vulnerable from day one. Congress could claim the legacy of only two popular Congress leaders in Punjab, who, earned some respect, despite their drawbacks- these were Pratap singh Kairon, a freedom fighter himself, though got discredited later due to corruption charges and Beant singh, who revived Congress in Punjab by his fearless resistance to Khalistanis and thus getting assassinated in the process. Amrinder , in his feudal arrogance, could never show any respect to such legacy of Congress, which could have protected some of Congress base.

Amrinder, in his true feudal style, even reduced Congress organisational leaders to zero, by making B I S Chahal, a thoroughly controversial petty official, as the most powerful man after him in Punjab Govt. His relationship with him is shrouded in certain openly talked secrets, as giving him a status of Minister, has created even a storm in Congress party, which ultimately turned out to be a ‘storm in tea cup’ only, as Congressmen after making some noises started bowing to this ‘mini(on)maharaja’. Such misuse of authority was many times censored by even judicial courts, yet maharajas do not bother about courts, they are used only to hold ‘court’.

The fall of Amrinder and rise of Badal does not automatically bring relief to people. It has to be seen that to what extent Badals observe democratic norms and polite language in their political behaviour. Elder Badal is an astute politician and a graduate of pre partition F C College Lahore, with some suaveness, but the same can not be said of younger Badal, who, though educated in US, is having traits similar to Amrinder. How much he would be tempered in his conduct, only time will tell. Meanwhile election results have brought some respite from a thoroughly arrogated feudal mindset, till what time it will last, this again is a guess only. Perhaps after sometime people will start waiting for 2012.

*Mahabharta : An Enigma for Ever

** ‘The Mahabharta’ (A Modern Rendering) in two volumes by Ramesh Menon, Edition 2004, Rupa & Co., Delhi, pages 821 + 718 = 1539.

How one defines this one text of evergreen interest in all the ages ? Is this a book of history or fiction or mythology ? or a bit of all ? There is no clear time range of its writing or recording. It is spread out in one lakh shalokas of Sanskrit language which is more than seven times in volume in comparison to ‘Illiad’ and ‘Odeyesy’, the world, classic epics of Homer.

There are hundreds of translations, abridgments and renderings of Mahabharta in all Indian languages, as well as in English and in some other world languages as well. There are hundreds of fictional creations in all Indian languages based upon Mahabharta characters. Krishna, Draupadi and Karana are most fascinating characters for Indian fiction writers. Novels and short stories based on these characters are found not only in Hindi, but in Oriya, Kannada, Marathi, Gujrati, almost in all Indian languages. There are hundreds of interpretations of Mahabharta and its characters. Rahi Masoom Raza’s rendering of Mahabharta and its television presentation has been one of the most fascinating and popular.

In fact, Sanskrit literature is quite rich in its semi-fictional, semi-mythological writings in prose as well as in verse. Ramayana and Mahabharta, Puranas (Eighten in all) even Upanishads and earliest writing Vedas; all are full of story telling. Ved Vyas or Krishna Dwaipayan is considered the exponent of Vedas as well as Mahabharta, as such he is one of the significant characters of Mahabharta.

Mahabharta is quite an enigmatic text. Is it just a story of a war or a story of civilization or a story of intrigues and cruelties of rulers, or a book of philosophy as it includes ‘Gita’, the philosophy of ‘Selfless Karma’? One thing is certain that Mahabharta is most fascinating book among all ancient texts of India, written in Sanskrit or Tamil or other ancient languages. The challenge before any new rendering of Mahabharta is the challenge of emphasis and also of implicit interpretation, through selection of rendering out of a huge text, which was published throughout one whole year by ‘Kalyan’, a religious Hindu and Hindi journal from Gorakhpur.

The greatest, but may be one of the shortest war on earth, of just eighteen days had taken place at Kurukshetra and surrounding areas, between cousins Kaurvas and Pandavas for political power, the war story of which is called Mahabharta. This was the time, when political power grew out of swords and arrows, making it in modern times ‘from the barrel of the gun’. Ramesh Menon’s rendering is based upon Mahabharta’s original structure of story, spread in eighteen Parvas, as of eighteen days of war. Adi Parva, tells the brief history of Mahabharta’s composition as well. Original composition by Ved Vyas was that of 24000 Shlokes, then one lakh edition was prepared. There are eighteen Parvas, even Parvas are further divided into sections and shlokas. Menon has chosen to put the story in 132 chapters in 1st volume and 117 chapters in IInd, totalling 249 chapters in eighteen main books. Different renderings have been presented differently, but most retellers have tried to keep the essence of stories intact, which Menon has also successfully done in this rendering. The war, which perhaps took the toll of at least one crore human lives, apart from the lives of animals like elephants, horses. In modern terminology, Mahabharta may be called “The Mother of all wars”, even the IInd world war has not counted for this member of human deaths.

After winning Mahabharta war, Pandavas had ruled for 36 years and then, since all their sons had been killed by Ashwathama, son of Dronacharya, their guru, who, was killed in the war with half-truths of Yudhistra, they crowned Prakshit, the son of Abhimanyu, the slain son of Arjuna in the war and leave the rule, But as precursor to their quitting the scene, Krishna and his whole clan of Yaadvas is destroyed in internecine war among the kins. Even Krishna takes part in destroying some of his kins, after making them drunk. Two reasons have been given for this destruction – one the curse of Gandhari, the second more mundane reason is that Yaadvas had become arrogant in power. The third interpretation, which had emerged out in certain literary texts, such as Swarajbir’s Panjabi play ‘Krishna’, is that tribal Bheels, whose ancestors were burnt in Khandav forests by Krishna clan, had taken the revenge and it is by Bheel leader Jara’s arrow, that Krishna is killed. In modern times, what role Krishna’s clan man Laloo Yaadav will play is going to be revealed soon. Left’s self-annihilation campaigns can also be alluded to Krishna’s Yaadava clan self-annihilation.

‘Mahabharta’ has many such anecdotes and stories, which are very close to modern interpretation and values of life. Most of Mahabharta characters are human beings with all the vulnerabilities in them. Most of them are sex hungry, sex plays a major role in each character. If Krishna had sixteen thousand women as queens, Arjuna marries wherever he goes, he had 5-6 wives, while all other Pandvas except Yudhishtar had more than one wife. Ved Vyas had been born from unmarried Satyawati and Sage Prashar’s sexual union. Karna is born out of Sun God & Kunti union, prior to her marriage with Pandu. Pandu dies while making sex to his second beautiful wife Madari, as he was accursed that he would die if he indulged in sex. Then there is Ved Vyas having sexual union with cousin’s wives- which give birth to Dhritrashtra the blind, as the queen which in sexual union closed her eyes. The other queen became pale, so the son born was Pandu, the pale bodied. Only when a woman servant enjoys the full and pleasurable sexual union with Ved Vyas, the healthiest Vidur is born and who in time becomes the wisest sage in whole drama. Draupadi had five sons from five husbands.

There is Bheesam, who brings fisherman king’s daughter for his old father and who renounces kingdom, as he was the crowned prince of the state. Bheesam’s pledge is still the best known renunciation among Indian ancient stories.

Out of ancient Indian texts, which is archetypal one for Indian society? Vedas, Ramayana, Mahabharata or Puranas or Upnishadas ? Perhaps Mahabharata is closest to being archetypal in the sense, most of the present day conduct of men, is very close to the conduct of rulers of Mahabharta times. As if deceit and intrigues in the public administration and governance of today has got some lessons from Mahabharta rulers as well.

Mahabharta is the story of number of step-brothers, the concept which is little known in India and much more in vogue in the west. Ved Vyas and Bheesham are step brothers, Karna and five Pandavs are step brothers, Bheesam, Vichitarvirya and Chitrangad are step brothers as are Vidur and Pandavas etc.

Mahabharta, authored by Ved Vyas was narrated by Vaishmpayan, his disciple to king Janmaijya, the son of Parikshit and great grand son of Arjuna, when he was holding ‘Sarp yagna’ (Snake sacrifice).

Ramesh Menon has referred to two earlier English versions, from which he took help-one is late Kamla Subramaniam’s and another12 volume edition by Kishori Mohan Ganguly. It seems that Ramesh Menon’s rendering in two volumes in English, would also become popular, as it has been published by Rupa in a presentable edition. It would be better if publisher comes out with a paperback edition of the same in reasonable price, which will attract many more readers.