Offstumped – Commentary on Indian Politics

Icon

Politics and Public Policy in India

Atal Bihari Vajpayee on Raja Dharma and Narendra Modi reminds of Anushasana Parva

Watching these remarks by Atal Bihari Vajpayee in this YouTube video from 2002 during his visit to Gujarat  sitting along side Chief Minister Narendra Modi:

reminds of the Anushasana Parva in the Mahabharata  where Bhishma instructs Yudhishtra the Philosopher King on the dharma of Governance. Contrary to the canard that has been in circulation in the media for years now, Vajpayee rounds off his remarks by expressing confidence in Mr. Modi following Raja Dharma.

One finds one of the earliest digital manuscripts of Anushasana Parva in this compilation by the Asiatic Society in 1839. It appears Manmathanatha Datta wrote his english translation of the Anushasana Parva much later in 1905 but there does not appear to be a digital version available  of this volume.

KM Ganguli’s translation written a few years earlier is however freely available on the Internet but the prose style is markedly different. Relevant portions from that version have been copy pasted below:

The king should protect the wealth of those that are old, of those  that are minors, of those that are blind, and of those that are otherwise disqualified.

The king should never take any wealth from his people, if they, in a season of drought, succeed in growing any corn with the aid of water obtained from wells.

Nor should he take any wealth from weeping women.

The wealth taken from the poor and the helpless is sure to destroy the kingdom and the  prosperity of the king

That king is more dead than alive in whose kingdom women are easily abducted from the midst of husbands and sons, uttering cries and groans of indignation and grief

The subjects should arm themselves to slay that King who does not protect them, who simply plunders their wealth, who confounds all distinctions,  who is ever incapable of taking their lead, who is without compassion, and who is regarded as the most sinful of kings.

That king who tells his people that he is  their protector but who does not or is unable to protect them, should be slain by his combined subjects, like a dog that is affected with the rabies and has become
mad.

A fourth part of whatever sins are committed by the subjects clings to that  king who does not protect, O Bharata.

Some authorities say that the whole of   those sins is taken by such a king. Others are of opinion that a half thereof  becomes his.

Bearing in mind, however, the declaration of Manu, it is our opinion that a fourth part of such sins becomes the unprotecting king‟s.

That king, O Bharata, who grants protection to his subjects obtains a fourth part of whatever
merits his subjects acquire living under his protection.

Do thou, O Yudhishthira,  act in such a way that all thy subjects may seek thee as their refuge as long as
thou art alive, even as all creatures seek the refuge of the deity of rain or even as the winged denizens of the air seek the refuge of a large tree.

Filed under: Atal Bihari Vajpayee, historical, Narendra Modi

Of E-Books and Shallow Reading – My Digital Discovery of the Ancient and the Medieval

Originally published in The Pragati April 2012 edition

I have a confession to make. It has been more than ten years since I have read a book cover to cover. The Internet changed many things around us in this time. But most notably there has been one change within the mind –- the inability to persist with deep reading. Every attempt at reading a book invariably becomes a multi-tasking adventure of multiple Google searches on related topics or accompanying side narratives, coupled with the occasional tweet succumbing to the irresistible urge to share an epiphany, followed by a blog to showoff newly acquired erudition. This was before the e-book and the tablet. Now there is not even the attempt at reading a book cover to cover but merely the pretence of a shallow reader. The need for speed and breadth has left comprehension, depth and recall far behind.

But the digital book revolution has done something to the amateur reader that no number of corner bookstores and friendly neighborhood public libraries could perhaps do. If the Internet collapsed distances to make geographical separation redundant, the e-book has collapsed time to make historical separation between the author and the reader redundant. Google has contributed the most to this phenomenon, far more than any other digital ecosystems, with its comprehensive collection of digitally scanned books from the late 1700s to the early 1900s, most of which are free of copyright restrictions. The e-book has also levelled the field between the amateur and the professional, making access to original source almost ubiquitous. It has opened new avenues for personal discovery without the proverbial middleman.

For me, the most impactful of these personal discoveries has been the rich body of English prose translations of ancient Indian texts by Manmathanatha Datta. Little to nothing is known of Manmathanatha Datta’s personal life. Had it not been for the Internet and the digital book, Datta’s memory would have been restricted to the odd academic researcher. Now, his translations have a new life and a digitally assured posterity in a manner that he himself would never have imagined.

Google’s collection of books authored and published in India during the 1800s and early 1900s can perhaps be described as the digital meeting the medieval to re-discovering the Ancient.  From Sanskrit to English translations of the Vedas, the Upanishads and the Puranas to the Persian and Arabic to English translations of the Pre-Mughal and Mughal era conquests, my personal digital library today spans a time continuum of Indian history that in a previous era would have been nearly impossible to compile in a single library. What makes this digital book collection special is the accompanying digital collection of British era’s first hand records starting with the earliest of records in the late 1600s. What enriches this digital adventure of personal discovery with limitless possibilities is the window it opens into the ancient with catalogues of Sanskrit manuscripts found in Royal libraries in that era. One such cataloguing exercise of Sanskrit manuscripts in the library of the Maharaja of Bikaner in the 1880 resulted in a 700-odd page book.

While Google’s Digital Book Archives bring a distant era closer to us by opening a window, they also leave us with sadness over an era of literature that will nearly be lost to future generations unless the digital efforts are taken to the next level.
From the National Archives to the Archaeological Survey of India’s Digital collections, government-led efforts at digitising ancient and medieval texts give us access to some of these documents. But as with any governmental intervention, the digitisation is haphazard and inadequate. With clunky tools and highly restrictive interfaces, it makes the digital discovery experience arduous and inefficient.

Usability and user experience are completely missing across all the digital archives resulting from the efforts of the various agencies of the state and multiple Indian universities. Among the private interventions, the one that stands out is the website ValimikiRamayan.Net (http://www.valmikiramayan.net). It is fully hyperlinked and key word searchable. It has organised the content by pulling together all the three layers essential for a modern day appreciation of an ancient Sanskrit text -– the original Sanskrit in Devanagari, the English transliteration of the text and the English translation.

Between Google’s rich collection of Old Books that is fully searchable with the ability to embed and clip and sync across mobile devices and dedicated websites like ValmikiRamayan.net, private interventions are making an impact to the amateur reader that is far superior than what is perhaps available to the professional within state-run digital libraries and archives. These private interventions are only scratching the surface here with an even larger body of knowledge waiting to be digitised from all other Indian languages.

In a digital future with reading habits increasingly shaped by e-books, self-publishing and mobile devices, it is hard to envisage a hark back to the days of cover to cover deep reading. But one thing is certain. Reading will no longer be a single pass, linear activity. You may shallow read a book in several iterations, going deep on a specific event or episode, tapping into several hyperlinked and digitally cross-referenced knowledge sources — in the process creating new knowledge and insights, captured within blogs and tweets. The personal library of the future will not only be digital but uniquely personal.

One casualty of this inability to persist with deep reading is the mental barrier against new works of fiction. Iterative shallow reading seems well suited for non-fiction and older works of literature while newer works of fiction remain half-read and forgotten. Maybe fiction writing needs to undergo a paradigm shift to adapt to the change in my reading behavior. Or maybe I am suffering acute attention deficit syndrome?

Either way the digital adventure continues with a new discovery every other day!

Also check out compilation of my digital discovery of the Ancient and the Medieval through Google and other E-Books:

Itihaas ka Jawaab Itihaas se

Gandhi Book Ban – A story from Markandeya Purana

Star Wars and the Mahabharata – Column in the Pioneer

Vashishtha in the Ramayana on the Enlightened Pursuit of Self Interest

Narada in the Mahabharata on Openness to Foreign Trade

Dating the events in the Mahabharata – a hypothesis

Moral Obligations of a witness – story from the Mahabharata

An Ode to Creation from the Agni Puranam

Swami Vivekananda’s U.S. Visit – Original clippings

A Tribute to Manmathanatha Datta – India’s foremost translator

Math in the Mahabharata

Early British Records

British era records on Ram Janmasthan

Kerala Temple Wealth debate – British era records

Laissez Faire for our Temples – British era records on state control of Tirupathi

The original conception of Hindutva from late 1800s

Filed under: historical, Pragati

An Ode to Creation from the Agni Puranam

Stumbled on this while leafing through Manmatha Natha Datta’s english prose translation of the Agni Puranam. Was struck by the underlying scientific temper on how creation was viewed with references to immutable laws, probability and more.

Would be much obliged if someone can point to the sanskrit original.

I make obeisance to thy emblem of creation O lord as manifest in gold Kanakalinga lit a golden phalic emblem

obeisance to thy emblem of creative energy as unfolded in the holy Vedas

obeisance to thy supreme emblem obeisance to thy image as manifest in the universal expanse of ether

Obeisance to thy divine essence emblematized by thousands and thousands of symbols

Obeisance to thy creative energy as manifest in the fire

obeisance to thy creative energy which manifests itself in the composition of the Puranams

Obeisance to thy creative essence which has embodied itself in the truths of the Shrutis

Obeisance to thy creative potency as manifest in the nether regions Patalas

Obeisance to thy creative emblem which is known as the Supreme Brahma

Obeisance to thy mysterious emblem of creation which lies beyond the ken of human beings

Obeisance to thy creative essence which is spread all over the seven continents of the world

Obeisance to thy creative essence symbolised by the collective souls of the universe

Obeisance to thy creative energy which is emblematised by the limbs and organs of animals

Obeisance to thy emblem of creative energy which lies latent in Nature

Obeisance to thy creative essence symbolised by the process of intellection

Obeisance to thy creative potency represented by the egoistic senses of sentient creatures

Obeisance to thy creative essence symbolised by the material principles

Obeisance to thy creative energy of which the proper sensibles are the symbols

Obeisance to thy creative energy which determines the subjective principles in individuals

Obeisance to thy creative potency manifest in the dynamical forces of sentiments

Obeisance to thy creative potency which is above the virtue of Rajas universal cohesion and is known as the Satva Guna

Obeisance to thy creative agency manifest in acts of becoming

Obeisance to thy creative energy manifest in the combined action of the three universal forces of Satva Raja and Tamas Adhesion cohesion and disintegration

Obeisance to thy creative energy represented by futarity Probability

Obeisance to thy creative energy manifest in the shape of heat and light

Obeisance to thy creative energy which works in regions beyond the zone of atmosphere

Obeisance to thy creative energy which has embodied itself in the mighty truths of the Shrutis

Obeisance to thy creative energy represented by truths inculcated in the Atharva Mantras and the psalms of the holy Sama Veda

Obeisance to thy creative essence which manifests itself in the shape of a religious sacrifice and the different rites Yajnanga constituting the same

Obeisance to thy creative essence which forms the fundamental principles and the immutable truths of the universe

 

Filed under: historical

Some musings on Star Wars and Mahabharata – OpEd in The Pioneer

Originally Published in The Pioneer.

Manmathanatha Datta’s english translation of Mahabharata can be found on Google Books here. (More on Manmathanatha Datta’s translations).

An extract of the story referenced below involving Vidura, Prahlada and others can also be found here.

George Lucas and the Star Wars franchise exemplify more than any other phenomenon myth-making in the age of the motion picture, the iPad and YouTube. At one end of the spectrum is the popular perception of the Star Warstrilogy made and remade for every generation. At the other end of the spectrum is the extreme fan following with its dictionaries, encyclopaedias and the ensemble of immersive games and animation series. Looking at my five and seven-year old rattle out the names of every character from the extended motion picture series and watching them build out the various crafts and personalities using their Lego building blocks made me wonder what it would take to popularise theMahabharata in the 21st century.

Thus started a limited experiment with the kids by recycling BR Chopra’s television series, thanks to full episodes on YouTube accompanied by an English language narrative thanks to Manmathanatha Datta’s mammoth translation available digitally via Google Books, all delivered through a Samsung Android Tablet. The characters in BR Chopra’s series may be speaking high-brow Hindi and Manmathanatha Datta’s prose a little too abstract for them, but it was a start. A few episodes into the story they wanted me to fast forward to the war. So we go from episode six all the way to episode 69. A couple of episodes into the war, my five- year old stumps me with this question to which my seven-year old came up with a profound answer.

If Bhishma was good and he knew that the Kauravas were bad, why then did he fight the war on their behalf ?

As I pondered the different possible ways to answer the question, my seven-year old exclaimed he had it all figured out. It was that Bhishma was not really fighting for the Kauravas; he was fighting to protect Hastinapur, he was fighting for his kingdom. I guess BR Chopra’s Hindi and Manmathanatha Datta’s prose were not all that abstract after all, and my 21st century experiment was making some progress.  It was, however, intriguing to observe how Bhishma’s character had fascinated them.

But it was not the first time that Bhishma’s moral compass and judgment was called to question. The moral dilemma of Bhishma during the game of dice is worth revisiting for the many lessons it holds for the present times.

Manmathanatha Datta’s translation paints a graphically vivid picture of Draupadi’s plight as she is dragged and humiliated in the sabha. It is only after Draupadi’s laments on the failure of the Kuru elders to speak out were met with mocking cries from the Kauravas and Karna that Bhishma speaks up. His words as translated by Manmathanatha Datta are worth reproducing below.

“O blessed lady knowing that one has no wealth of his own cannot stake wealth belonging to others and knowing also that wives are always at command and disposals of their husbands I am unable to decide properly. The ways of it is subtle. Yudhisthira can abandon the whole world full of wealth but he will never sacrifice morality The Pandava Yudhishtra himself has said I am won Therefore I am unable to decide this matter.”

Bhishma’s inability to make a moral judgment on Kauravas’ conduct with Draupadi makes a second appearance further down in the same episode after a riveting intervention by the wise but powerless Vidura in which he narrates a story of Prahlada to drive home two lessons to Bhishma and the other elders. The first was that an understanding of dharma was not the exclusive preserve of the Devas as Prahlada an Asura went on to rule against his own son. The second and more profound lesson was on the importance of testifying to the truth.

In that exchange between Prahlada, Kashyapa and the dispute between Prahlada’s son and a rishi’s son, one sees fundamental questions of justice, the centrality of truth and the moral obligations of a witness, judge and jury being debated that is worthy of a popular retelling to this generation.

Vidura’s poignant poser to Bhishma and the other elders on their moral obligation to speak the truth and answer Draupadi’s question elicits little response but for more humiliation being heaped on Draupadi and further laments from her that end with the same question to Bhishma, who speaks for the second time in that episode, to once again shy away from taking a moral stance with these words:

“O blessed lady I have said the way of dharma is subtle Even the wise men cannot understand it in the world. What a powerful man says in the world is regarded as such by others however otherwise it may really be. What a weak man says however it may be is not regarded as such. From the importance of the issue from its intricacy and subtlety am unable to answer with certainty the question you have asked….My opinion is that Yudhishtra himself is an authority in this question He should say whether you are won or not won.”

So, Bhishma, the colossus that he was, passed the buck on the most important moral question of his life to fail a crucial character test. There are many lessons for the present times in this story from the ancient past, not the least of which was the inability to summon moral clarity at a crucial moment by Bhishma, the philosopher who could have been king.

Filed under: historical

RSS Now Playing on Offstumped Live

  • On Third Front day dreams and Uttar Pradesh nightmares – Wrap up Podcast March 14, 2012
    A podcast conversation with  @dubash (http://phalaka.com) where we wrap up the Uttar Pradesh polls discussion with a look at the final numbers and analysis of vote shares. We also look ahead on all the buzz around Akhilesh Yadav, the rise of the Samajwadi Party and all of the day-dreaming over a possible Third Front Government [...]
    admin

Live Tweets

Enter your email address to subscribe to this blog and receive notifications of new posts by email.

Join 6,670 other followers

Offstumped Archives

Disclaimer

Opinions expressed on this site using the alias Offstumped are the blogger's personal opinions and do not in any way reflect the views of the blogger's Employers.