I remember reading about Sarmad, when I was in college, in many books on Sufi culture and saints. There, he was mentioned as one of the most influential Sufi saints of Delhi from the Mughal era. But what made me interested in knowing more about him was the fact that somewhere he was described as a homosexual. A Muslim saint being a homosexual was interesting enough for me. But sadly, I could not find much information about him at that time.

The quench to know more about Sarmad made me pose various questions to many of my Muslim friends who either knew too little about him or never knew him at all. Most were scandalized with the very thought of a Muslim Pir being a gay.

Homosexuality among Sufi saints is nothing new. There have been numerous records of Sufi saints having love affairs with “young beardless lads.” In India, the most well-known among them are Shah Hussain from Lahore and Ras Khan from Brindawan.

Dargah of Sarmad Shaheed and Hare Bhare            (By Joydeep Hazarika)

Homosexuality, which is a heinous crime in shariah (Islamic law), was seen as these Sufis as a means to rebel against the strict rules and dogmas of ulama. Most of these Sufis are known as the “Malamatiyas” or the blameworthy who discard shariah laws and show their own liberalized way of achieving union with God. For them, love was the ultimate means of achieving this. And here, homosexuality acted as no bar for them.

The quest to know more about Sarmad finally lead me to his dargah (shrine) in Old Delhi. Situated in front of the imposing Jama Masjid near the Meena Bazar, the small shrine largely remains unnoticed by many visitors who visit the great mosque daily. The shrine in the vicinity where Sarmad shares his resting with another famous Sufi saint Khwaja Harey Bharey (the evergreen one). Harey Bharey was Sarmad’s preceptor and his tomb was where Sarmad had settled down when he first came to Delhi.

The unique feature of this dargah, which is a dual shrine of Sarmad and Harey Bharey, is the colour of the wall which is green on Harey Bharey’s side and blood red on Sarmad’s side. This is to depict Sarmad’s martyrdom because of which he has been given the title of “Shaheed” (martyr). Red ceramic tiles lined his side of the flooring and red threads hung by his grave’s railings by devotees hoping for their wishes to be granted. Incense sticks and candles continuously burn on the side while qawwali singers vent out numbers in praise of their Pir as the evening sets in.

Devotees at the Dargah (By Joydeep Hazarika)

Sarmad’s story and his eventual martyrdom reflect his rebellion against the shariah and his imposing stand on the simple message of love that he represented.

Perhaps, Sarmad is the most famous Malamatiya Sufi saint of his time. Very little is known about his early life. Some say that he was an Armenian while some claim that he was a Jew who later converted to Islam.

Sarmad’s life gets a clearer picture from the time he came to India and landed in the port of Thatta in Gujarat along with a band of Sufi saints on a merchant ship. From here onwards, Sarmad’s life took the eventual course for which he is remembered today.

At Thatta in a musical concert, Sarmad happened to see the youthful Abhay Chand, who was the son of a rich Hindu trader. It was love at first sight for Sarmad and Abhay. Abhay Chand’s melodious voice that he rendered at a ghazal pierced the tender heart of Sarmad so much that he never recovered from the feeling of love. Sarmad began to attend the concert daily not caring that the ship on which he came had sailed away.

Child’s play? (By Joydeep Hazarika)

Abhay Chand also responded to his love with equal devotion and soon, the two began to live together at Sarmad’s place. Soon gossips started to abound in Thatta about the two men living in unnatural conditions. When this gossips spread, Abhay Chand’s parents took him away and confined him in his house. The pain of separation was too much for Sarmad who tore of his cloths and began to roam the streets of Thatta in a state of frenzy seeking his beloved Abhay Chand. Following the incident, he was to live in a state of total nudity for the rest of his life.

Meanwhile, Abhay Chand’s conditions were no better and at last, his parents gave in to their sons wish and let him reunite with Sarmad. But they were ostracized by the people of Thatta and so they moved to Lahore. Here they stayed for 13 years where Sarmad composed some of his most moving verses on love and God. Abhay Chand would sing these verses in his melodious voice and Sarmad would break into a dance of ecstasy. For Sarmad, his love for Abhay Chand was a means to realize God, for Sarmad believed that God manifested in all his living beings and so he could not be separated from his beloved. Sarmad’s search for God in all of his creations blurred the lines of caste and creeds drawn by the society. This he clearly explains in this beautiful verse:

“Who is the lover, beloved, idol and idol-maker but You?

Who is the beloved of the Kaaba, the temple and the mosque?

Come to the garden and see the unity in the array of colours.

In all of this, who is the lover, the beloved, the flower and the thorn?”

From Lahore, the couple migrated to Golcunda in South from where, after a few years, they migrated to Agra in the North. In 1657, they came to Delhi and settled down at the Dargah of Khwaja Harey Bharey. Here Sarmad began to have a large following and the whole city of Shahjahanabad would move at his single instruction.

(By Joydeep Hazarika)

Among his followers was Dara Shikoh, the Mughal crown prince and son of Emperor Shah Jahan. After Dara was killed and Aurangzeb usurped the throne, he set about killing all of Dara’s close associates and soon, his attention turned towards Sarmad. Sarmad’s popularity disturbed him and he feared Sarmad might someday incite the people to rebel against him.

Once as Aurangzeb went to Jama Masjid to offer Friday prayers, he spotted Sarmad sitting nude in the street. When he rebuked Sarmad for violating shariah by being naked, Sarmad asked him to cover him with a blanket lying nearby. When Aurangzeb picked up the blanket, the story goes that the heads of all  he had killed during his ascent to the throne rolled out of it. To this, Sarmad told the emperor, “Should I hide your sins or my nakedness?” Sarmad’s fearless attitude was too much for Aurangzeb who soon called on his chief Qazi, Mullah Qawi, and plotted to do away with Sarmad.

Sarmad was dragged to the Qazi’s court where he was accused of defying the shariah by living naked. Sarmad had befitting replies to all of the Qazi’s accusations, and this frustrated him even more. To make him relent, the Qazi had Abhay Chand flogged in front of Sarmad. The whip lashed Abhay Chand’s body, but miraculously, the pain was inflicted on Sarmad. Sarmad cried out, “The God who does not let me see my beloved is like an iron cage that smothers the spirit and bruises the heart.”

For the Qazi, Islam was a set of stern and inflexible laws. For Sarmad, it was nothing but a message of love. The Qazi demanded that Sarmad recite the kalimah shahada (acceptance of oneness of God), which “La Ilaha Illallah, Muhammad-ur Rasul Allah” (there is no God but Allah, and Muhammad SWT is the messenger of Allah), in order to prove that he was a true Muslim. Sarmad refused to go beyond “La Ilaha,” which means there is no God, as he had still not found the end of his search for God. This enraged the Qazi who awarded him death sentence. And so Sarmad was dragged through the streets of Delhi and promptly beheaded.

But as the story goes, he emerged victorious in death. Sarmad picked up his severed head much to the fright of his executioners. He started climbing the stairs of the Jama Masjid, while mocking the emperor and his false men of God all the while. In death, Sarmad had found God, testifying to the truth of his own understanding of Islam. Just as he was about to enter the mosque, a voice called him out from the grave of Harey Bharey and asked him to relent as he had reached the end of his journey and had united with God at last. Sarmad turned round and went to Harey Bharey’s tomb. There he was buried by the side of Harey Bharey, where they share a common dargah today. And the curse of Sarmad fell on Aurangzeb as the Mughal Empire gradually crumbled in front of his very eyes.

Sufi Singers at Dargah (By Joydeep Hazarika)

As I left the shrine of Sarmad Shaheed and reflected on this story, I realized that Sarmad’s homosexuality was not the main fact that made him unique. What was unique about him was that he had dared to understand God in his own way against the established norms, whereby he exhibited the intellect God has bestowed upon mankind. Sarmad had made love the sole motive of his life and he finally, achieved God through this means. He had just one message for all of us. To see God in all humans around us. For Sarmad, God manifested in the persona of Abhay Chand. For us, it can be anybody or anything. If God is love, it is everywhere. We just have to see it.

Here what has etched in my mind is a verse of the holy Qura’an, which is written on a signboard on the outer wall of the shrine. It reads, “And call not those who are slain in the way of Allah ‘dead.’ Nay, they are living, only ye perceive not.” I think, nothing sums up Sarmad’s life better than this.

Reference to Sarmad’s verses or other important informations are from Yoginder Sikand’s book Sacred Spaces. Views expressed here are that of the author’s own and do not necessarily reflect BH editorial policy.

After months of speculation over the title of Yash Chopra’s upcoming directorial venture, the veteran filmmaker has finally zeroed in on Jab Tak Hai Jaan. The announcement was made on Tuesday morning along with the release of the film’s first poster. The title is a line from the famous climax song of Sholay, where Basanti dances in front of Gabbar Singh to save Veeru’s life. This movie, however, is a love story based in modern times, with Shah Rukh Khan, Katrina Kaif and Anushka Sharma in lead roles. The movie, which is regarded as Chopra’s comeback venture after Veer Zaara in 2000, will see a Diwali release. Chopra has collaborated with Gulzar and AR Rahman for the music of the film.

Jab Tak Hai Jaan hits the screens Nov 13. 

राष्ट्रीय नाट्य विद्यालय के ग्रीष्म कालीन नाट्य उत्सव में विभिन्न तरह के नाटकों का कलेवर इस वर्ष देखने को मिला. हालांकि कुछ नाटक पिछली बार की तरह दोहराए गए थे लेकिन उनका मंचन चाहे जितनी बार हो हर बार उन्हे दर्शकों का भरपूर प्यार मिलता है. मई के अंतिम सप्ताह से लेकर जून के अंतिम सप्ताह तक चलने वाले इस महोत्सव में दर्शकों को देखेन के लिए काफी कुछ था. निर्देशक रॉस्टन एबल के ओल्ड टाउन की खास प्रस्तुति को सराहा गया. हालांकि यह नाटक केवल वयस्कों के लिए था.

इसकी कथा एक ऐसे गांव की है जहां बहुत ही प्रतिभाशाली कलाकार रहते हैं उनकी कला का परचम दूर दूर तक था लेकिन प्रसिद्धि ने उनको घमंडी बना दिया और वह आपस में लड़ाई झगड़ा करने लगे. ऐसी स्थिति देखकर देवताओं ने उन्हें शाप दे दिया कि इस गांव का कोई भी व्यक्ति 25 की उम्र पार नहीं कर पाएगा. ऐसे में कलाकारों की संख्या घटने लगी. ऐेसे में उनको अपना अस्तित्व बचाने के लिए कि या गये प्रयास ही ओल्ड टाउन है.

दूसरा नाटक कामरेड कुंभकर्ण है. हास्य और परिहास के बीच महत्वपूर्ण सवाल उठाते इस नाटक की पृष्टभूमि में रामायण का पात्र कुंभकर्ण है. एक नाट्य  टोली जो रामायण की कथाओं का मंचन करती है और मौखिक परंपराओं में दक्ष है उसमें गायिका का बेटा कुंभकर्ण की भूमिका अदा करना चाहता है. लेकिन मुश्किल यह है कि उसके दादा और पिता जी स्वतंत्रता आंदोलनों से जुड़े हैं. लेकिन वह अंत में वास्तविक वजहों से गिरफ्तार कर लिया जाता है. इसके संदर्भ में इस नाटक के निर्देशक मोहित  टाकलकर का कहना है कि यह नाटक काफी कुछ कुंभकर्ण जैसा ही है. आधा ईश्वर आधा दानव, एक पांव स्वर्ग में तो दूसरा दलदल में, हताश करने वाला तो लुभावना भी. कामरेड को देखने के बाद ऐसा महसूस करेंगे कि हर सवाल के जवाब हमेशा नहीं मिलते! कहानी से एकसार होइए, और पाएंगे कि बावजूद इसके कि नाटक का देश काल इतना पुराना है इतना दूर का है और फिर भी आज के नजदीक का है.

यह नाटक कई ऐसे सवाल उठाता है जिसका उत्तर हमारे पास है लेकिन कहने का साहस नहीं है.

तीसरा नाटक लोकप्रिय निर्देशक रंजीत कपूर का चेखव की दुनिया था. यह महान रूसी लेखक अंतोब चेखब की छह कहानियों का कोलाज था. सभी कहानियां रिश्तों में मानवीय भावनाओं को दर्शाती हैं. मालिक नौकर के रिश्ते से लेकर घुलते प्रेम संबंधों, रोजमर्रा की आम स्थितियों से लेकर असाधारण परिस्थितियों तक सर्वहारा वर्ग के जीवनयापन की गहरी जिजीविशा से लेकर बुर्जुआ वर्ग के निरर्थक प्रलापों जैसी समस्त स्थितियों को दैनिक क्रिया कलापों से गूंथते हुए चेखव ने मानव जीवन के समस्त पहलुओं अपने रचना संसार में उजागर किया है.

चौथा नाटक प्रसिद्ध नाटककार विजय तेंडुलकर की कृति जात ही पूछो साधू की था. हास्य व्यंग के माध्यम से समाज की जाति व्यवस्था पर कटाक्ष करता यह नाटक प्रासंगिक लगा. इसका निर्देशन रजिंदर नाथ ने किया है. यह नाटक महीपत के लम्बे कथन के साथ प्रारंभ होता है. जिसमें वह अपने जीवन का ताना बाना बुनता है. उसका एक मात्र लक्ष्य एम ए की परीक्षा उत्तीर्ण करना था और उसे इस बात का कोई दुख नहीं था कि वह इसमें तृतीय श्रेणी में उत्तीर्ण हुआ था. अनगिनत इंकारों का मुकाबला करने के बाद वो सिफारिश से काम करवाने की बात सोचने लगता है. वह एक कालेज में अध्यापन शुरू भी करता है और उसके चेयरमैन की बेटी से उसे प्रेम भी हो जाता है लेकिन दूसरी जाति का होने के कारण महीपत की पिटाई भी होती है और वह स्कूल से निकाल भी दिया जाता है. यह नाटक हमारी बहुत सी दकियानूसी धारणाओं, हमारी संस्थाओं और हमारी प्राथमिकताओं पर सवाल उठाता है.

पांचवा नाटक मूल उपन्यास गीताजंलि श्री की कृति हमारा शहर उस बरस पर है. जिसका निर्देशन कीर्ति जैन ने किया है. इस नाटक की पृष्ठभूमि में एक शहर के जीवन में सांप्रदायिक वैमनस्य का हमला है जो स्थापित धारणाओं, स्थितियों और संबंधों को छिन्न-भिन्न कर देता है.

हनीफ और श्रुति पति-पत्नी हैं. कुछ दिनों से वह शरद के घर किराएदार हैं. उनकी जिंदगी मामूली से दिखने वाले पर लगातार हो रहे बदलाव आस पास घटित होते बड़े परिवर्तनों के संकेत हैँ और उनकी घनिष्ठता की परीक्षा लेते हैं. यह नाटक वर्तमान समय में हो रहे अल्पसंख्यकों पर हमले और उनकी मन:स्थिति बयां करते हैं. अंत में गहराई तक जड़े जमा चुके पूर्वाग्रहों और प्रवृत्तियों से अनभिज्ञ अपनी अपनी धार्मिक पहचानों को परिभाषित होने का विरोध करते ये लोग खुद में हो रहे बदलाव को करीब से महसूस करते हैं.

छठां नाटक पं आनंद कुमार का बेगम का तकिया है. इसका भी निर्देशन रंजीत कपूर ने ही किया है. इसका पहली बार निर्देशक 1977 में इन्होंने ही किया था यह नाटक तब से खेला जा रहा है और लोकप्रिय भी है. ढाई घंटे से अधिक का यह नाटक दर्शकों को बोझिल नहीं लगता. उपन्यास की पृष्ठभूमि  किसी ऊजड़ धरती के किनारे बसा हुआ राज मिस्त्रियों का गांव है जहां काम के लाले पड़े हैं. इसी गांव में दो भाई रहते हैं जिसमें लोभ-मोह, वासना तृष्णा, कर्म और अकर्म के दरमियान एक खींचतान है. यह अदृश्य के नियोजित निर्णयों और मनुष्य की महात्वाकांक्षाओं की प्रतीकात्मक व्याख्या है.   हास्य से भरपूर नाटक में जीवन के कई रंग देखने को मिल जाएंगे.

सातवां नाटक  प्रसिद्ध नाटककार फेडरिको गार्सिया लोर्का की कृति ब्लड वेडिंग है जिसका हिन्दी अनुवाद डा. महेन्द्र कुमार ने किया है और इसका निर्देशन नीलममान सिंह चौधरी ने किया है.

ब्लड वेडिंग एक ऐसे समुदाय की कहानी है जो अपने बर्बर भूदृश्य से पूरे जोशो खरोश के साथ जुड़ा हैं. जिंदगी का भरपूर आनंद उठाते हुए जमीं पर जी तोड़ मेहनत करते हैं. लेकिन इस खूबसूरती और जिंदादिली में खानदानी दुश्मनियों का जानलेवा जहर घुला रहता है. नाटक एक दुखातं कथा के साथ समाप्त होता है. इसकी निर्देशिका नीलम मानसिंह चौधरी का कहना है कि यह नाटक व्यक्तिवादियों और परंपराओं के जोश से भरे संघर्ष को रेखांकित करता है, और एक ऐसी खतरनाक खूबसूरत प्रकृति का जश्न मनाता है, जो एक तरफ आत्मा को ऊंचा उठाता है लेकिन दूसरी तरफ उसका खात्मा भी कर देता है.

ग्रीष्म नाट्य उत्सव में आठवें और नवें नाटक का मंचन एक ही क्रम में हुआ क्योंकि यह दोनों लघु नाटक थे. विजयदान देथा की कृति आदमजाद और फणीश्वर नाथ रेणु की कृति पंचलाइट का मंचन एक साथ हुआ इसका निर्देशन भी रंजीत कपूर ने ही किया. आदमजाद कहानी मानव जीवन के विभिन्न रंग समेटती हुई एक प्रस्तुति है. इसमें मानव के विद्रूप, लालची, वीभत्स और क्रूरतम चेहरे को रेखांकित किया गया है. इसमें धन के लालच में सब एक दूसरे को मार डालते हैं लेकिन धन पड़ा रह जाता है और किसी के काम नहीं आता है.

वहीं पंचलाइट हास्य से परिपूर्ण एक बेहद गंवई कृति है. यह भोजपुरी संगीत और परिवेश में है. यह गोधन और मुनरी की प्रेम कहानी है जिस पर मुरनी की मां और गांव वालों ने ग्रहण लगा दिया था लेकिन पंचलाइट के प्रकाश ने इन्हे भी रौशन कर दिया.

यह नाटक राष्टीय नाट्य विद्यालय के परिसर और कमानी सभागार में प्रस्तुत हुए.

मैं अपनी इस तस्वीर को कोई शब्द नहीं दे रहा हूं. मेरी इस तस्वीर को शब्द चाहिए. ये तस्वीर आपसे क्या कहती है, कमेंट बॉक्स में अपना विचार पोस्ट करके हमें ज़रूर बताएं.

]]> http://beyondheadlines.in/2012/07/%e0%a4%ac%e0%a4%a8%e0%a4%be%e0%a4%b0%e0%a4%b8-%e0%a4%95%e0%a5%87-%e0%a4%aa%e0%a4%b5%e0%a4%bf%e0%a4%a4%e0%a5%8d%e0%a4%b0-%e0%a4%98%e0%a4%be%e0%a4%9f-%e0%a4%aa%e0%a4%b0/feed/ 1 http://beyondheadlines.in/2012/06/no-creature-too-small-to-rescue-for-mumbai-fire-brigade-not-even-a-pigeon/ http://beyondheadlines.in/2012/06/no-creature-too-small-to-rescue-for-mumbai-fire-brigade-not-even-a-pigeon/#comments Mon, 25 Jun 2012 13:10:10 +0000 admin http://beyondheadlines.in/?p=11708 Krishnaraj Rao

“India is my country and all Indians are my brothers and sisters,” says the pledge of allegiance that we recite in primary school. Despite our everyday cynicism and lack of time for one another, some people interpret “all Indians” to include four-legged, furry and feathered Indians. Yesterday, we experienced how Mumbai Fire Brigade quietly, and with humility, brings succor to birds in distress; we had but to ask, and they responded within minutes.

It was around 10 O’clock yesterday morning. I was having a typical Sunday morning, reading the agenda for my building cooperative society meeting, when the watchman rang the bell and told me that a pigeon was in distress. It was hanging from a cable line, stuck in a manja (kite-flying string).

My kind-hearted neighbour, Vasant Kurte, had been standing on the terrace for some time, trying to rescue the bird by throwing a stone tied to a string to pull it loose. After several failed attempts, he called me.

I thought of dialing 101 to call the fire brigade, but I was worried: Would they respond to a call for rescuing a mere pigeon? Would a fire engine and a fire crew come all the way for a mere pigeon? I called up my friend Shakuntala Mazumdar thanespca@hotmail.com, who is an animal activist and asked her. “They are supposed to respond to come to the rescue of all living creatures, no matter how great or small,” she asserted. “That is their mandate.”

Still, I was not convinced. “They are supposed to… but will they actually do it? Or will they speak scornfully or patronizingly to me, and ridicule me for phoning them about a mere pigeon?” Although I am an RTI activist, I am still only an average Indian, and so I really worry about such things.

But I dialed 101 on my mobile anyhow, and was pleasantly surprised. They took my complaint very seriously, and within minutes, called me back and told me to stand by to guide the fire brigade vehicle to the precise destination.

Barely five minutes later, I heard the siren of a fire engine outside my building gate. (Note: My camera’s date stamp, which indicates Saturday afternoon, is incorrect. This happened Sunday morning.)

1.

I showed them the pigeon dangling helplessly from a string.

2.

They quickly drew up a plan of action.

3.

Fireman Shashikant, who was in plain clothes, immediately climbed a nearby tree.

4.

As he neared the treetop, Assistant Station Officer Kamble handed him a long metal pole.

5.

Using the pole, Shashikant quickly got the injured pigeon and lowered it down. Within seconds, he climbed down, and cut the strings entangled around the wings.

6.

My neighbor Vasant Kurte, who had spent the morning trying to rescue the bird, held it in his hand at last. Less than 20 minutes had elapsed after the first call to Mumbai Fire Brigade.

THE RESCUERS: In the picture, left to right, are Fireman Shashikant, ASO Kamble, Leading Fireman Prakash Bhoir and Shiv Krupa building resident Vasant Kurte. The firemen were from Dahisar Fire Station, S V Road.

7.

Their mission accomplished, the firemen lost no time in asking me who would take the bird to a veterinary hospital. I replied that I would. And satisfied with my reply, the firemen quickly departed in a very businesslike way.

8.

I took the bird home and gave it to my son Viraj to hold, so that it wouldn’t flutter about and injure itself further.

9.

I called up Shakuntala Majumdar again to thank her for giving me the confidence to call the Fire Brigade. We discussed our options — whether to take the injured bird to a nearby veterinary hospital (either Ahimsa hospital at Malad West or Thane SPCA at Mira Road), or calling an animal ambulance to collect the bird.

And then, suddenly, the injured bird struggled a bit and went stiff. I took the bird from my son, and discovered that its heart had stopped beating. It had died from its injuries, and God knows how many hours of traumatic experience.

10.

And as I laid the bird on my sitting room table and looked closely at its various injuries, I wondered: Had it been worth all the effort? Should I have just ignored the bird hanging from the cable, and gone about my work? By my actions, hadn’t I just wasted a lot of time and effort – my own and that of the firemen – and that too on a Sunday morning?

Then I thought about it from the firemen’s point of view: What if the firemen thought that way? What if the Mumbai Fire Brigade weighed the ultimate consequences of their actions, and decided whether to attend a call or not? Would we feel safe?

Surely, many fire fights of these brave hearts are futile. Many of the persons they rescue from fires, drowning etc. ultimately die in hospital. So, is it worth their effort?

11.

Suddenly, I feel my Sunday morning was well-spent and fulfilling, even if the bird died in the end. This was a lesson in faith. Although many things in our country don’t work, I discovered for myself that Mumbai Fire Brigade responds to calls for rescuing even small creatures – even something as small as a pigeon. Because all Indians are our brothers and sisters – even the feathered Indians.

 THANK YOU MUMBAI FIRE BRIGADE for restoring my faith in the system, and in humanity.

 (Krishnaraj Rao is a prominent Right-to-Information activist and journalist based in Mumbai. He can be reached at thebravepedestrian@gmail.com)

Leader of the Mazdoor Kisan Shakti Sanghatan (MKSS) and RTI Activist, Smt. Aruna Roy on Friday addressed a press conference that raised a demand for universal pension rights for the elderly.

The press conference was organised by the Pension Parishad which has planned an agitation from the 7th to the 11th of May at Jantar Mantar.

In her opening remarks, Smt. Aruna Roy said that “There has been a large debate about poverty and about the disenfranchised. Longevity has increased, lives are longer but the bodies of the old are unable to cope with the hard physical work that is required to sustain them. Farm laborers, waste pickers and domestic workers all suffer from the same ailments that the elderly middle classes face. Nuclear families are becoming common even in rural areas and the elderly are unable to manage. It is the obligation of the state to provide pensions to people who are no longer able to work. There are strong and progressive international precedents in lower and middle income countries in respect of pension.”

The agitation will take place in Delhi from 7 to 11 May 2012. Three thousand working poor from 20 states of India will participate in the dharna at Jantar Mantar. The dharna will focus on the problems of aging workers who will be able to live out their lives with dignity if the government accepts the demand for universal pension.

The other members who addressed the press included Veteran leader of unorganised workers in Maharashtra, Dr Baba Adhav, who along with Aruna Roy is the co- convenor of the Pension Parishad; Prof Prabhat Patnaik, former member of the Kerala State Planning Board and member of the UN Commission; Prof Ravi Srivastava, former member of the National Commission on Enterprises in the Unorganised Sector; Annie Raja, Secretary of the National Federation of Indian Women and SubhashLomte of the Maharashtra Labour Union.

Dr Adhav spoke about the plight of unorganised workers who wait in vain for the implementation of the Unorganised Workers Social Security Act. “The Act provides for pensions to unorganised workers and since they constitute 93% of the workforce, we are arguing for universalization of pension” he said.

Prof. Prabhat Patnaik said that “the demand for pensions is a global demand. The demand is not linked to per capita incomes. The demand is for an absolute amount. About 8 crores of people will have to be covered. It is not a big demand. GDP is growing at 8%.” He ended with “The state of civilisation must be judged by the way it treats its elderly.”

Annie Raja spoke about how the elderly were considered a burden and therefore abandoned under bridges and at railway stations. She said that “pension amount given by the Delhi government was better than many other states, but the elaborate procedure and the delays eventually exclude the most needy.”

Pension for the aging working poor is not a freebie. It is a sign of gratitude towards those in their twilight years. The working poor were not treated fairly during their working years. They did not get regular work, and were not entitled to minimum wages and they did not get any employment benefits. Pension is a right that the aging working poor have earned by virtue of having given the best years of their lives to contribute to the economy. They have grown food for the country’s population, built houses and highways, cleaned streets, collected materials for recycling, cooked food and looked after households, and assembled electronic goods. They were able to feed and clothe themselves and their families because they worked. Society must provide for them when they are no longer able to work.

Government employees enjoy pension benefits. Even elected representatives enjoy pension benefits. The most vulnerable sections of society, the working poor do not. Waste pickers, head loaders, domestic workers and many other unorganised workers assembled at a Pension Parishad in Pune on 25th February to demand the right to care and protection in old age, in the form of pension. The demand for universal pension was raised at that Convention. The demand resonated in several states among the working poor to coalesce into a 5 day dharna demanding universal pension.

It is not as if the problem of pensions is only that of the poor. Thousands of government and private sector employees have grievances about their pensions or provident funds not being paid to them or being so delayed that it is almost worthless. The problem is therefore not only of the working poor but of the aging. The elderly are among the most vulnerable in society and deserve to live out their lives with dignity.

Almost every Indian bends down to seek the blessings of the elders at different points in their lives.  Indians pride themselves on their respect for the elderly. It is time for that respect to be translated into something more tangible in the form of pension. The elderly need food, health care, clothes, medicines and the Government can help the aging pay for them through universal pensions.

Where the mind is without fear and the head is held high,

Into that heaven of freedom, my father,

Let my country awaken.

THE NIGHTMARE OF A GROWING GIRL is the benignly smiling relative – the great man whose reputation is beyond questioning. No matter what he does with you in his private moments, nobody believes a word against him — not even your mother.

THE NIGHTMARE OF A MARRIED WOMAN is the family guru – the great man with credentials that cannot be dented. What he says becomes the law. For decades he exploits your family, but his every word is regarded as golden truth.

THE NIGHTMARE OF AN HONEST WORKER is the charismatic boss – the great man to whom all credit gravitates. He takes credit for your work, while you carry the blame for his failings. And you hide your rage behind words of praise for his astute management, and smile when your colleagues smile.

THE NIGHTMARE OF A JUSTICE-SEEKER is the judge whose mask of unquestionable authority hides a haughty and unreasoning mind. When we stand before judges who have forgotten that their work is a humble service to society, we all are victims whether we win or lose.

THE NIGHTMARE OF A CITIZEN is the emperor who wears no clothes, but acts as though he wears robes of spun gold. Nay, the nightmare of a citizen is his own neighbours who will not speak the truth. If you should dare to say, “Your majesty, you are naked”, you will be a village fool and an outcast. But behind everybody’s back, they will come to you one by one and say, “Well done, well said, you are right. The emperor is indeed naked, and he knows it full well.”

SAVE US, LORD, FROM THE TYRANNY OF GREATNESS.  Save us from those who have greatness conferred upon them by slavish, unquestioning people.

SAVE US FROM THE TYRANNY OF SYCOPHANTS who surround and poison all leaders with their convincing lies. Like a poisonous slime, they corrode the body and soul of our nation.

Where the mind is without fear and the head is held high,

Where the clear stream of reason has not lost its way into the dreary desert sand of dead habit,

Into that heaven of freedom, my father, let my country awaken.

LET IT BE, LORD, THAT EACH OF US MUST EARN OUR REPUTATIONS EVERY DAY BY GENUINE ACTIONS. Let no man’s reputation stand like a fortress on the glories of yesteryears. Let each of us stand scrutiny in the questioning eyes of our fellow man. Give us the humility to be called to answer for our actions every day.

IF WE ERR, WE MUST FALL; BY OUR ACTIONS ALONE, WE MUST RISE AGAIN. Bless us, Lord, that there are no exceptions; no one is too mighty to fall; no one is too condemned to rise again.

LET NO ONE BE MISLED BY GREAT PEOPLE whose love of gold, comfort and power hides behind genteel mannerisms, carefully practiced expressions and the fortresses of reputations built by slavish followers. Give us the eyes to see beyond.

LET NOT THE UGLINESS OF POVERTY HIDE ANYONE’S ESSENTIAL GOODNESS. Give us the eyes to see beyond. Let every man, woman and child get from us what they deserve; bless us Lord, that our hands do not withhold what must be given, and our tongues do not withhold the truth.

WHEN WE LOOK IN THE MIRROR, LORD, BLESS US THAT WE SEE OUR TRUE FACES. Give us the eyes to see what we do not wish to see. Help us recognize our own subtle lies and duplicity.

GIVE US THE STRENGTH TO WOUND OURSELVES. Steady our hands and help us cut the falsehood from our beating hearts. And help us, Lord, to heal and become whole again. Help us to love and accept ourselves again.

WE – EACH ONE OF US — ARE THE WORST AND THE BEST IN THIS NATION. I am the worst, the most downtrodden, the sickest of them all. And I am the best, the most glorious. I am all of it, my nation beats with a living heart within my body of flesh and blood. My father, help me heal my body. Make me whole again.

Where the mind is without fear and the head is held high,

Into that heaven of freedom, my father,

Let my nation awaken.

(Krishnaraj Rao is a prominent Right-to-Information activist and journalist based in Mumbai. He can be reached at thebravepedestrian@gmail.com)

]]> http://beyondheadlines.in/2012/04/save-us-lord-from-the-tyranny-of-greatness/feed/ 0 http://beyondheadlines.in/2012/04/actor-and-son-of-bjp-leader-carried-largest-land-scam-of-india/ http://beyondheadlines.in/2012/04/actor-and-son-of-bjp-leader-carried-largest-land-scam-of-india/#comments Mon, 16 Apr 2012 05:04:44 +0000 admin http://beyondheadlines.in/?p=10849 Akela for BeyondHeadlines

Bollywood Actor and Jayant Mhalagi have allegedly encroached around 650 Acres of Forest and Agricultural land and have developed a private hill station without obtaining required permission from Authorities. The duo has not only cheated the farmers and NRI’s from America, Dubai, Singapore, Goa, Kerala and Nagpur but have also caused very serious damage to the environment.

The proper investigation into alleged misdeeds of the two can uncover one of the biggest land scams in India. The Accused have Named their Porject ‘Mini Mahabaleshwar’. The Girivan a private hill station is situated at Hotale village near Kolvan of Mulshi taluka of Pune district. Approximately at 2400 feet above sea level and 400 feet above the Lonavala hill station.

The visit to the place (Girivan) last week revealed rampand dadagiri of security guards.

According to plot owners the Jayant Mhalagi who is the son of very reputed former BJP Member of Parliament (MP) Rambhau Mhalagi and film actor Vikram Gokhale started project in year 1989-1990. The Mhalagi is the managing director (MD) and Gokhale Chairman of the Girivan Group of Industries. The Mhalagi did these activities under banner of “Sujata Farms private limited”.

They allegedly encroaches 650 acres farmers (agricultures) and forest lands and started selling lands claiming as they are actual owners. More than 1050 persons from America, Dubai, Singapore, Goa, Nagpur, Kerala, Mumbai and Pune have bought land till now. Among them 250 persons are from Mumbai and 400 from Pune. Politicians, bureaucrats, bankers, doctors, engineers, share brokers and retired central agencies officials have invested their money in the project.

“I bought land on name of Rambhau Mhalagi thinking his son Jayant will be honest but I was wrong. I have been cheated. The Mhalagi have no paper of the land,” said MS Joshi who bought 18 acres land and run a resort in Girivan.

The Mhalagi and Gokhale have not only encroached farmers land illegally; they have als encroached few acres of forest land and sold it to investors. Keeping environmental norms aside, the have also cut down down more then Hundred trees. 18 kilometers of road were also constructed after cutting down trees and greenery of forest. Interestingly, Mhalagi constructed this road on lands of plot owners but takes “road tax” Rs 6000 per year.

“Mhalagi constructed road in my land and demands “road tax” to me,” said Arun Deshmukh, a plot owner.

The scam came in light in 2005 when a farmer Ganesh Jauhari smell something fishy and demarcated his land. He was shocked to know that his land was sold. The other farmers started demarcation of their lands and then Mhalagi and Gokhale (who fights against corruption in reel life) showed their real face.

In Typical Bollywood style the reel life heros turned Gunda’s in real life and hired personal security guards to threaten farmers. The guards posted on the entrance started threatening farmers and stopped their entry to their lands. The farmers have their Kuldevi (Bhairavnath and Waghjai) temples inside Girivan. In October 2010 the farmers tried to perform special pooja but security guards did not allowed them. After brief altercations the farmers registered a complaint in Paud police station 11 security guards were arrested.

Sources told this reporter that Mhalagi and Gokhale divided their roles to manage farmers and government machinery. The Mhalagi managed farmers, sarpanch, tehsildar, district collector and police and Gokhale uses his influence in Ministry of Maharashtra. The whole government machinery knows about this scam but did not dare to take action. The local officials did something but on papers.

What did government authorities?

1- Slowly- slowly investors came to know about illegality of Girivan. More than 17 farmers complained in writing to the Tehsildar against Girivan. The farmers had complained that A- Girivan management had changed the route of natural water so they are losing their agriculture. B- The management had encroached their lands and rounded by iron wire and C- the management have constructed road on their land and also not allowing using it.

On October 31, 2006 Tehsildar wrote a letter (copy available with Author) to the farmers that he visited the place (Girivan) and found correct their complaints. For this Tehsildar have given warning in writing (copy available with Author) to the Girivan.

2- On August 30, 2007, a plot owner Smita Joshi demanded information through right to information (RTI) to the district collector asking provide papers of the Girivan. On September 28, 2007, collector office replied (copy available with Author) that he have no papers related Girivan.

3- On December 10, 2007, Member of Parliament (MP) Shivaji Adhalrao Patil

wrote a letter (copy available with Author) to the Hotale village “Sarpanch” informing that he has written a letter to then district collector Prabhakar Deshmukh demanding inquiry in to the matter. Patil had asked that if anyone found guilty take necessary action on them.

4- On January 25, 2008 Member of Legislative Assembly (MLA) Sharad Bajirao Dhamale also written a letter (copy available with Author) to the Tehsildar complaining Girivan illegally has constructed a gate and not giving permission to enter the farmers inside. Look in to the matter and take action but Tehsildar did nothing.

5-On April 30, 2008 plot owners and farmers met then superintendent of police (SP) Vishwas Nangre Patil and gave a complaint in writing (copy available with Author) demanding inquiry and action in to the matter but Patil also did nothing.

6- On December 18, 2008 revenue department fined Rs 75 lakh to the Girivan as he illegally dogged a mine. The Tehsildar warned (copy available with Author) that this last warning to stop the illegal activities in Girivan.

7- On July 2, 2009 development officer, Panchayat committee, wrote a letter (copy available with Author) to the Mhalagi that he has constructed 493 square meter land illegally on name of Sujata forms private limited. Mhalagi had forged the documents but not submitted the original papers. The Panchayat asked to produce original papers neither construction will be declare illegal.

8- On December 18, 2009 the forest department informed (copy available with Author) to Smita Joshi that he has registered offence against Girivan for illegally encroaching on forest land.

“I have received complaint. Matter is under investigation,” said P Bhalekar, forest officer.

9- On September 6, 2011 farmers (land owners) complained in general meeting (Lok Shahi Din) of district collector. The collector ordered (copy available with Author) to the revenue department to inquire in to the matter and take action on Girivan.

The cheated plot owners formed Girivan plot owners association five years back and now have 250 members.

The plot owners said…

1- “I have filed a case in consumer court. Shocking, Mhalagi told the court that I have never bought the land and have encroaches on the land. Mhalagi took money of total 18 guntha but registered only 13 guntha. He have no documents of one guntha land,” said Dr RN Chaturvedi, president of association.

2-Mhalagi and Gokhale have cheated to us with collaboration of government officials. Now we want justice,” said Arun Deshmukh, vice president of association. Seven years back Deshmukh bought 14,000 square fit lands, in which Mhalagi encroaches 1000 square fit land and constructed the road.

3- “I collected all documents that prove that Girivan is illegal. I will show on time,” said a plot owner, retired from central investigative agency.

4- “I feel like prison inside Girvan. If I try to walk in morning or evening the security guards objects that why I am roaming? I am shocked to know that Girvan is illegal,” said a woman plot owner who did not want to publish her name as Girivan management will harass her.

5- “If project falls in agriculture land then how Mhalagi and Gokhale developed him. Why not they have demarcated their land till now. They are qualified gunda,” said a plot holder who is also member of Girvan management.

Author visited farmer Ganesh Jauhri’s residence. His mother Sita Bai told that he is out of city for a week.

The other side

The management of Girivan replied to our query that, “our Project is absolutely legal. In our project there is no forest land. The land in project (Girivan) falls in Agriculture category. We have not cut trees. We have planted thousands of trees in the project with the help and assistance of the forest department. The revenue department has claimed an amount from us towards royalty. The matter is pending in the Court.”

“Everything is legal in our project. Some persons are defaming our project. They are creating nuisance. I challenge that if any person prove that we have encroaches forest land we will pay the double land. The some plot holders have illegally developed their plots,” said Vikram Gokhale,” chairman of the Girivan.

(Akela is working with MID DAY as Principle Correspondent)

]]> http://beyondheadlines.in/2012/01/delhi-rocks/feed/ 0 http://beyondheadlines.in/2011/10/rights%e2%80%99-groups-staged-protest-against-ips-sanjeev-bhatts-arrest-demanded-immediate-release/ http://beyondheadlines.in/2011/10/rights%e2%80%99-groups-staged-protest-against-ips-sanjeev-bhatts-arrest-demanded-immediate-release/#comments Tue, 04 Oct 2011 06:44:10 +0000 admin http://beyondheadlines.in/?p=9381 BeyondHeadlines News Desk

New Delhi: Civil rights groups, students, teachers and activists have come together to stage protests in different parts of the country against “arbitrary and unconstitutional arrest” of suspended DIG Sanjeev Bhatt by the Gujarat Police. According to Shabnam Hashmi of Delhi-based NGO Act Now for Harmony and Democracy (ANHAD), protests were organised in over 40 cities across the country. The protesters demanded immediate release of Bhatt.

In the national capital, a protest was organized at Gujarat Bhawan on Monday afternoon. “It is a clear case of intimidation of whistle-blowers and shows totalitarian character of the Modi regime,” said Delhi-based activist Mahtab Alam, adding that “we are here to express our solidarity with Mr Bhatt and his family.”

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The activists also submitted a memorandum to the resident commissioner for governor of Gujarat at the Gujarat Bhawan seeking immediate and unconditional release of the IPS officer.

Addressing the protest meeting, filmmaker and activist Mahesh Bhatt said, “Sanjiv Bhatt’s fault is that he dared to reveal the truth behind the 2002 carnage as also the murder of Haren Pandya.”

Referring to his conversation with Sanjeev Bhatt, he said, “I spoke to Sanjiv the evening he was arrested, asking that since the worst had happened, what he needed to tell the world outside. He replied that it was now for the courts to ensure that the rule of law was imposed in Gujarat and the nation.”

Mahesh Bhatt also appealed, “We as a civil society should come together and fight this trend of communal and fascist mentality.”

Retired DIG and colleague of Sanjeev Bhatt, R B Shreekumar alleged, “The arrest of Sanjeev Bhatt is the peak of the policy followed by the Modi government since the conception, organisation, mobilisation and perpetration of an anti-Muslim carnage in 2002. Of all the actions, this is the most atrocious.”

Shreekumar, who himself is a victim of Modi, further said, “After the 2002 carnage, the Modi government started terrorising the bureaucracy, including the senior police officer who dared to speak the truth.

“If electoral victory is the license for violating the constitution, the rule of law, our freedom and democracy are under serious threat,” he added.

Activists Shabnam Hashmi, Himanshu Kumar, Sanjay Sharaf, Gauhar Raza, Sandeep Kumar, Faisal Khan, Maulana Ejaz Urfi, Shakeel Ahmed, Madhuresh Kumar, Vani and others also spoke on the occasion. Earlier a similar protest was staged at Jantar Mantar by Ram Vilas Paswan’s Lok Jan Shakti Party.

“We want immediate release of Sanjeev Bhatt,” said Amanatullah Khan, a party functionary.  ”Our party will launch a nation-wide campaign if Mr Bhatt is not released,” he added.