Mahamana Malaviya – A Giant Among Dwarfs


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DEORIA – UTTAR PRADESH – INDIA           SEPTEMBER 20, 2014           11.55 P.M.

MAHAMANA MADAN MOHAN MALAVIYA

MAHAMANA PANDIT MADAN MOHAN MALAVIYA

 

 Born December 25 , 1861 , Allahabad , India

Died November 12 , 1946 , Allahabad , India

The President of the Indian National Congress on four occasions [ 1909 / 1918 / 1930 / 1932 ]

The founding member of the Hindu Mahasabha [ 1906 ]

The President of Hindu Mahasabha [ 1923 ]

The founder of Banaras Hindu University , the largest residential university in Asia and one of the largest in the world , at Varanasi in 1916

The Vice Chancellor of Banaras Hindu University [ 1919 – 1938 ]

One of the founders of Scouting in India [ 1918 ]

The founder of English-newspaper , The Leader, published from Allahabad [ 1909 ]

The Chairman of Hindustan Times  [ 1924 to 1946 ]

Instrumental in the launch of Hindustan , the Hindi edition [ 1936 ]

Member of the Imperial Legislative Council [ 1912 – 1919 ]

Member of the Central Legislative Assembly [ 1919 – 1926 ]

Above mentioned facts about Mahamana Pandit Madan Mohan Malaviya are known to all because these are continuously highlighted . You can find some more information about his Congress background on various internet postings . But his views on Hinduism and his pain and anguish on the sufferings of Hindus are not widely mentioned or chronicled . That , apart from being the president of Indian National Congress on 4 occasions , he was one of the founders of Hindu Mahasabha and was the president of Hindu Mahasabha in 1923 , is now almost forgotten .

It is widely known and well chronicled that in 1886, Mahamana Malaviya attended the 2nd session of Indian National Congress in Calcutta [ now Kolkata ] and he became the President of the Indian National Congress in 1909, 1918, 1930 and 1932 . But it is forgotten that as a leader of Indian National Congress he opposed the separate electorates for Muslims under the Lucknow Pact of 1916 . In protest against the Communal Award , which sought to provide separate electorates for minorities ,  Mahamana Malaviya along with Madhav Shrihari Aney left the Congress and started the Congress Nationalist Party . The party contested 1934 central legislature elections and won 12 seats . Some so – called secular historians try to hide this facet of Mahamana’s life .

Mahamana was fiercely opposed to the politics of appeasement of Muslims and other minorities and the participation of Congress in the Khilafat Movement . Again this fact is not so widely mentioned in his biographies .

The effort is on to obfuscate nationalist views of Mahamana and to hide his pro Hindu views from the youngsters . Therefore I thought it proper to write about his views on the issues which are surprisingly relevant even today . In the Gaya session of Hindu Mahasabha in 1923 , he expressed his views on untouchability , Hindu – Muslim problems and re – conversions of non – Hindus . When I read his presidential address , I was shocked . He had mentioned about the communal riots of Muzaffarnagar in 1923 . And you all know , even after 91 years , Muzaffarnagar is still burning .

To illuminate the nationalist image of Mahamana , I am quoting from the presidential address , which he delivered at the Gaya session of Hindu Mahasabha in 1923 . Words are ominous and they are as relevant today as they were in 1923 .

 

Mahamana on Hindu – Muslim Problem :

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” The relations between Hindus and Mahomedans have not been as happy and cordial as they ought to be . During the Bengal Partition days the Government were inciting Mahomedans to attack Hindus . In 1916 in Eastern Bengal inhuman , brutal , unparalleled atrocities were perpetrated on Hindus . Hindu women were outraged by fanatic Mahomedans and many Hindu women had to take shelter in rivers and tanks to protect their honour .

Then came the Great War in 1914 . In 1914 in the frontier districts , particularly Muzaffarnagar , Hindu houses were regularly looted and Hindu women dishonoured , but Indian patriots preached not to heed them . By Mahatma Gandhi’s advice Hindus worked with Mahomedans and helped them in the Khilafat cause , not because the former wanted something in return , but because they were for the liberty and freedom of every nation and also because of their sympathy for fellow Muslim brothers .

Again in 1920 brutal and inhuman atrocities were perpetrated on Hindus by Moplahs in Malabar . Hindu houses were looted , women were outraged , male and female butchered with the greatest cruelty for refusing to embrace Islam and many were forced into Islam at the point of the sword . It is better to die than to see women’s modesty outraged , temples attacked and burnt and idols broken . The whole of India was severely pained and afflicted at these horrible inhumanities . Due to tolerance we patiently bore all this and drank the bitter dose simply with anxiety and desire that no ill-feeling and differences be created between the two sister communities .

At Multan temples were burnt down and women’s chastity was outraged . Burnt Geeta and Granth Saheb and broken temple idols were found . Next an appeal was issued to maintain unity and peace on Bakrid day , but riots occurred at several places . Our ladies do not consider they are as safe as 50 years ago . Amritsar Hindu women do not come out of houses so frequently and abruptly as they used to do formerly . Every moment they fear of being dishonoured . Everybody knows what happened at Panipat and at Ajmer . Temples were broken and burnt and idols destroyed .

In such circumstances it is our individual and social duty to increase our strength . It is most deplorable that Hindus are so fallen that a handful of foreigners can be ruling over us . Shame on the Hindus who live to see the breaking of temples and the outrage of women . Miss Ellis was kidnapped and the vibration pervaded the whole British Empire . Behind English girls and women there is national strength which protects them wherever they go . So also with Mahomedan women . There was a time when Hindu ladies had also such national backings behind them . Unless we have such strength , we cannot continue among strong nations of the world . The main reason of the present disunity is that Hindus are comparatively weak and cannot protect their religion and women . Unity and good-will can exist only between two equally strong parties . When the irresponsible element of Muslims will realize that we can react to the policy of tit for tat they would never venture to attack us . “

Mahamana on Re-Conversion :

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Referring to the Shuddhi movement Pandit Malaviya said ,  ” there are forty-eight crores of Muslims in India of whom not more than fifty lakhs are those who might have come from outside . The rests were converted from Hinduism . Theirs is a proselytizing religion while our religion has closed the doors for those who wish to come in our fold . Mullas have recently prepared an expansive scheme for reconversion of Hindus on a grand active scale in their private very confidential meeting and have scrupulously given no publication to this resolution and they have also collected fifty lakhs , but you will be surprised to know that it has not been scrupulously kept secret . Hindus are converted by dupes . In Gujarat some Mussalmans with notices bearing prints of ‘Om preach Kalauki incarnation is H.H. Aga Khan’ say that they should join that sect . Within three years one lakh of Hindus have been converted by Khojas .

‘Is there no prayashchitta for those who unknowingly took anything touched by non-Hindus . Malkanas ought to be taken into Hinduism. He then referred to a verse in Dharmshastra Mahaprabandha which lays down that those who had been converted to other religion either by force or willingly can be taken back to the Hindu religion if they so desire . He asked the audience to decide this question.

Replying to those who say that we should not care for our numerical strength and that those who have already been converted should not be taken into Hinduism , Mahamana said : ‘When now we are so badly treated with a numerical strength of 22 crores , what would be our condition in future with a much reduced Hindu population , if we allow this rate of conversion from Hinduism and do not allow reconversion into Hinduism ? ”

Mahamana on Untouchability :

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With tears in his eyes , he took out the turban from his head during presidential address and said , ” Why should I not place my turban at the feet of my untouchable brothers who follows the Hindu religion ? Why should I not allow my untouchable brothers to have darshan in temples ? Full of sins as I am , what right have I to stop my untouchable brothers from entering temples ?’
Addressing the orthodox pandits, he then said with folded hands : ‘Oh, learned Pandits, for God’s sake do not prevent these brothers from having darshan in temples’.
Referring to permission to untouchables for drawing water from wells he said that Christians and Mahomedans are asking untouchables to embrace their religion . So long as they remain Hindu they are not allowed to draw water from wells and if they accept their faith , they will not be so outcasted , insulted, and disallowed . This exactly happened at Panipat . But this is to be remembered that these untouchables who are so outcasted by high caste people were the first to come to defend the Hindu temple at Panipat when it was attacked by Mahomedans .
Pertinently remarked Pandit Malaviya : ‘An untouchable comes under the hottest sun from your labour and is extremely thirsty . I ask what true Hindu is there who will so cruelly prevent these untouchables from drawing water from wells while they do not object untouchables’ entry in houses when their services are required.”
Mahamana’s views on above mentioned 3 topics are so true even today. A man of this prophetic vision is needed even today . We celebrated his 150th anniversary in 2011. We paid lip service to him. Government of India issued coins in his honour.
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But thats all. He adorns the wall of our parliament, but not our hearts. Today as I sit in my ancestral house and go through the pages of our recent history and remember recent incidents in Uttar Pradesh, I thought it proper to write this blog to bring out the feelings of a nationalist like MAHAMANA MADAN MOHAN MALAVIYA on today’s burning topics. I offer my tribute to the true son of Bharat Mata , to the staunch Hindu and a visionary !

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On behalf of all the students and staff of VIDUR Acting Institute , VIDUR Editing Studio , VIDUR Club and VIDUR Merchandise, I offer my regards to the staunch Hindu MAHAMANA MADAN MOHAN MALAVIYA.

May his soul awaken us and lead us to the goal of becoming a proud Indian!

VIDUR

MUMBAI – MAHARASHTRA – INDIA

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100 Years of Sa’adat Hasan Manto


 

 

MUMBAI – MAHARASHTRA – INDIA           August 02 , 2012           00.40 A.M.

This year is the Anniversary Year of so many historical and literary figures and luminaries of our generation . Anniversaries of various historical events are also being celebrated this year . These anniversary celebrations , as I remember , took momentum from 2010 . Or may be , since I was not into blogging , I never realized or became aware of their existence .

In 2010 we celebrated 2 anniversaries . They were ; 100 YEARS OF HISTORIC JUMP OF VEER SAVARKAR , and 150 YEARS OF TAGORE .

In 2011 there were 6 anniversaries . They were as varied as ; 40 YEARS OF VIJAY DIWAS & BIRTH OF BANGLADESH , 50 YEARS OF THE LIBERATION OF GOA , DAMAN & DIU , 100 YEARS OF OUR NATIONAL ANTHEM , 100 YEARS OF NEW DELHI , 150 YEARS OF MAHAMANA MALVIYA and 250YEARS OF THE 3RD BATTLE OF PANIPAT .

This year only half of 2012 is over and we have already celebrated 4 anniversaries . They are ; 60 YEARS OF CORONATION OF QUEEN ELIZABETH II , 150 YEARS OF THE 1ST CHRISTIAN SAINT OF INDIA , 150 YEARS OF SWAMI VIVEKANANDA and 200 YEARS OF CHARLES DICKENS .

Now I am writing about the 5th , 100 YEARS OF SA’ADAT HASAN MANTO .

8 more anniversaries are tempting me to write a blog on them . It comes to total 13 anniversaries in 2012 .

Quite early in my life , I was slowly introduced to Indian literature , then English literature and finally Russian and world literature . In Indian literature my first brush was with Bengali literature . Hindi literature came later and then came Urdu literature . Other Indian literature , translated in Hindi , came much later in my life .

Indian Books 3

Indian Books (Photo credit: Celeste33)

When I talk about Urdu literature , I must make a note that my first introduction was through the poetry . Shairi , as Urdu poetry is known , was my early fascination . HIND POCKET BOOKS came out with Hindi transliteration [ not translation ] of various works of Shairs or poets of Urdu . I bought them and became familiar with Urdu poetry and grew into a life long fan . I still remember many Urdu couplets or Sher by heart .

The phrase Zaban-e Urdu-e Mualla (

The phrase Zaban-e Urdu-e Mualla (“The language of the exalted camp”) written in Nasta’liq script. (Photo credit: Wikipedia)

Urdu prose came much later in my life . Kishan Chandar was the first Urdu novelist , whose works I read and admired . I have heard about Sa’adat Hasan Manto and his works during those days but I didn’t read him as he was despised by large number of people including my teachers and was vehemently criticized by the critics and intelligentsia .

English: manto in his middle age.

Sa’adat Hasan Manto in his middle age. (Photo credit: Wikipedia)

So naturally I avoided reading him . In my mind he was akin to novelists like Kushwaha Kant and Ibn – e – Shafi B.A. Though hugely popular , these two authors are not considered as men of letters . Now I am very much ashamed that once upon a time I thought so low of Manto and degraded him .

My impression about him changed when I read his memoirs about the famous personalities of Hindi film industry . I was impressed with his style of prose writing and lucidity of  language .

Sa’adat Hassan Manto (May 11, 1912 – January 18, 1955)  is best known for his short stories, “Bu” , “Khol Do” , “Thanda Gosht” , and his magnum opus, “Toba Tek Singh“.

Manto was also a film and radio scriptwriter and a journalist . In his short life , he published twenty-two collections of short stories , one novel , five collections of radio plays , three collections of essays , and two collections of personal sketches.

Manto was tried for obscenity six times, thrice before 1947 and thrice after 1947 in Pakistan , but never convicted . Some of his works have been translated in other languages .

Saadat Hasan Manto is often compared with D. H. Lawrence , and like Lawrence he also wrote about the topics considered social taboos in Indo-Pakistani Society . His concerns on the sociopolitical issues , from local to global level are revealed in his series , Letters to Uncle Sam , and those to Pandit Nehru . On his writing he often commented , “If you find my stories dirty , the society you are living in is dirty . With my stories, I only expose the truth .”

After 1936 , he moved to Bombay  [ now Mumbai ] where he stayed for the next 5 years editing Musawwir , a monthly film magazine . He also started writing scripts and dialogues for Hindi films , including ” Kishan Kanhaiya ” [ 1936 ]  and ” Apni Nagariya ” [ 1939 ] . He continued writing for films until he left for Delhi in January 1941 .

Manto accepted the job of writing for Urdu Service of All India Radio in 1941. This proved to be his most productive period as in the next eighteen months he published over four collections of radio plays , Aao , Manto ke Drame , Janaze , and Teen Auraten . He continued to write short stories and his next short story collection Dhuan was soon out followed by Manto ke Afsane and his first collection of topical essays , Manto ke Mazamin . This period culminated with the publication of his mixed collection Afsane aur Drame in 1943 . Meanwhile , due to a quarrel with then director of the All India Radio , poet N. M. Rashid , he left his job and returned to Bombay in July 1942 and again started working with film industry . He entered his best phase in screenwriting giving films like ” Aatth Din ” , ” Chal Chal Re Naujawanand ” Mirza Ghalib ” , which was finally released in 1954 .

Some of his best short stories also came from this phase including  “Kaali Shalwar” ,  “Dhuan”  (1943) and “Bu”, which was published in Qaumi Jang (Bombay) in February 1945 . Another highlight of his second phase in Bombay was the publication of an important collection of his stories , Chugad . He stayed in Bombay until he moved to Pakistan in January 1948 after the partition of India in 1947.

During those days in Pakistan , Manto tried his hand at newspaper column writing . He started off with writing under the title Chashm-e-Rozan for daily Maghribi Pakistan on the insistence of his friends of Bombay days , Ehsan Ba and Murtaza Jillani, who were editing that paper . After a few columns, the space appeared blank under the column saying that due to his indisposition Manto couldn’t write the column. Actually, the owner was not favourably disposed to some of the content .

The only paper that published Manto’s articles regularly for quite some time was Daily Afaq , for which he wrote some of his well-known sketches . These sketches were later collected in his book Ganjay Farishtay . The sketches include those of famous actors and actresses like Ashok Kumar, Shyam, Nargis, Noor Jehan and Naseem (mother of Saira Banu) . He also wrote about some literary figures like Meera Ji , Hashar Kashmiri and Ismat Chughtai . Manto’s sketch of Muhammad Ali Jinnah was also first published in Afaq under the title Mera Sahib.

He , during his later years in Pakistan , embarked on a journey of self-destruction . The substandard alcohol that he consumed destroyed his liver and in the winter of 1955 he fell victim to liver cirrhosis . He was 42 years old at the time of his death. He was survived by his wife Safiyah and three daughters . Born in 1912 in Samrala , Ludhiana district of Indian Punjab , he died in 1955 in Lahore , Pakistani Punjab .

This year in 2012 India and Pakistan , both the countries , are celebrating his anniversary .

Manto collection (Books)

  • Atishparay (Nuggets Of Fire) – 1936
  • Chugaad
  • Manto Ke Afsanay (Stories of Manto) – 1940
  • Dhuan (Smoke) – 1941
  • Afsane Aur Dramay (Fiction and Drama) – 1943
  • Lazzat-e-Sang-1948 (The Taste Of Rock)
  • Siyah Hashiye-1948 (Black Borders)
  • Badshahat Ka Khatimah (The End of Kingship) – 1950
  • Khali Botlein (Empty Bottles) – 1950
  • Loud Speaker
  • Nimrud Ki Khudai (Nimrod The God) – 1950
  • Thanda Gosht (Cold Meat) – 1950
  • Yazid – 1951
  • Pardey Ke Peechhey (Behind The Curtains) – 1953
  • Sarak Ke Kinarey (By the Roadside) – 1953
  • Baghair Unwan Ke (Without a Title) – 1954
  • Baghair Ijazit (Without Permission) – 1955
  • Burquey – 1955
  • Phunduney (Tassles) – 1955
  • Sarkandon Ke Peechhey (Behind The Reeds) -1955
  • Shaiytan (Satan) – 1955
  • Shikari Auratein (Women Of Prey) – 1955
  • Ratti, Masha, Tolah-1956
  • Kaali Shalwar (Black Pants) – 1961
  • Manto Ki Behtareen Kahanian (Best Stories of Manto) – 1963
  • Tahira Se Tahir (From Tahira to Tahir) – 1971

I was re – introduced to him and his literary world , when I started training Dino Morea recently . We read several stories written by Manto and discussed them and thus a new vision about Manto was opened in front of my eyes . I deeply regret that once upon a time I degraded him in my mind and didn’t read his books earlier .

[ List of the works of Manto and some dates and facts of his life is taken from Wikipedia . I express my gratitude . ]

VIDUR

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