The Great Indian Novel

The Second Book: The Duel with The Crown

8

Are you with me so far, Ganapathi? Got everything? I suppose you must have, or you couldn’t have taken it down, could you? Under our agreement, I mean.

But you must keep me in check, Ganapathi. I must learn to control my own excesses of phrase. It is all very well, at this stage of my life and career, to let myself go and unleash a few choice and pithy epithets I have been storing up for the purpose. But that would fly in the face of what has now become the Indian autobiographical tradition, laid down by a succession of eminent bald- heads from Rajaji to Chagla. The principle is simple: the more cantankerous the old man and the more controversial his memoirs, the more rigidly conventional is his writing. Look at Nirad Chaudhuri, who wrote his Autobiography of an Unknown Indian on that basis and promptly ceased to live up to its title. It is not a principle that these memoirs of a forgotten Indian can afford to abandon.

Right, Ganapathi? So, we’ve got the genealogies out of the way, my progeny are littering the palace at Hastinapur, and good old Ganga Datta is still safely ensconced as regent. No, on second thoughts, you’d better cut out that adverb, Ganapathi. ‘Safely’ wouldn’t be entirely accurate. A new British Resident, successor of the bewhiskered automobilist, is in place and is far from sure he likes what is going on.

Picture the situation for yourself. Gangaji, the man in charge of Hastinapur for all practical purposes, thin as a papaya plant, already balder then than I am today, peering at you through round-rimmed glasses that gave him the look of a startled owl. And the rest of his appearance was hardly what you would call prepossessing. He had by then burned his soup-and-fish and given away the elegant suits copied for him from the best British magazines by the court master-tailor; but to make matters worse, he was now beginning to shed part or most of even his traditional robes on all but state occasions. People were for ever barging into his study unexpectedly and finding him in nothing but a loincloth. ‘Excuse me, I was just preparing myself an enema,’ he would say, with a feeble smile, as if that explained everything. In fact, as you can well imagine, it only added to the confusion.

But it was not just the Regent’s personal eccentricities that were causing alarm at the Resident’s residence across the hill from the palace. Word was beginning to get around of Gangaji’s radical, indeed one might say, dangerous, ideas about the world around him.

‘He’s renounced sex, of course, but we knew that already,’ the new representative of the King-Emperor said to his equerry one evening on his verandah, as one of my men hung from a branch above and listened. (We ‘itinerant seditious fakirs,’ as that ignorant windbag Winston Churchill once called us, had to have our sources, you understand. Not all of them were happy with the ash-smearing requirement, but they and I learned more wandering about with a staff and a bowl under the British than I did after becoming a minister in independent India.) ‘Problem is, he’s now going further. Preaching a lot of damn nonsense about equality and justice and what have you. And you tell me he cleans his own toilet, instead of letting his damn bhisti do it.’

‘Jamadar, Sir Richard,’ the aide, a thin young man with a white pinched face, said, coughing politely. ‘A bhisti is only a water-carrier.’

‘Really?’ The Resident seemed surprised. ‘Thought those were called lotas.’

‘They are, sir.’ The equerry coughed even more loudly this time. ‘Lotas are those little pots you carry water in, I mean they carry water in, Sir Richard, whereas. .’

‘A bhisti is the kind they have to balance on their heads, I suppose,’ Sir Richard said. ‘Damn complicated language, this Hindustani. Different words for everything.’

‘Yes, sir. . I mean, no, sir,’ began the equerry, doubly unhappy about his own choice of words. He wanted to explain that a bhisti was a person, not a container. ‘What I mean is. .’

‘And different genders, too,’ Sir Richard went on. ‘I mean, is there any good reason why a table should be feminine and a bed masculine? D’you think it has to do with what you do on them?’

‘Well, no, sir, not exactly.’ The young man began his reply cautiously, unsure whether the question required one. ‘It’s really a matter of word- endings, you see, sir, and. .’

‘Ah, boy,’ said the Resident, cutting him in full flow, as a white-haired and white-shirted bearer padded in on bare feet, tray in hand. ‘About time, eh?’

It was the convivial hour. The sun had begun its precipitous descent into the unknown, and the distant sky was flaming orange, like saffron scattered on a heaving sea. In the gathering gloom the insects came into their own, buzzing, chirping, biting at the blotchy paleness of colonial flesh. This was when English minds turned to thoughts of drink. Twilight never lasts long in India, but its advent was like opening time at the pubs our rulers had left behind. The shadows fell and spirits rose; the sharp odour of quinine tonic, invented by lonely planters to drown and justify their solitary gins, mingled with the scent of frangipani from their leafy, insect-ridden gardens, and the soothing clink of ice against glass was only disturbed by the occasional slap of a frustrated palm against a reddening spot just vacated by an anglovorous mosquito.

‘Boy, whisky lao. Chhota whisky, burra water, understand? What will you have, Heaslop?’

‘A weak whisky will suit me very well, too, Sir Richard.’

‘Right. Two whiskies, do whisky, boy. And a big jug of water, understand. Not a little lota, eh? Bring it in a bhisti. Bhisti men lao.’ He smiled in satisfaction at the bearer, who gave him an astonished look before bowing and salaaming his way backwards out of the room.

‘Er. . if I might point out, sir — ’

‘Nothing to it, really,’ Sir Richard continued. ‘These native languages don’t really have much to them, you know. And it’s not as if you have to write poetry in them. A few crucial words, sufficient English for ballast, and you’re sailing smoothly. In fact,’ his voice became confidential, ‘I even have a couple of tricks up my sleeve.’ He leaned towards the young man, his eyes, mouth and face all round in concentration. ‘ “There was a banned crow,” ‘ he intoned sonorously. ‘ “There was a cold day.” Not bad, eh? I learned those on the boat. Sounds like perfect Urdu, I’m told.’ He paused and frowned. ‘The devil of it is remembering which one means, “close the door,” and which one will get someone to open it. Well, never mind,’ he said, as his companion opened his mouth in diffident helpfulness. ‘We’re not here for a language lesson. I was speaking about this damn regent we have here. What d’you make of him, eh?’

‘Well, sir, he’s very able, there’s no question about that,’ Heaslop responded slowly. ‘And the people seem to hold him in some regard.’

‘They would, wouldn’t they, with all the ideas he puts into their head. All this nonsense about equality, and toilet-cleaning. I understand he’s suggesting that caste distinctions ought to be done away with. We’ve always believed they were the foundation of Indian society, haven’t we? And now a chap comes along out of nowhere, scion of the ruling caste, and says Untouchables are just as good as he is. How does he propose to put that little idea into practice, d’you know?’

‘He seems to believe in the force of moral authority, sir. He cleans his own toilet to show that there is nothing inherently shameful about the task, which, as you know, is normally performed by Untouchables.’ Sir Richard produced a sound which might have been prompted by a winged assault on his ear, or then again by Heaslop’s implied enthusiasm for Ganga’s stand. The young man continued, carefully moderating his tone. ‘He seems to think that by getting down to their level, he will make them more acceptable to the people at large. Untouchability is no longer legal in Hastinapur, but he knows it’s still impossible for a cobbler to get into the main temple. So he makes it a point of inviting an Untouchable, or a “Child of God”, as he calls them, to his room for a meal every week. As you can imagine, sir, this gets talked about.’

‘Favourably?’

‘I’d say public opinion is divided in about equal parts of admiration and resentment, sir. The latter mainly from the upper castes, of course.’

‘Of course. And how do they take all this at the palace? Regent or no Regent, there must be many who don’t agree with his ideas. Cleaning his own toilet, indeed.’

‘Absolutely, sir. We have heard that he tried to get the royal widows to clean their own bathrooms, sir, and they burst into tears. Or threw him out of the zenana. Or both.’ The equerry cleared his throat. ‘Old inhibitions die hard, sir. Our information is that the reason he entertains the Untouchables in his own room is that there were too many objections to their eating in any of the palace dining-rooms. And the attendant who serves them has strict instructions to destroy the plates afterwards, so that no one else need risk eating off them.’

‘Hmm. What about us?’

‘Er. . us?’

‘Yes, Heaslop, us.’

The equerry looked nonplussed. ‘No, sir, I don’t think they destroy the plates we’re served on. But I haven’t really checked. Would you like me to?’

‘No, Heaslop.’ The Resident’s asperity was sharpened by the buzzing around his ears and his increasing desire for a drink. ‘I meant, what does he think about us? The British Raj; the King-Emperor. Is he loyal, or a damn traitor, or what?’

‘I don’t know, sir.’ The equerry shifted his weight in the cane chair. ‘He’s not an easy man to place, really. As you know, Sir Richard, there was a time when he was rather well regarded by us. Among the king’s most loyal subjects, in fact. He was a regular at receptions here. Even arranged a major contribution to the Ambulance Association, sir, during the last war. But of late, he has been known to say things about swaraj, you know, sir, self-rule. And about pan-Indian nationalism. No one seems to know what started him off on that track. They say he reads widely.’

‘Basic truth about the colonies, Heaslop. Any time there’s trouble, you can put it down to books. Too many of the wrong ideas getting into the heads of the wrong sorts of people. If ever the Empire comes to ruin, Heaslop, mark my words, the British publisher will be to blame.’

Heaslop seemed about to comment on this insight, then thought better of it. The Resident reached for his glass and realized he still didn’t have one. ‘Boy!’ he called out.

There was no answer. Sir Richard furrowed his florid brow. ‘And this Ganga Din, or whatever they call him,’ he snapped. ‘How does he comport himself? Has he been giving us any trouble? That’s a rather important position to leave someone of his stripe in, isn’t it? Perhaps I should be doing something about it.’

‘The Regent has always behaved very correctly, Sir Richard. In fact,’ Heaslop licked a nervous lip, ‘I believe he was our candidate for the throne once. Your predecessor was rather sorry when things took a different turn, at the time of the late Maharaja’s second marriage. But it would seem it was Ganga Datta who wanted it that way.’

‘I’ve seen the files,’ the Resident nodded. ‘What on earth has happened to our drinks? Boy! Boy!’

The elderly bearer, dusty and panting, responded at last to the summons. ‘Sahib, I coming, sahib,’ he stated, somewhat unnecessarily.

‘What the devil’s taking you so long? Where’s our whisky?’

‘I bring instantly, sahib,’ the bearer assured him. ‘I am looking for bhisti all this time, as sahib wanted. I now found, sahib. With great difficulty. I bring him in, sahib?’

‘Of course you can bring the water in,’ Sir Richard said crossly. A choking sound emanated from the equerry beside him.

The bearer clapped his hands. A grimy figure in a dirty undershirt and dirtier loincloth entered the verandah, carrying a black oilskin bag from one end of which water dripped relentlessly on to the tiled floor.

‘Bhisti, sahib,’ the bearer proudly announced, like a conjuror pointing to a rabbit he has just produced out of an improbably small hat.

‘What the devil. .?’ The Resident seemed apoplectic.

Heaslop groaned.

9

Back to my offspring, eh, Ganapathi? Can’t neglect the little blighters, because this is really their story, you know. Dhritarashtra, Pandu and Vidur: ah, how their names still conjure up all the memories of the glory of Hastinapur at that time. Their births seemed a signal for the state’s resurgence. Prosperity bloomed around the palace, Ganapathi: the harvests produced nothing short of bumper crops, the wheat gave off the scent of jasmine, and the women laughed as they worked in the fields. There were no droughts, Ganapathi, no floods either; the rains came, at just the right times, when the farmers had sowed their seeds and said their prayers, and never for longer than they were welcome. Fruit ripened in the sunshine, flowers blossomed in the gentle breeze; the birds chirped gaily as they built their nests in the shade, and aimed their droppings only at passing Englishwomen. The very cows produced a milk no doodhwala could bear to water. The towns and the city of Hastinapur overflowed with businessmen and shopkeepers, coolies and workmen, travelling seers and travelling salesmen. Yes, Ganapathi, the glory of those days drives me to verse:

With the birth of the boys

Flowed all the joys

Of the kingdom of Hastinapur;

The flags were unfurled

All was well with the world

From the richest right down to the poor.

(Not too good, hanh, Ganapathi? If you’d grimace a little less, though, it might get better.)

The harvests were good

There was plenty of food

The land gave a bountiful yield;

The rains came in time

To wash off the grime

And to ripen the wheat in the field.

The man at the plough

And the bird on the bough

Both sang of their peace and content;

The fruit in the trees

Flowers, sunshine and breeze

Were all on happiness intent.

(Well, you try and do better, Ganapathi. On second thoughts, don’t — you might succeed, and this is my memoir.)

The city was crowded

All fears were unfounded

There were money and goods in the shops;

And although the Taj

Was still ruled by the Raj

The glory of Ind came out tops.

The citizens worked hard

(And won the praise of this bard)

There was never, at all, any crime;

The piping hot curries

Removed all our worries

And prosperity reigned all the time.

Yes, the birth of the boys

Was the best of God’s ploys

To fulfil our great people’s karma;

Under their regent (a sage)

There reigned a Golden Age –

The turn of the Wheel of Dharma.

It was, indeed, Gangaji who brought up my sons — as if, I must admit, they were his own children. Though the Regent was getting more and more ascetic in his ways, he spared no extravagance in giving the boys the best education, material comforts and personal opportunities. Each developed, in his own way, into an outstanding prospect, a princely asset to Hastinapur.

Dhritarashtra was a fine-looking young fellow, slim, of aquiline nose and aristocratic bearing. His blindness was, of course, a severe handicap, but he learned early to act as if it did not matter. As a child he found education in India a harrowing experience, which was, no doubt, why he was in due course sent to Eton. The British public school system fitted the young man to a T (the finest Darjeeling, which he obtained every month from Fortnum and Mason and brewed several times a day in a silver pot engraved with the Hastinapur crest). He quickly acquired two dozen suits, a different pair of shoes for each day of the week, a formidable vocabulary and the vaguely abstracted manner of the over-educated. With these assets he was admitted to King’s College, Cambridge (there being no Prince’s); unable to join in the punting and the carousing, he devoted himself to developing another kind of vision and became, successively, a formidable debater, a Bachelor of Arts and a Fabian Socialist. I have often wondered what might have happened had he been able to see the world around him as the rest of us can. Might India’s history have been different today?

Pandu — ah, Pandu the pale, whose mother had turned white upon seeing me — Pandu never lacked in strength or courage. (Nor, unlike his half-brother, in eyesight, though he did take to wearing curious little roundish glasses that gave him the appearance of a Bengali teacher or a Japanese admiral.) What Pandu never had much of was judgement — or, as some of his admirers prefer to see it, luck. He too could have enjoyed the English education Dhritarashtra revelled in, but he did not even complete the Indian version of it. After insisting, with more pride than judgement, on pursuing his studies in India rather than in England, he was expelled from one of the country’s best colleges for striking a teacher, an Englishman, who had called Indians ‘dogs’. Yes, we Indians do have a number of dog-like characteristics, such as wagging our tails at white men carrying sticks, and our bark is usually worse than our bite. But Pandu could not resist showing his Professor Kipling one attribute of the species that most of us, including the distinguished academic, had overlooked — teeth. It was a pattern of conduct that was to last all his life.

Finally, for ever bringing up the rear (for reasons of ancestry and nothing else), came my son Vidur Dharmaputra. In intellectual gifts and administrative ability he outshone his two brothers, but knowing from the very beginning that unlike them he had no claim on a kingly throne, he developed a sense of modesty and self-effacement that would enhance his effectiveness in his chosen profession. For Vidur became that most valuable and underrated of creatures, the bureaucrat. He did brilliantly in his examination, stood First Class First throughout and, along with many of the country’s finest minds, applied for entry into the Indian Civil Service.

Queen Victoria had thrown the doors of the ICS open to ‘natives’ immediately after the 1857 revolt (which the British preferred to call a ‘mutiny’). No one was quite sure how far Britannia meant to waive the rules, but two Indians, both Bengalis, did achieve the miraculous distinction of entry — Satyendra Nath Tagore and Surendra Nath Banerjee. Indian exhilaration soon turned to resignation, however, when Banerjee was drummed out of the service a few years later, on a series of trumped-up charges. From the early years of our century, though, things began to change. When Vidur applied, there were more Indians being admitted to the civil service, adding their supposedly baser mettle to the ‘steel frame’ of the Raj. Vidur topped the written examinations to the ICS, in which one’s name did not figure on the test paper; in the interview, regrettably, the same degree of anonymity did not prevail, and he found himself rapidly downgraded, but not so far as to miss selection altogether. So he joined the ICS’s emerging administrative alloy, and before long was a rising star in the States Department, which looked after the princely states — among them Hastinapur.

You see, Ganapathi, this old man’s seed was not wasted, after all, eh? Whatever people might think. Pass me that handkerchief, will you? My eyes are misting on me.

10

But we must get back to our story. Where were we, Ganapathi? Ah, yes — my sons. When the three young men reached marriageable age, Gangaji summoned them to his study.

‘You are the hope of Hastinapur,’ he said sagely. ‘I have brought you up to carry on our noble line, and when you assume the responsibilities of rulers, I wish to be free to pursue other interests. But I cannot give up the regency and retreat to an ashram without first assuring not just your accession but the succession to yourselves as well. (One can never be too sure.) I have been making discreet inquiries, and I have identified three suitable ladies, of impeccable descent and highly praised beauty, with whom I intend to arrange your marriages. What do you have to say to this?’

It was Vidur who spoke first; Vidur could always be relied upon to take his cue and to say the right thing at the right time. ‘You have been both a father and a mother to us, Gangaji,’ he said dutifully. ‘You have brought us up to follow your instructions in all matters. The shastras say that the word of a guru is law to his disciples. Why should it be any different now? If you want us to marry these ladies of your choice, it would be an honour as well as a duty to obey you.’

Pandu gave his low-born brother an expressive look, as indeed Dhritarashtra might have, had he been able. But both remained silent, particularly since Gangaji had seized upon Vidur’s answer with barely concealed satisfaction and was already detailing his plans.

‘For you, Dhritarashtra, the eldest, I have found a girl from a very good family of Allahabad. She is called Gandhari, and I am told she has lustrous black eyes. Not,’ he added hastily, ‘that that matters, of course. No, the main attraction of this lovely lady, from our point of view, is that she hails from a most productive line. Her mother had nine children, and her grandmother seventeen. There is a story in the family that Gandhari has obtained the boon of Lord Shiva to have no less than a hundred sons.’ Seeing that Dhritarashtra appeared somewhat underwhelmed by the prospect, Gangaji spoke in a sterner tone of voice. ‘You can never be too careful with these British, my son. They have had their designs on Hastinapur for years.’

‘Whatever you say, Bhishma,’ Dhritarashtra replied, deliberately using the name that recalled Gangaji’s terrible vow of celibacy. The older man looked at him sharply, but Dhritarashtra remained expressionless behind his dark glasses.

‘For you, Pandu, I propose Kunti Yadav,’ Gangaji went on, noting with pleasure the young man’s sharp intake of breath, for the beauty of Miss Yadav was widely known across the country. And though she was a princess only by adoption, many a more important raja might not have been averse to grafting her branch on to their family tree, were it not for the faint whiff of scandal that clung to her name.

‘I’m delighted, of course,’ Pandu said, looking even paler than usual. ‘But, Gangaji — ’

‘Say no more.’ The saintly loincloth-clad figure raised his hand. ‘I know what you are about to ask. And I have, of course, made inquiries.’ He settled his rimless glasses more firmly on the bridge of his nose and opened a red- ribboned folder. ‘Miss Kunti Yadav has, despite her unquestioned beauty and the good name of her adoptive family, received no, repeat no, offers of marriage to date. The reason: it appears that there may have been, ah. . a certain indiscretion in her past.’

Gangaji looked up at the perspiring Pandu, who was visibly hanging on his every word, his eyes roving restlessly from his uncle to the open dossier before him. ‘It seems,’ he went on, ‘that Miss Yadav might have conducted a brief and entirely unwise liaison with a certain Hyperion Helios, a foreign visitor at her father’s palace. From what I have been able to ascertain and divine, it would seem that Mr Helios was a very charming and wealthy man of the world, who radiated an immense presence and warmth, and it is easy to imagine how an impressionable and inexperienced young maiden could be taken in by the blandishments of this plausible stranger. No one knows what exactly transpired between them, but it does appear that Mr Helios was ordered summarily out of the palace by his host, and,’ Gangaji looked up at the anxious Pandu, ‘that Miss Yadav went into near-total seclusion for several months. Some people draw conclusions from all this that are not flattering to the young lady. For myself, having reviewed all the elements of the case, I cannot see that much blame attaches to the Princess Kunti. If we were all to be punished for ever for the errors of our youth, the world would be a particularly gloomy place. Certainly, there has been no suggestion of the slightest misconduct since by the lady, but our princely marriage-makers have unforgiving hearts. I believe we in Has-tinapur have a somewhat more generous spirit. Will you accept her, Pandu?’

‘If you, sire, are willing to admit her into our home, I shall be only too happy to follow suit,’ Pandu replied, somewhat formally.

‘Then it is settled,’ Gangaji said, closing his file. ‘But I do not wish your reputation to suffer as a result of my, ah. . progressive ideas. Lest it be said that you are in any way inferior to those who have so far disdained the hand of Kunti Yadav, I have resolved upon a second marriage for you as well, of a princess not as glamorous, perhaps, but completely irreproachable.’ Seeing Pandu’s raised eyebrow and flushed face, the old celibate allowed himself a chuckle. ‘The British have put an end to our practice of burning widows on their husbands’ funeral pyres, but they have not interfered very much with our other customs. Whom you marry, how old you are, how much you pay, or how many you wed, are issues they have sensibly refused to touch upon. So I have found a very good second wife for you, Pandu. She is Madri, sister of the Maharaja of Shalya. The Shalya royal house has a rather peculiar tradition of requiring a dowry from the prospective bridegroom rather than the other way around, and their womenfolk have the reputation of being somewhat self-willed, but I am willing to overlook both these factors if you are, Pandu.’

‘Oh, I am, Gangaji, I am,’ Pandu responded fervently.

‘Good,’ said the Regent. ‘I shall visit Shalya myself to arrange it.’ He turned at last to the youngest (youngest, that is, by a few days, but in royal households every minute counts. It is one of the miracles of monarchy that no king has ever started parenthood with twins, but you can take my word for it, Ganapathi, that if he had, the second one out of the womb would never have been allowed to forget his place for an instant. And Vidur, don’t forget, was not in contention for a princess’s hand: Ambika’s deception and my indiscriminate concupiscence had ensured that.) ‘As for you, Vidur, I have identified a young lady whose circumstances perfectly match yours. The Raja Devaka, no mean prince, had a low-caste wife, who gave him a most elegant and lissom daughter, Devaki. She may not be of the highest rank, but she was educated at the Loreto Convent and is fluent in English, which can only be an asset in your work.’

‘I am satisfied,’ said Vidur humbly.

The sage heaved a deep sigh.

‘Well, there it is then, at last,’ he said. ‘Once these marriages are all arranged, I shall turn over the kingdom to Dhritarashtra and Pandu, knowing too that Vidur is at the States Department, keeping an eye on Hastinapur. And I shall be able to devote myself to broader pursuits.’

‘What will you do, sire?’ asked Vidur politely.

‘Many things, my son,’ replied the terrible-vowed elder. ‘I shall pursue the Truth, in all its manifestations, including the political and, indeed, the sexual. I shall seek to perfect myself, a process I began many years ago, in this very palace. And I shall seek freedom.’

11

How shall I tell it, Ganapathi? It is such a long story, an epic in itself, and we have so much else to describe. Shall I tell of the strange weapon of disobedience, which Ganga, with all his experience of insisting upon obedience and obtaining it toward himself, developed into an arm of moral war against the foreigner? Shall I sing the praises of the mysterious ammunition of truth-force; the strength of unarmed slogan-chanting demonstrators falling defenceless under the hail of police lathis; the power of wave after wave of khadi-clad men and women, arms and voices raised, marching handcuffed to their imprisonment? Shall I speak, Ganapathi, and shall you write, of the victory of nonviolence over the organized violence of the state; the triumph of bare feet over hobnailed boots; the defeat of legislation by the awesome strength of silence?

I see, Ganapathi, that you have no advice to offer me. You wish, as usual, to sit back, with your ponderous brow glowering in concentration, that long nose of yours coiling itself around my ideas, and to let me choose my own thoughts, my own words. Well, I suppose you are right. It is, after all, my story, the story of Ved Vyas, doddering and decrepit though you may think I am, and yet it is also the story of India, your country and mine. Go ahead, Ganapathi, sit back. I shall tell you all.

What a life Gangaji led, and how much we know of it, for in the end he spared us no detail of it, did he, not a single thought or fear or dream went unrecorded, not one hope or lie or enema. It was all there in his writings; in the impossibly small print of his autobiography; in the inky mess of his weekly rag; in those countless letters I wonder how he found the time to write, to disciples, critics, government officials; in those conversations he conducted (sometimes, on his days of silence, by writing with a pencil-stub on the backs of envelopes) with every prospective biographer or journalist. Yes, he told us everything, Gangaji, from those gaps in his early years that the British had been so worried about, to the celibate experiments of his later life, when he got all those young women to take off their clothes and lie beside him to test the strength of his adherence to that terrible vow. He told us everything, Ganapathi, yet how little we remember, how little we understand, how little we care.

Do you remember the centenary of his birth, Ganapathi? The nation paid obeisance to his memory; speeches were delivered with tireless verbosity, exhibitions organized, seminars held, all on the subject of his eventful life. They discussed the meaning of his vegetarianism, its profound philosophical implications, though I know that it was simply that he didn’t want to sink his teeth into any corpse, and you can’t make that into much of a philosophy, can you? They talked about his views on subjects he knew nothing about, from solar energy to foreign relations, though I know he thought foreign relations were what you acquired if you married abroad. They even pulled out the rusting wood-and-iron spinning wheels he wanted everyone to use to spin khadi instead of having to buy British textiles, and they all weaved symbolic centimetres of homespun. Yet I know the entire purpose of the wheel was not symbolic, but down-to-earth and practical: it was meant to make what you South Indians call mundus, not metaphors. And so they celebrated a hundredth birthday he might have lived to see, had not husbandless Amba, after so many austerities, exacted her grotesque revenge.

We Indians cannot resist obliging the young to carry our burdens for us, as you well know, Ganapathi, shouldering mine. So they asked the educational institutions, the schools and colleges, to mark the centenary as well, with more speeches, more scholarly forums, but also parades and marches and essay contests for the little scrubbed children who had inherited the freedom Gangaji had fought so hard to achieve.

And what did they find, Ganapathi? They found that the legatees knew little of their spiritual and political benefactor; that despite lessons in school textbooks, despite all the ritual hypocrisies of politicians and leader-writers, the message had not sunk into the little brains of the lucubrating brats. ‘Gangaji is important-because he was the father of our Prime Minister,’ wrote one ten-year-old with a greater sense of relevance than accuracy. ‘Gangaji was an old saint who lived many years ago and looked after cows,’ suggested another. ‘Gangaji was a character in the Mahabharata,’ noted a third. ‘He was so poor he did not have enough clothes to wear.’

Of course, it is easy, Ganapathi, to get schoolchildren to come up with howlers, especially those whose minds are being filled in the bastard educational institutions the British sired on us, but the innocent ignorance of those Indian schoolboys pointed to a larger truth. It was only two decades after Gangaji’s death, but they were already unable to relate him to their lives. He might as well have been a character from the Mahabharata, Ganapathi, so completely had they consigned him to the mists and myths of historical legend.

Let us be honest: Gangaji was the kind of person it is more convenient to forget. The principles he stood for and the way in which he asserted them were always easier to admire than to follow. While he was alive, he was impossible to ignore; once he had gone, he was impossible to imitate.

When he spoke of his intentions to his three young wards, trembling tensely before him at the brink of adulthood, he was not lying or posturing. It was, indeed, Truth that he was after — spell that with a capital T, Ganapathi, Truth. Truth was his cardinal principle, the standard by which he tested every action and utterance. No dictionary imbues the word with the depth of meaning Gangaji gave it. His truth emerged from his convictions: it meant not only what was accurate, but what was just and therefore right. Truth could not be obtained by ‘untruthful’, or unjust, or violent means. You can well understand why Dhritarashtra and Pandu, in their different ways, found themselves unable to live up to his precepts even in his own lifetime.

But his was not just an idealistic denial of reality either. Some of the English have a nasty habit of describing his philosophy as one of ‘passive resistance’. Nonsense: there was nothing passive about his resistance. Gangaji’s truth required activism, not passivity. If you believed in truth and cared enough to obtain it, Ganga affirmed, you had to be prepared actively to suffer for it. It was essential to accept punishment willingly in order to demonstrate the strength of one’s convictions.

That is where Ganga spoke for the genius of a nation; we Indians have a great talent for deriving positives from negatives. Non-violence, non-cooperation, non-alignment, all mean more, much more, than the concepts they negate. ‘V.V.,’ he said to me once, as I sat on the floor by his side and watched him assiduously spin what he would wear around his waist the next day, ‘one must vindicate the Truth not by the infliction of suffering on the opponent, but on oneself.’ In fact he said not ‘oneself but ‘one’s self’, which tells you how carefully he weighed his concepts, and his words.

I still remember the first of the great incidents associated, if now so forgettably, with Gangaji. He had ceased to be Regent and was living in a simple house built on a river bank, which he called an ashram and the British Resident — who now refused to use ‘native’ words where perfectly adequate English substitutes were available — referred to as ‘that commune’. He lived there with a small number of followers of all castes, even his Children of God whom he discovered to be as distressingly human as their touchable counterparts, and he lived the simple life he had always sought but failed to attain at the palace — which is to say that he wrote and spun and read and received visitors who had heard of his radical ideas and of his willingness to live up to them. One day, just after the midday meal, a simple vegetarian offering concluding with the sole luxury that he permitted himself — a bunch of dates procured for him at the town market many miles away — a man came to the ashram and fell at his feet.

We were all sitting on the verandah — yes, Ganapathi, I was there on one of my visits — and it was a scorching day, with the heat rising off the dry earth and shimmering against the sky, the kind of day when one is grateful to be in an ashram rather than on the road. It was then that a peasant, his slippers and clothes stained with the dust of his journey, his lips cracking with dryness, entered, called Gangaji’s name, staggered towards him and fell prostrate.

At first we thought it might simply be a rather dramatic gesture of obeisance — you know how we Indians can be — but when Ganga tried to lift the man up by his shoulders it was clear his collapse had to do with more than courtesy. He had lost consciousness. After he had been revived with a splash of water he told us, in a hoarse whisper, of the heat and the exhaustion of his long walk. He had come over a hundred miles on foot, and he had not eaten for three days.

We gave him something to chew and swallow, and the peasant, Rajkumar, told us his story. He was from a remote district on Hastinapur’s border with British India, but on the British side of the frontier. He wanted Gangaji to come with him to see the terrible condition of his fellow peasants and do something to convince the British to change things.

‘Why me?’ Ganga asked, not unreasonably. ‘I have no official position any more in Hastinapur. I can pull no strings for you.’

‘We have heard you believe in justice for rich and poor, twice-born and low-caste alike,’ the peasant said simply. ‘Help us.’

He was reluctant, but the peasant’s persistence moved him and in the end Ganga went to Rajkumar’s impoverished district. And what he saw there changed him, and the country, beyond measure.

12

I was there, Ganapathi. I was there, crowding with him into the third-class railway carriage which was all he would agree to travel in, jostling past the sweat-stained workers with their pathetic yet precious bundles containing all they possessed in the world, the flat-nosed, wide-breasted women with rings through their nostrils, the red-shirted porters with their numbered brass armbands bearing steel trunks on their cloth-swathed heads, the water-vendors shouting Hindu pani! Mussulman pani!’ into our ears, for in those days even water had a religion, indeed probably had a caste too, braving the ear- splitting shrieks of the hawkers, of the passengers, of the relatives who had come to bid them goodbye, of the beggars who were cashing in on the travellers’ last-minute anxiety to appease the gods with charity, and finally of the guards’ whistles. Yes, Ganapathi, I was there, propelling the half-naked crusader into the compartment as our iron-wheeled, rust-headed, steam-spouting vahana clanged and wheezed into life and heaved us noisily forward into history.

Motihari was like so many other districts in India — large, dry, full of ragged humans eking out a living from land which had seen too many pitiful scratchings on its unyielding surface. There was starvation in Motihari, not just because the land did not produce enough for its tillers to eat, but because it could not, under the colonialists’ laws, be entirely devoted to keeping them alive. Three tenths of every man’s land had to be consecrated to indigo, since the British needed cash-crops more than they needed wheat. This might not have been so bad had there been some profit to be had from it, but there was none. For the indigo had to be sold to British planters at a fixed price — fixed, that is, by the buyer.

Ganga saw the situation with eyes that, for all his idealism, had too long been accustomed to the palace of Hastinapur. He saw men whose fatigue burrowed into their eyes and made hollows of their cheeks. He saw women dressed day after day in the same dirty sari because they did not possess a second one to change into while they washed the first. He saw children without food, books or toys, snot-nosed little creatures whose distended bellies mocked the emptiness within. And he went to the Planters’ Club and saw the English and Scots in their dinner-jackets and ballroom gowns, their laughter tinkling through the notes of the club piano as waiters bearing overladen trays circled their flower-bedecked tables.

He saw all this from outside, for the dark Christian hall-porter who guarded the club’s racial character denied him entry. He stood on the steps of the clubhouse for a long while, his eyes burning through the plate-glass windows of the dining-room, until a uniformed watchman came out, took him by the arm and asked him brusquely to move on. I expected Ganga to react sharply, to push the man away or at least to remove the other’s grip on his arm, but I had again underestimated him. He simply looked at the offender: one look was enough; the watchman dropped his hand, instantly ashamed, eyes downcast, and Ganga walked quietly down the steps. The next morning he announced his protest campaign.

And what a campaign it was, Ganapathi. It is in the history books now, and today’s equivalents of the snot-nosed brats of Motihari have to study it for their examinations on the nationalist movement. But what can the dull black- on-white of their textbooks tell them of the heady excitement of those days? Of walking through the parched fields to the huts of the poorest men, to listen to their sufferings and tell them of their hopes; of holding public hearings in the villages, where peasants could come forth and speak for the first time of the iniquity of their lives, to people who would do something about it; of openly defying the indigo laws, as Ganga himself wrenched free the first indigo plant and sowed a symbolic fistful of grain in its stead.

Even we who were with him then were conscious of the dawn of a new epoch. Students left their classes in the city colleges to flock to Gangaji’s side; small-town lawyers abandoned the security of their regular fees at the assizes to volunteer for the cause; journalists left the empty debating halls of the nominated council chambers to discover the real heart of the new politics. A nation was rising, with a small, balding, semi-clad saint at its head.

Imagine it for yourself, Ganapathi. Frail, bespectacled Gangaji defying the might of the British Empire, going from village to village proclaiming the right of people to live rather than grow dye. I can see him in my mind’s eye even now, setting out on a rutted rural road on the back of a gently swaying elephant — for elephants were as common a means of transport in Motihari as bullock-carts elsewhere — looking for all the world as comfortable as he would in the back of the Hastinapur Rolls, as he leads our motley procession in our quest for justice. It is hot, but there is a spasmodic warm breeze, touching the brow like a puff of breath from a dying dragon. From his makeshift howdah Ganga smiles at passing peasants, at the farmers bent over their ploughs, even at the horse-carriage that trundles up to overtake him, with its frantically waving figure in the back flagging him down. Ganga’s elephant rumbles to a halt; the man in the carriage alights and thrusts a piece of paper at the ex- Regent, who bends myopically to look at it before sliding awkwardly down the side of his mount. For it is a message from the district police, banning him from proceeding further on his journey and directing him to report to the police station.

Panic? Fear? There is none of it; Ganga smiles even more broadly from the back of the returning carriage and we follow him cheerfully, bolstered by the courage of his convictions.

Gangaji enters the police thana with us milling behind him. The man in uniform does not seem pleased, either with us or with the piece of paper in front of him.

‘It is my duty,’ he says, taking in the appearance and attire of the former Regent of Hastinapur with scarcely concealed disbelief, ‘to serve notice on you to desist from any further activities in this area and to leave Motihari by the next train.’

‘And it is my duty,’ responds Ganga equably, ‘to tell you that I do not propose to comply with your notice. I have no intention of leaving the district until my inquiry is finished.’

‘Inquiry?’ asks the astonished policeman. ‘What inquiry?’

‘My inquiry into the social and economic conditions of the people of Motihari,’ replies Ganga, ‘which you have so inconveniently interrupted this morning.’

Ah, Ganapathi, the glorious cheek of it! Ganga is committed to trial, and you cannot imagine the crowds outside the courthouse as he appears, bowing and smiling and waving folded hands at his public. He is a star — hairless, bony, enema-taking, toilet-cleaning Ganga, with his terrible vow of celibacy and his habit of arranging other people’s marriages, is a star!

The trial opens, the crowd shouting slogans outside, the heat even more oppressive inside the courtroom than under the midday sun. The police, standing restlessly to attention outside the courthouse gate, some helmeted in the heat and mounted on riot-control horses, cannot take it any longer. Their commander, a red-faced young officer from the Cotswolds, orders them to charge the peaceful but noisy protestors. They wade in, iron-shod hooves and steel-tipped staves flailing. The crowd does not resist, does not stampede, does not flee. Ganga has told us how to behave, and there are volunteers amidst the crowd to ensure we maintain the discipline that he has taught us. So we stand, and the blows rain down upon us, on our shoulders, our bodies, our heads, but we take them unflinchingly; blood flows but we stand there; bones break but we stand there; lathis make the dull sound of wood pulping flesh and still we stand there, till the policemen and their young red-faced officer, red now on his hands and in his eyes as well, red flowing in his heart and down his conscience, realize that something is happening they have never faced before. .

You think I’m simply exaggerating, don’t you, Ganapathi? The hyperbole of the old, the heroism of the nostalgic, that’s what you think it is. You can’t know, you with your ration-cards and your black markets and the cynical materialism of your generation, what it was like in those days, what it felt like to discover a cause, to belong to a crusade, to believe. But I can, don’t you see. I can lean here on these damned lumpy bolsters and look at your disbelieving porcine eyes and be there, outside the courtroom at Motihari as the lathis fall and the men stand proud and upright for their dignity, while inside — surprise, surprise — the prosecution asks for an adjournment. Yes, the prosecution, Ganapathi, it is the government pleader, sweating all over his brief, who stumbles towards the bench and asks for the trial to be postponed. .

But, hello — what’s this? The accused will have none of it! The magistrate is on the verge of acquiescing in the request when Gangaji calls out from the dock: ‘There is no need to postpone the hearing, my Lord. I wish to plead guilty.’

Consternation in the court! There is a hubbub of voices, the magistrate bangs his ineffectual gavel. Gangaji is speaking again; a silence descends as people strain to hear his reedy voice. ‘My Lord, I have, indeed, disobeyed the order to leave Motihari. I wish simply to read a brief statement on my own behalf, and then I am willing to accept whatever sentence you may wish to impose on me.’

The magistrate looks wildly around him for a minute, as if hoping for guidance, either divine or official; but none is forthcoming. ‘You may proceed,’ he says at last to the defendant, for he does not know what else to say.

Gangaji smiles beatifically, pushes his glasses further back up his nose, and withdraws from the folds of his loincloth a crumpled piece of paper covered in spiky cramped writing, which he proceeds to smooth out against the railing of the dock. ‘My statement,’ he says simply to the magistrate, then holds it closely up to his face and proceeds to read aloud.

‘I have entered the district,’ he says, and the silence is absolute as every ear strains to catch his words, ‘in order to perform a humanitarian service in response to a request from the peasants of Motihari, who feel they are not being treated fairly by the administration, which defends the interests of the indigo planters. I could not render any useful service to the community without first studying the problem, which is precisely what I have been attempting to do. I should, in the circumstances, have expected the help of the local administration and the planters in my endeavours for the common good, but regrettably this has not been forthcoming.’ The magistrate’s eyes are practically popping out at this piece of mild-mannered effrontery, but Ganga goes obliviously on. ‘I am here in the public interest, and do not believe that my presence can pose any danger to the peace of the district. I can claim, indeed, to have considerable experience in matters of governance, albeit in another capacity.’ Ganga’s tone is modest, but his reference is clear. The judge shifts uncomfortably in his seat. The air inside the courtroom is as still as in a cave, and the punkah-wallah squatting on the floor with his hand on the rope of the fan is too absorbed to remember to pull it.

‘As a law-abiding citizen’ — and here Gangaji looks innocently up at the near-apoplectic judge — ‘my first instinct, upon receiving an instruction from the authorities to cease my activities, would normally have been to obey. However, this instinct clashed with a higher instinct, to respect my obligation to the people of Motihari whom I am here to serve. Between obedience to the law and obedience to my conscience I can only choose the latter. I am perfectly prepared, however, to face the consequences of my choice and to submit without protest to any punishment you may impose.’

This time it is our turn, the turn of his supporters and followers, to gaze at him in dismayed concern. The prospect of glorious defiance was one thing, the thought of our Gangaji submitting to the full rigours of the law quite another. Unlike its post-Independence variant, with its bribable wardens and clubbable guards, the British prison in India was not a place anyone would have liked to know from the inside.

‘In the interests of justice and of the cause I am here to serve,’ Gangaji continues, ‘I refuse to obey the order to leave Motihari’ — a pause, while he looks directly at the magistrate — ‘and willingly accept the penalty for my act. I wish, however, through this statement, to reiterate that my disobedience emerges not from any lack of respect for lawful authority, but in obedience to a higher law, the law of duty.’

There is silence, Ganapathi, pin-drop silence. Gangaji folds his sheet of paper and puts it away amidst the folds of his scanty garment. He speaks again to the magistrate. ‘I have made my statement. You no longer need to postpone the hearing.’

The magistrate opens his mouth to speak, but no words come out. He looks helplessly at the government pleader, who is by now completely soaked in his own sweat, and in a kind of despair at his complacent defendant. At last the judge clears his throat; his voice emerges, a strained croak: ‘I shall postpone judgment,’ he announces, with a bang of his gavel. ‘The court is adjourned.’

There are cheers from the assembled throng as the meaning of that decision becomes clear: the magistrate does not know what to do!

We carry Ganga out on our bloodied shoulders. The horses draw back, neighing; the soldiers withdraw, shamed by the savagery of their success; the fallen stagger to their feet; and our hero, hearing the adulation of the crowd, borne aloft on a crescendo of hope, our hero weeps as he sees how his principles have been upheld by the defenceless.

Ah, Ganapathi, what we could not have achieved in those days! The magistrate was right not to want to proceed, for when reports of what had happened reached the provincial capital, immediate instructions came from the Lieutenant-Governor to drop all the charges. Not only that: the local administration was ordered to assist Gangaji fully with his inquiry. Can you imagine that? The satyagrahi comes to a district, clamours for justice, refuses an order to leave, makes his defiance public, and so shames the oppressors that they actually cooperate with him in exposing their own misdeeds. What a technique it was, Ganapathi!

For it worked — that was the beauty of it — it worked to redress the basic problem. After the interviews with the peasants, the hearing conducted with the actual participation of district officialdom, and the submission of sworn statements, the Lieutenant-Governor appointed Gangaji to an official inquiry committee which unanimously — unanimously, can you imagine? — recommended the abolition of the system which lay at the root of the injustice. The planters were ordered to pay compensation to the poor peasants they had exploited; the rule requiring indigo to be planted was rescinded: Gangaji’s disobedience had won. Yes, Ganapathi, the tale of the Motihari peasants had a happy ending.

That was the wonder of Gangaji. What he did in Motihari he and his followers reproduced in a hundred little towns and villages across India. Naturally, he did not always receive the same degree of cooperation from the authorities. As his methods became better known Ganga encountered more resistance; he found magistrates less easily intimidated and provincial Governors less compliant. On such occasions he went unprotestingly to jail, invariably shaming his captors into an early release.

All this was not just morally right, Ganapathi; as I cannot stress enough, it worked. Where sporadic terrorism and moderate constitutionalism had both proved ineffective, Ganga took the issue of freedom to the people as one of simple right and wrong — law versus conscience — and gave them a method to which the British had no response. By abstaining from violence he wrested the moral advantage. By breaking the law non-violently he showed up the injustice of the law. By accepting the punishments the law imposed on him he confronted the colonialists with their own brutalization. And when faced with some transcendent injustice, whether in jail or outside, some wrong that his normal methods could not right, he did not abandon non-violence but directed it against himself.

Yes, against himself, Ganapathi. Gangaji would startle us all with his demonstration of the lengths to which he was prepared to go in defence of what he considered to be right. How, you may well ask, and I shall tell you. But not just yet, my impatient amanuensis. As the Bengalis say when offered cod, we still have other fish to fry.