Chronicles of extra-ordinary tales of the ordinary

Tushar Bhatt

Usha Shukla, a young school teacher in Ahmedabad, stood stunned. In her 30s, she was already a principal, a position that pupils regard as next only to the Almighty.
Less than an hour earlier,she had slapped an 8th Standard girl soundly on the face for not doing home work in the mathematics in a proper notebook. Mota Ben, as lady principals are respectfully called in Gujarat , are often stricter than the male of the species.
The teacher had felt pleased with herself in punishing the erring student who had not uttered a single word in self-defence. Usha was petrified. There was something missing and she felt inadequate to pinpoint it.It made her task all the more tough.
The frail pupil was clad in simple clothes,probably bought from a second-hand clothes vendor on a city foothpath . Middle class young teachers like Usha often realise it belatedly that keeping quiet in such situations did not mean that the student had nothing to say. It could mean more often that the pupil was helpless.
Usha finished the class and made her way to principal’s office,feeling euphoric and believing she has instilled fear of God in pupils Yet,an explicable uneasiness underlined the experience.
As she settled in her swivel chair, the school throne of power, the erring girl asked from the door way meekly :”May I have a word with you, Motaben?”
Curtly,the teahcer replied: “ Yes, what is it ? What the tiny girl had to stay left Usha contrite with remorse.
God has forgotten to give many things to teachers, but He has supplied them in abundance with the ability to empathise with the pupil .
The girl began softly, meekly and yet with a dignity the Almight gave the down-trodden to survive in the cruel world. However bad tempered they are, eventually teachers are also children of the Muse of Knowledge. The dictator in the teacher gave way to Saraswati as words rolled out of the distraught pupil.
“Ben, I have not prepared notebook for home work in not only the mathematics but no subject at all. I got second-hand books from a friend,but I cannot get notebooks. My parents are labourers who go out in the morning for work. The kitchen has nothing to cook so we come to study without food.There will be no food in the night too if the parents did not get any work.”Till I get a scholarship, there is no way to obtain notebooks.I know this is bad.”
She said in even tone that exploded on Usha like at atomic device. ” You can beat me every day, in every period and I will neither cry in the class nor stop coming to school.”
Despite brave words,tear rolled down her emaciated cheeks.
Usha Shukla was devastated by the impact. “Oh, my God. How could I be such an idiot? What kind of a taecher am I ? Am I a teacher? What a shame that I did not know about her plight? “
Instead of slapping the young student,she should have slapped herself, Usha thought furiouslylf. Who would think of her as anything but a snob?
As she remonstrated with herself, the pricipalalmost choked on her tears.Then,she decided to act.
She later told a jury of eminent citizens,led by retired chief justice of Gujarat High Court, B J Diwan who adjudged her best suited for an excellence award by the Eklavya Foundation: ” I decided to educate myself.I was nothing but a romantic dreamer.My colleagues said that there were a number of children in our school itself in similar predicament.”
Usha told them:” Come what may, we will make a beginning. “ The girl who was a victim of Usha’s wrath, was provided with not only notebooks, but everything a pupil needed. Usha and her colleagues got extra lunch boxes from their homes which will be left in a room so that the needy could quietly go and eat,without anyone knowing and hurting their self-esteem.
For the middle class teachers this was not an easy effort. In the days of steady income and spiralling prices, it requires a Herculean effort to meet both the end meet.
If God had created everthing , He should also be accountable for everything. The Brave Motherly Hearts decided never to donate money hereafter to temples, mosques, gurudwaras,churches..every placewhere a cash box for His acolytes ‘ sustenace is found. Not happy with the way He performed his job, the teachers replaced Him with school children.In the entire existence there was nothing holier that children.
Sceptics may argue that despite such kodiyan(earthen lamps) burning themselves out the darkness in our education system continued.It was as if there was darkness at noon.But,there are some Good Samaritans contnue to furrow their lone plough, and support innovative Gurus. Every year since 1997, Eklavya gives several awards for excellence in education.For more two decades, teachers from Ahmedabad and Gandhinagar districts in Gujarat have been given these awards. Usha got it in 1998.
Said Sunil Handa,chairman of the trust,”we are trying to identify the finest,most hard-working and steadfast teachers who have made a significant diference in the lives of their pupils.” It was the jury’s job to find such teachers.
The battle-hardened jury was deeply moved by the extra- ordinariness of the ordinary, when Usha narrated the simple tale.She and her colleagues were without power ot means to bring about a massive change in India.However,they were honest teachers. Everything they attempted did not mean necessarily a success. They had not been able to prevent young girls dropping out when they reached marriageable age.The parents would not want their daughter to have a lot of education so that there would be out-qualidied their spouses.For years now, girls have been forging ahead while the boys fared poorly in ssc and other competitive exqminations.
Handa was aware that piecemeal efforts were not enough. " We need a large number of grassroot level teachers who make a difference. “
Since 1997, 13 annual awards have been given on September 5, Teachers Day. Every year award winning Gurus narrate their life story and experiences.Then,in 2009, a journalist,Neerja Choudhary, was the chief guest at the award ceremony. She heard a veteran teacher,Perin Lalkaka describe her life . The story-teller in the scribe sprang into action. In her speech, Neerja,suggested experiences of the award winners should be brought out in an anthology.
Handa and his colleagues took to the suggestion and a bilingual book, in Gujarati and English, Aviram Athak ( Joyful Path,Tireless Walk) comprising of life stories in 36 walks down the memory lane is the end-result. The 168-page volume ,priced at Rs.100 a copy. was released in 2010.Its charm lies in togetherness of daily-life experiences, tunring into an extra-ordinary boquet of tributes to the mission of teaching. Alone or together, they would not bag a Nobel prize for literature.
It will ,however, bring home what ordinary citizens can do if they are are committed to a cause.A concerned and impressed parent neatly summed up: “No literary masterpiece has changed the world. But education has and will do so forever. Needed are committed teachers and a sensitive society.” We need good primary and secondary teachers. A Nobel prize can wait. A Gujarati idom says it all neatly:” Tipe Tipe Sarovar Bharay.” What is a lake of water but joining together of a vast number of drops of water?

A Maha Pundit of Letters: Harivallabh Bhayani

By Tushar Bhatt
It was a little after 3.30 p m,with the May sun mercilessly beating down on the red and white houses.As the mercury hovered around 44 degrees C.,even the society watchmen had hidden himself in a shade.The man who opened the door at 25/2,Vimanagar in Ahmedabad,however,seemed oblivious to the heat haze all around.
With a large forehead,marked by waves of wrinkles made perhaps by too much of thinking,sporting a mole on the left side,the receding hairline,the prominent nose and ears and a lined face with sunken eyes that have crow's feet all around,all told a story of how Dr Harivallabh Chunilal Bhayani,has been marching with time- and is oblivous of it too.
Born on May 26,1917, he was standing on that day in the doorway on the eve of his birthday; " it is a bonus time for me",he said,reflecting on how time had fled. A foremost exponent of Prakrit ,the ancient language,Sanskrit,and old Gujarati as also the modern one,Bhayanisaheb,as is he generally known,had,however,not allowed the sands of time to run away from the hour-glass of life so far without extracting,what he had set out to do some half-a-century ago.
Harivallabhbhai today is one of the handful people who can boast -- and ,he does not -- of being an authority in linguistics,not just a man of letters,of whom there are many in Gujarat and India,but a pundit of letters.
For all his contributions in research in the ancient works in Sanskrit,Priakrit,and in enriching the Gujarati language through original work on words and their roots,Dr.Bhayani has remained in the penumbra of popular accolade.Most have heard of him,but few have known of his pioneering work in linguistics.
Yet,Dr Bhayani had no regrets that he made Ahmedabad his home.A low-profile man,with an equable nature,intellectually, he is so towering a personality that he appears to be rather non-chalant about the contemporary disinterest in him and his work by his fellow human beings.The mere cataloguing of what he has done over the past 50 years is daunting enough to tell one about how tall are his achievements.The list of his published works number 69,topped only a few days ago by the publication of a short volume on etymology of the Gujarati language.
His works encompass texts edited from the original manuscripts along with notations from Sanskrit,Prakirt,Apabrahmsa,old Gujarati and old Hindi-- titles such as Lilavati-Sara,Taragana,Rasalila,Pamdavala,Bhasha Vyakaran.Those contianing papers on linguistic,literary and cultural studies of classical litrature include four books; those on renderings or translations from the ancient languages include seven books,on grammatical and liguistic sides include more than a dozen and those of collections of critical essays number a three-fourth of a dozen,folk-literary studies and collections of folk-songs numbering six,and five volumes of miscellaneous work.These are in addition to nearly a hundred research papers published on a variety of Indological subjects.Prakrit and Apbhramsa are the languages in which the old Jain literature had been written and in the beginning of this century,it looked if these languages would be lost forever.Thanks to the scholars like Muni Jin Vijay and Dr Bhayani,many texts from these have been rescued.
What sets him apart from other researchers in the ancient literature and languages is that he thinks that neither that literature or those languages are without any relevance today. " You have to blame the professors of Sanskrit for making people view that language as something of a dead language,and its literature supposed bereft of interest today. It is not so.Through ages,languages and the literary works have an important role in shaping the life;they are full of meaning for even the modern-day life." For instance, the old literature shows us how variagated and rich our social life was,how imaginative the people were,how artistic we were.It is a rich heritage of culture,which has a definite continuity in our modern existence too.
He was born in Mahuva,in Bhavnagar district of Saurashtra,into a family where his grand-mother had a stellar role to play,in the formative years of his life. He recalled:" My grand-mother had become a widow at a very young age and had brought up my father almost single-handed.Then,when I was about a year or so,my father died.Then the mother died,and so the grand-mother had to bring me up.I had a sister,but she too died young.I grew up listening to stories and bhajans,folk-tales and songs,in a Vaishnavite household." He went to M.N.High School in Mahuva,getting through the S.S.C. with flying colours in 1934.The small scholarship enabled him to go to Shamaldas College in Bhavnagar.The lonely child seemed to have a special love for books from the very beginning.He would spend hours in company of books in the college library. In 1939, Harivallabhbhai took his B.A.with Sanskrit as special subject,again with flying colours,bagging another scholarship to go to the Bharatiya Vidya Bhavan in Bombay for further studies in Sanskrit.He passed his M A with six papers in Sanskrit and two in Ardhmagdhi,in first class,winning Bhagwandas Purushottamdas Sanskrit prize.In 1951,he completed his Ph.D. in Prakrit.He got interested in comparative philology even while in college.He was greatly influenced by a Jain acharya,Muni Jin Vijayji,who was a distinguished researcher in ancient literature,as also by the work done by Sir Ralph Turner, a renowned Indologist and expert in linguistics,who had done pioneering work in India and Nepal.From 1945 to 1965,Dr Bhayani lived in Bombay ,undertaking teaching at post-graduate level and research in Apbhramsa literature.at the Bharatiya Vidya Bhavan.His output has been great eversince,underlined by qualities of meticulous research,notations and explanations of ancient works,many of which would have been lost in the mist of time. "Even today,there are hundreds of manuscripts in Prakrit and Apbhramsa,lying at a number of place in Gujarat,waiting for scholars to rescue them,and bring to the notice of the people."
He considered his job as that of a link, a bridge between our ancient literature and modern one; "It is an important assignment to my mind because it helps enrich our present-day literature and language,establishes our link with the past.The past does not remain a dead burden but gets merged into the modern era through such efforts." His only regret is that there are not enough people interested in serving as these essential links with our past. " It is difficult even to get people who can do the correct proof-reading of such literature."
In 1965,Dr Bhayani shifted to Ahmedabad as professor of linguistics at Gujarat University,devoting a decade to the job.Between 1975 and 1985,he was an honorary professor of Prakrit at the L D Institute of Indology in the city.
During this professional career,his real contribution was in guiding innumerable students for their doctoral work,and in applying scientific methods to the study of the Gujarati language. In 1993,he was given the honorary fellowship of the School of Oriental and African Studies of the University of London. Prof. J C Wright has noted a " strong correlation" between the careers of Dr.Bhayani and Sir Ralph Turner,who was the first scholar to apply then then modern "neogrammarian" methodology to the study of Gujarati.Dr Bhayani, who had first seen a work by Turner,even while in college in Bhavnagar,has just brought a volume on the Gujarati language on the pattern of what Turner had done some three decades ago.Among the innumerable awards that have come to him are Ranjitram medal for contribution to Gujarati literature in 1965,the President's award of certificate of honour as an outstanding scholar of Sanskrit in 1985,and a Sahitya Akademi award for the best Gujarati book of 1980-81.
Despite his life-long study of ancient literature, Dr Bhayani is a modern critic.He regretted that there is a trend in modern literature that took it away from the real life. " I am not saying that literature should preach or propagate,but how can it remain aloof from the contemporary society and its ways? How can it behave as if literature has nothing to do with society.Our literature should also not aim at becoming the literature of the Bhadralok only.He regretted that while literacy had spread,literary development was lacking.
He perceived that a habit to turn away from the real life in literature not only made it ireelevant but also led to a dead-end.It was a pity that some people thought that literature had something to with form and language,and had little to do with contentt.If the concept of content -- or matter -- was taken out from literature,it would lost meaning. A reader could then well ask: Why should I read such literature ?
As a critic,Dr Bhayani has been forthright,but never venomous. He hates getting into a slanging match just to prove that he was right. His detractors say that he too much of a soft-hearted man to get into controversies.
Long past the prime of life,Dr Bhayani loves to listen to music,meet friends for discussions and go for walks whenever possible.He has an even temperament.Said his wife: " I have never known him to lose his temper." The only son of the Bhayanis live in Bombay while the old couple leads a life contented,but as busy as that of a bee in Ahmedabad.He has formally retired from work;but he is neither tired,nor has he called it a day in his research work.

Fatima Meer: A Gandhian Gujarati Dadima from South Africa

Tushar Bhatt For South Africa,where Gandhiji perfected his weapon of Satyagraha in the early years of this century,a marathon revolution against the apartheid is over with the advent of the Nelson Rolihalahla Mandela government in power.For Gujarat,Gandhiji was not the only connection it has had with that country which suffered untold miseries for nearly half a century under the racist regime.Gujaratis had settled in Africa long long ago;there were immigrant labourers and traders from the State in South Africa,as also in other countries in the African continent. Gujaratis are still prominent at many places in South Africa,although along with the black people they too were treated as children of a lesser God by the white rulers.The dramatic victory of the African National Congress (ANC) against the unjust racialist regime itself has taken long. "When the African National Congress set out its vision for a non-racial society on January 8,1912", says the ANC's election manifesto, " we did not know how long it would take to achieve." Nelson Mandela,now 75,was not even born when the struggle against the white ruler began. Gujaratis too participated in this struggle.Memroies of one such fighter flood back in the mind as South Africa embarks on a more difficult task of national reconciliation and reconstruction. It was in December, 1991,when clad in a deep green saree,Mrs.Fatima Meer who looked like a typical matronly Gujarati housewife-- which she is -- walked into the offices of The Times of India in Ahmedabad.The appearance was deceptive in her case: the grand-motherly deportment,the toothy smile,the soft-spoken greetings in Gujarati --Kem Chho ? --pronounced with the sweet lilt as is done by the people of South Gujarat,all hid a veteran leader of Indian origin in South AFrica's embattled African National Con-gress,with a record of life-long fight against aprtheid. The struggle began when she was in school,and barely 17.Today,at nearly 65,she has not called it a day. "I have been in-volved in protesting against the racial policies eversince my school days.They tried to kill me once, bombed our house twice,and for my activities,I was sent to prison for five months without any trial.To cap iot all, the government banned me from public activities for 12 years,forcing me to live within a neighbourhood of about two square kilometres. She went on talking in a quiet,matter-of-fact tone.There was no trace of bitterness or resentment,as if,like the other great Indian,the Mahatma,she had anticipated the racist regime to behave no dif-frently. Unlike Gandhiji,however,Mrs Fatima Meer never thought to re-turnning to India her ancestral country. " My grandfather migrated to South Africa from Surat when he was 16. My father was born in Surat,and I have been to Surat to visit Rajawadi,our old home." For all her years away from home,she spoke fairly fluently in Gujarati. But that was about all as far as her active Indian connection is concerned. In fact, she described herself as a South African,born on August 12,1928, at Durban, the daughter of a journalist.Her father, Mr.Moosa Ismail Meer, was the editor of a journal,The Indian Views,for six decades from 1910 onwards. Mrs Meer was the founder and the first president of the Federa-tion of Black Women in South Africa, an organisation which too was banned in 1976. A socilogist by training,she was director of the Institute of Black Research at the University of Natal, as also an honorary research fellow.Of late, she has been the editor of Madiba publishers,a subsidiary of the Institute for Black Research. A prolific writer,her books include an official biography of the ANC supremo, Mandela, a book that has been published in nine languages,and another on Black Women Workers.Her works,of course, also include a volume on Gandhiji -- Apprenticeship of a Mahatma. To an Indian ear,Gandhiji's name,his ideology and how we should draw inspiration from his life and work -- all sound like too familiar a rhetoric,for the Mahatma has been converted into a propaganda material by self-seekers and other image builders in the post-Independence years. But what Mrs Fatima Meer had to say about the Mahatma, even in the closing weeks of 1991, did not sound like a blast of bombastic cliches. "Gandhi is relevant today also. The most important thing to learn from him is to how to get in otuch with one's own soul." Mrs Meer could foresee even when nobody knew in 1991 how long will it take to end apartheid :"In my country too, we have a stupendous task in rebuilding our society on the lines of equality between human beings,disregarding the colour of the skin." It was this quest to define the relationship of new man and woman in re-building South Africa in the post-apartheid era that had brought her to Ahmedabad three years ago on a flying visit. She had gone round looking at the work being done by the Self-Employed Women's Association (SEWA) among the women of the poor." I am not surprised,butt am impressed as also inspired by by the Gandhian methods used for the uplift of the opressed women in this city.I would love to start something similar in my country",she had said. Although she is not associated with AFESEWU,Mrs Meer's fond hopes seem to find an echo in what has been started in Durban by Ms.Horn and her colleagues. In some ways,the task of helping the women of the poor in South Africa is even more daunting than in India.As a country,South Af-rica is not exactly poor;its per capita income roughly matches that of Argentina.But its tragedy is the stark poverty of the black peo-ple.Behind the national average,black people have incomes one-tenth those of whites and nearly half have no formal jobs. This re-porter had asked Mrs Fatima Meer as to what were the conditions of the women in such a miliue ? She replied: "When we consider women's freedom, we are not just considering it in the context of an aprtheidal society,but in the context of a male dominated society, a domnation that occurs across race and class.White women were favoured to the extent that they were part of the white people and so their status was higher than that of black men." She was blunt: "As in practially all human societies,in South Af-rica too,women constitute a majority of the population,but have an insgnificanct influence on the legislature of the country or on any kind of corporate decision-making ,whether on the level of man-agement or labour.South Africa's nearly 16 million women suffer from oppression as a result of male domination."Again, African women constitute more than 70 per cent of the women in her coun-try,and their status is most depressed of all.Untrained in any sphere ,under-educated and largely confined to rural areas, a vast majority of them remain excluded from tje job market.Those employed find the lowest paid jobs; 57 per cent of African women in gainful employment are employed as domestic servants or farm labourers,and as such remain outside unionisation.There are prob-lems in agricultural sector where a majority of the women live. "Our task in helping the women of the poor will be tougher than that faced by organisations like SEWA." Is SEWA model applicable to South Africa ? "It is not that our domen do not have any skills.They,for instance, skilled in bead-making.There is a beautiful tribe called Ndebele,whose women do lovely mural paint-ing.But,these have to be revived ,enriched.And this is not to be viewed in isolation.Nearly half of the black youths need work,and so we have to evolve a system in which machines and handicrafts exist together.We have to develop a strategy for this." The mid-80s saw a decline in the economic well-being of South Africa as a whole because of the economic sanctions and boycott by many countries.Now that it has set on a new road to equality,the recovery will be there.But it still is an uphill assignment,even more so for organisations like AFESEWU.

Then & Now : 100 minutes of history,eternity of indifference

By Tushar Bhatt Time: 11.40 a m on March 18, 1922. Place: A ground floor room at the Circuit House in Shahibaug in Ahmedabad. Scene: Barely 20 minutes before the trial, often compared with that of Socrates, of Mahatma Gandhi on charges of sedition.The court room was filled to the capacity. The charges were that the three articles published in Young In-dia of September 29 and December 15,1921, and February 23, 1922,titled Tampering with Loyalty, A Puzzle and Its Solution and Shaking of the Manes. After the arguments by the Advocate-General, Sir Thomas Strangman,the court asked Gandhi if he would like to make a statement. The Mahatma,then 53, stood up,erect and unafraid.The court room was all ears,as if the entire the world were intently listening to what this man who described himself as a farmer and weaver had to say. "...I have no desire whatsoever to conceal from this court the fact to preach disaffection towards the existing system of government has become almost a passion with me....Non-violence is the first article of my faith. It is also the last article of my creed.But I had to make a choice. I had either to submit to a system which I considered had done an irreparable harm to my country, or incur the risk of the mad fury of my people bursting forth, when they understood the truth from my lips....I am, therefore, here to submit not to a light penalty but to the highest penalty. I do not ask for mercy. I do not plead any extenuating act." Gandhiji then read out the statement in a measured tone,tracing the events of Chauri Chora,the Punjab and other places in the country,which made him become an "uncompromising disaffection-ist and non-co-operator" from a " staunch loyalist". " I discovered that as a man and an Indian, I had no right. More correctly I discovered that I had no rights as a man, because I was an Indian....The administration of law is prostituted consciously or consciously for the benefit of the exploiter." Gandhiji said: " Affection cannot be manufactured or regulated by law. If one has no affection for a person or system one should be free to give the fullest expression to his disaffection so long as he does not contemplate, promote or incite to violence." " I hold it to be a virtue to be disaffected towards a government which in totality has done more harm to India than any previous system. India is less manly under the British Rule than she ever was before. Holding such a belief, I consider it to be a sin to have affection for the system and it has been a precious privilege for me to be able to write what I have in the various articles tendered in evidence against me." He told the judge: "The only course open to you is either to resign your post and thus dissociate yourself from evil, if you feel that the law you are called upon to administer is an evil and that in real-ity I am innocent; or to inflict on me the severest penalty...." The statement that sounded like the testament of India's freedom struggle had taken just 15 minutes to read. There was a hush in the court room. The air was heavy with apprehension. The sessions judge,Mr C.Broomsfield,began slowly : "....The law is no respecter of per-sons.Nevertheless it will be impossible to ignore the fact that you are in a different category from any person I have ever tried or am likely to try. It would be impossible to ignore the fact that in the eyes of millions of your countrymen are a great patriot and a great leader. Even those who differ from you in politics look upon you as a man of high ideals and of noble and of even saintly life.I have to deal with you in one character only." The judge handed the Mahatma an imprisonment of six years adding that " if the course of events in India should make it possible for the government to reduce the period and release you, no one will be better pleased than I." As the judge left the room, followers crowded around Gandhi. Some fell at his feet,others were sobbing.Gandhi was smiling and cool.The Great Trial of Gandhi had taken 100 minutes. TIME MARCHES ON And, an eternity of casualness follows.Here is a scene frozen in memory. Time: Around 3.45 in the afternoon on a humid July day in 1997,barely four weeks before the 50th anniversary of India's Independence. Scene: Circuit House in Shahibaug. Despite being state guest house frequented by VIPs,the lawn gives an impression of poor maintenance,an impression that would strengthen inside the historic room.The place is quiet, with only a handful of bearers and other minions on government payroll,are bustling around,wearing the patented bureaucratic look of being purposeful without being meaningfully so.In short, not doing much. Nobody has time to answer queries related to the past, pre-occupied with the mundane matters of the present. " The manager saheb has gone out for work" comes the pat reply from a bored clerk,manning the telephone-cum-reception desk. A limousine slides into the portico and he does not have time even for a bored non-reply. A chhota-make-believe VIP, i.e. a political hanger-on of a leader,has arrived. All along the four wall,stacked are smaller chairs,numbering more than 35. Some one dozen more chairs, of moulded plastics are piled up at one place. The general idea appears to be that no one, but no one should, run short of a chair, at least in this room,if not in the state and the country at large. Everyone appears blissfully unaware of the real significance of the room,where Gandhiji was tried.It faces the dining hall on the ground floor and is used now as a lounge for visitors and as a place where occasionally politicians of all hues hold press conferences. "You see, the place is really inexpensive as compared to a hotel", says a worker, explaining why politicians choose the lounge to tell the media on-record untruths, right under the mournful glance of the Bapu,whose life-size oil painting adorns the far-side wall.Mercifully, the politicians generally sit with their back turned on the historic Gandhi trial documents. The floor tiles wear a dirty look,as if it has only been sparingly and grudgingly swept all these days. Three-piece sofa sets,each one complete with side and front tables are in front of all the four walls.There are several doors but only one is open; two neon tube-lights throw pools of eerie fluorescent light.Three fans are turning in true government-fashion,going round and round without cooling the room. On another wall is a large painting ,depicting the scene of Gan-dhi's trial but hardly anyone seems interested.Next to it is another oil-painting,with Gandhi sitting in his famous posture.The next wall has the honour of having a bust each of the Mahatma and Sardar Patel.So much for the effort to render the place beautiful.It has the signature of PWD all over. The actual documents-- or,truthfully,photostat copies of these -- are housed in display panels,numbering nine and mounted on steel tubings,pushed into the room corners in clusters of threes and twos.The first panel,mounted on a black paper says boldly, The Judgement,but the first page of the judgement that should be under it is missing. The second page (see the photograph) has been eaten into by moths.The tube lights on each panel are resolutely switched off,lest someone reads the historic documents. Outside the room are two plaques,one in Hindi and the other in English,telling visitors of the historic importance of the room. An employee is half-dozing on a chair,presumably doing his duty to-wards the government and the state it rules,thanks to the Ma-hatma. It all looks like an ill-kept,unkempt place honouring the apostle of cleaninless in personal and public life, a stark reminder of how far we have come to his ideal of Swaraj after half-a-century.If it is a determined effort designed to make one forget about Gandhi, it succeeds eminently. The eternity of indifference persists, with minor modifications visualised by the Babudum. MAHATMA GANDHI AMAR RAHO.