Stemming the Rot: Tackling Question Paper Leaks

The recent leaks of question papers for the prestigious NEET and NET exams have sparked nationwide outrage, igniting anger among examinees, parents, and the media. These incidents have cast a shadow over India's education system, highlighting vulnerabilities in a process meant to be foolproof. Having been closely associated with exam conduction, I understand the delicate nature and immense responsibility involved. Ensuring smooth, fair, and timely exams is a great challenge for examination-controlling bodies.

I have been associated with examination-controlling process closely.The examination process is intricate, encompassing multiple stages - from appointing question paper setters to printing, packing, and dispatching papers/OMRs to exam centers, including those in remote areas. Maintaining utmost confidentiality, privacy, and trust is crucial, as any breach at any stage can have catastrophic consequences.

Question papers are set by eminent subject experts and experienced academics, carefully vetted by the examination controller. These scholars are presumed to possess unimpeachable integrity. However, past instances reveal that even such luminaries can succumb to temptation, leaking their creation for undisclosed gains and disgracing the sacred examination process.

An examination controller has limited oversight capability and must rely on subordinate personnel to execute their duties diligently. Unfortunately, at times, these very employees collude with unscrupulous external elements for personal benefits, enabling such anti-academic activities. The root cause lies in the deteriorating moral fabric of our society, which fosters economic and academic scams alike.

It is high time concerted efforts were made to break this unholy nexus between paper leakers and their collaborators. Urgent measures are needed to plug loopholes in the question paper distribution system. Examination authorities must enforce the highest levels of secrecy at every stage - paper setting, printing, and distribution - to preempt any untoward incidents.

Both perpetrators and consumers of leaked papers must face stringent punitive action to serve as a deterrent. Exemplary punishment alone can curb this growing menace that tarnishes India's credibility on the global education landscape.

Enhancing and modernizing the examination process with cutting-edge technology and robust security measures is crucial. Equally important is the revitalization of societal ethics and principles. Only through these combined efforts can we preserve the sanctity of the examination system that shapes India's future.

Dr.Shiben Krishen Raina

Former Principal and Fellow at IIAS, Shimla (H.P)

Ex-Senior Fellow, Ministry of Culture,

Govt. of India.

skraina123@gmail.com

Preserving Historical Gems: 'Shribhatt and Other Plays' by Gyanmudra Publication, Bhopal.

The realm of literature is enriched by a recent publication from Gyanmudra Publication, Bhopal, titled 'Shribhatt and Other Plays.' by Dr.Shiben Krishen Raina. This collection of three radio plays not only entertains but also preserves the rich cultural heritage of Kashmir and the Bhakti era.

The collection comprises three plays: 'Shribhatt,' 'Habbakhaton,' and 'Dinan ke Pher' (Rahim Khan-Khanaan/Vicissitudes of Time). While their narratives are rooted in history, they were initially crafted as radio dramas and broadcasted from the Jaipur station of Akashvani, garnering widespread acclaim during their time.

The opening play, 'Shribhatt,' narrates a remarkable chapter from Kashmir's history. It centers around Pandit Shribhatt, a physician whose wisdom and medical expertise cured the chronic ailment of Sultan Zain-ul-Abidin 'Badshah,' the ruler of Kashmir from 1420 to 1470 CE. As a token of gratitude, the king offered Shribhatt anything he desired from the royal treasury. What Shribhatt requested has become an unprecedented and prideful moment for the entire Kashmiri Pandit community.

The second play, 'Habbakhaton,' delves into the life of the celebrated music queen of Kashmir, exploring her journey and struggles. Similarly, 'Dinan ke Pher' portrays the life and times of Rahim, a revered poet-warrior of the Bhakti era, known for his profound literary contributions.

Each play is preceded by a preface that provides a comprehensive introduction to the plot, enabling readers to appreciate the nuances and historical context effectively. Additionally, the preface offers insights into the significance and form of radio plays, highlighting their unique ability to captivate audiences through the power of audio storytelling. Here, the readers will have the opportunity to immerse themselves in these captivating narratives, gain insights into the past, and celebrate the enduring power of storytelling.

Sultan Zain-ul-Abidin 'Badshah' (1420-1470 AD) was a highly popular, benevolent, and art-loving ruler of Kashmir. The people affectionately and respectfully called him 'Badshah', meaning the great king. It is said that once he developed a life-threatening abscess on his chest that even the greatest physicians,Hakeems and Vaidyas could not cure. Renowned physicians were summoned from Iran, Afghanistan, Turkistan, and other countries, but all failed. Then, a Kashmiri physician, Pandit Shribhatta, used his wisdom and experience to treat the 'Badshah' and healed his abscess, restoring his health. In gratitude for this favor, the Sultan opened the royal treasures for Shribhatta and asked him to request anything he desired. What Shribhatta asked for is a remarkable chapter in the history of Kashmir, one that the entire Kashmiri Pandit community takes pride in.

Indeed, the Kashmiri populace, especially the Hindu population, had been oppressed by the atrocities of Sultan Zain-ul-Abidin's father, Sikander Butshikan. Upon ascending to the throne, it seemed as though Zain-ul-Abidin had resolved to atone for his father's cruel deeds and sins. Historian Pandit Shrivara, in his Rajatarangini, has described the reign of this compassionate and tolerant Sultan, following the cruel sultans, in a highly emotional manner: 'The reign of Zain-ul-Abidin came like the application of a cooling sandalwood paste on the body after the heat of the desert has subsided.' History bears witness that Zain-ul-Abidin made every effort to steer Kashmir back to its ancient glory. The Kashmiri Pandits who had dispersed to other regions of India were called back. Numerous developmental works were initiated for the welfare of the people. All Hindu scriptures were translated into Persian. In fact, it was the physician Pandit Shribhatta who had awakened this sympathy for all humanity in the Sultan's heart.

The description of this brief period of prosperity in Kashmir would be incomplete without introducing the great physician Pandit Shribhatta. As mentioned earlier, just two years after Zain-ul-Abidin had ascended the throne, a dangerous abscess appeared on his chest. Many physicians treated it. Several renowned Muslim physicians from Central Asia were also summoned. But the abscess kept growing. Sultan Zain-ul-Abidin had heard that there were several Hindu Vaidyas in Kashmir who were considered experts in treating incurable abscesses. By the Sultan's order, a search for such Vaidyas began. However, due to the forced conversions and atrocities carried out by the cruel sultans, Kashmir had become devoid of such Hindu talents. According to Jonaraja's Rajatarangini, 'The Sultan's officials finally found the physician Shribhatta, who was known for his ability to neutralize poisons. Shribhatta knew the art of incision and healing. However, out of fear, Shribhatta deliberately delayed his arrival. When he finally arrived, the king encouraged him. Shribhatta completely cured the king's abscess.

While treating the Sultan, Pandit Shribhatta was afraid that if the Sultan did not recover, he might face the death penalty due to the Sultan's anger. In his Rajatarangini, Shrivara wrote, 'Although the physician Shribhatta was highly skilled in treating abscesses, he began the Sultan's treatment cautiously and hesitantly. Just as a person burned by fire would take a long time to muster the courage to touch a glittering diamond' (Rajatarangini). When the Sultan fully recovered, he wanted to reward Pandit Shribhatta with great wealth and jewels.

Shribhatta preferred not to accept any reward. He did not concern himself with personal comfort but valued the prosperity and well-being of his beloved Kashmir. This behavior of Shribhatta was a unique experience for the Sultan. By rejecting wealth and focusing on the nation's welfare, Pandit Shribhatta inspired the Sultan to adopt a liberal and humane perspective. Pandit Shribhatta took advantage of the Sultan's awakened generosity for the benefit of Kashmir and Pandits. At the Sultan's request, Shribhatta presented several proposals for the welfare of Kashmir, which are mentioned in the play.

In the play ‘Habba Khatun’ (1554-1609), the rise and fall of this renowned Kashmiri poetess has been very poignantly depicted. Habba Khatun is an unparalleled figure in the world of Kashmiri poetry, whose songs resonated in the valleys of Kashmir uptil now. Habba Khatun's real or childhood name was 'Zoon'. She was a village belle, with exquisite beauty and a melodious voice. Eventually, her parents married her off to a young man named Azeez Lone. Unfortunately, this relationship did not last long, as Zoon and Azeez had neither compatible interests nor shared similar thoughts. She also did not receive any empathy from her in-laws. Afflicted by this sorrow, her emotional mind cried out, and she lamented to her parents in a song : "Char kar myon malinyo...!" meaning, "I am not happy in my in-laws' place, my parents! Relieve me from my suffering... Everyone is taunting me, take care of me, my parents! Relieve me from my suffering...!"

One day, while working in the fields, Habba Khatun might have been humming the lines of this very song to ease her despair. At that moment, a handsome young man adorned in beautiful attire passed by on a decorated horse. He was mesmerized by the melodious and sorrowful words of her song and was drawn towards the village belle. This young man was none other than Prince Yousuf Shah Chak, the heir to the throne of Kashmir. In a moment, the beautiful Zoon of 'Chandrahar' village became the queen of the future king's heart. Habba accepted the prince's silent love proposal, and in 1570 AD, she left the fields and entered the royal palace. After setting foot in the palace, Habba Khatun's personality blossomed. Although Prince Yousuf Shah did not prove to be an able administrator, he was a person of refined taste and an art lover by nature. He brought renowned music teachers from foreign lands to groom Habba. She received every encouragement and facility to polish her art.

Habba Khatun's creative works reflect a beautiful and vibrant blend of qualities – a village belle and a queen, a musician and a poetess. The poetess's emotional outpourings are called 'Vachan', through which Habba's tender and sensitive personality can be seen as an integral part of Kashmiri poetry and culture. Living in the idyllic atmosphere of the palace, Habba composed beautiful works filled with love and devotion, reflecting her emotional mind - "I have arranged a bouquet for you, enjoy these pomegranate flowers / I am the earth, you are my sky, you are the veil of my mysteries / I am a relish, you are a beloved guest, enjoy these pomegranate flowers...!"

In 1585 AD, the Mughal armies marched towards Kashmir under the leadership of Raja Bhagwandas. Yousuf's valiant army fiercely fought against the powerful Mughal forces. Persuaded by Raja Bhagwandas, Yousuf agreed to make a treaty with Emperor Akbar, despite his son Yakub's warning that there seemed to be some deception. After that, Yousuf did not return. It is said that he was imprisoned in Basok (Biswak) in Bihar, where he died seven years later.

After being separated from Yousuf, the desolation and emptiness that engulfed Habba Khatun's life gave birth to heart-wrenching songs of separation, earning her the title of 'Queen of Songs'. These songs reflect the anguish, dejection, and agony of the poetess's tormented mind - "My parents raised me, fed me milk and sweets / They called me fondly, bathed me well, now I wander as a traveler from door to door / Alas, may no one's youth go in vain." It is said that Habba Khatun lived for twenty years after Yousuf's departure from Kashmir and eventually embraced death, carrying the pain of love and unfulfilled dreams in her eyes. Her grave is said to be located at 'Pantchok' near Srinagar. In memory of this Kashmiri poetess, an Indian Navy ship was named 'Habba Khatun'.

The third play titled ‘Dinan Ke Pher’ (Vicissitude of Time) is based on the great Moghul warrior and poet Rahim Khan-Khanan. Rahim was a venerable personality of the Mughal Sultanate, who witnessed three generations of the Mughal empire during his lifetime. He very closely experienced the ups and downs of life.

Rahim was not only a master of the pen and the sword but also a true devotee of human brotherhood/love. He was a skilled poet in Turkish, Arabic, Persian, Sanskrit, and Hindi. He was a polymath scholar. He had immense practical experience of life. All in all, Rahim was a Kalpataru (wish-fulfilling tree) among poets, a Karna for the seekers, and a Bhoja for the virtuous. He possessed the imaginative propensity of an artist and the realistic vision of administrators. He gave thousands of Rupees, Ashrafi coins, and wealth to scholars, Fakirs, and the needy, both directly and indirectly. For poets and the virtuous, he was like a God-father. Whoever came to him felt as if he had come home, and he received so much wealth that he did not need to go to the emperor's court.

There are many incidents related to Rahim's generosity in history. One such incident is mentioned in this play. His magnanimity was such that he would spend lakhs on a single couplet or poem composed by a poet. It is said that for a verse in his praise, Rahim gave the poet Gang Thirty-Six lakh Rupees as reward. While giving alms, Rahim would not look up. His charity was for people of all religions. Once, the poet Gang asked:Seekhe kahan Nawabju aisi deni den, jyon-jyon kar uncho karo, tyon-tyon niche nain. (Where did you learn such giving, my lord, the more you give, the lower go your eyes?)

Replied Rahim, Denhar kou aur hai, bhejat so din rain, log bharam hampar dharain, yaten niche nain. (Giver is somebody else, who sends day and night, people mistakenly think it is me, hence the lowered eyes!)

Rahim was trusted by Akbar. He got caught in the conflict between Jahangir and Shah Jahan to such an extent that he was imprisoned. His son Darab Khan's head was cut off and sent to him in the form of a watermelon. His entire family was killed by the oppressors, but Rahim did not lose his self-respect. He understood it as the ‘Vicissitude of Time’ (Dinan Ke Pher) and remained steadfast on his path:

Rahiman mohi na suhaay amiya piyavai maan bin

Baru vish dei bulaay maan sahit maribo bhalo.

(Rahim does not like drinking the nectar of disrespect, better to call and drink poison with honor, death with honor is better.)

Rahim Khankhana, the promoter and exponent of the shared Hindu-Muslim culture, was truly a secular poet. He was so deeply immersed in Indian culture and religious consciousness that his being a Turk seems like a myth. Through the medium of Hindu mythological tales like Krishna-Sudama, Bhrigu-Vishnu, Shiva-Ganga, etc., Rahim imparted beautiful teachings of morality and knowledge, which are truly pearls of wisdom.

According to Dr. Vidya Niwas Mishra, Rahim is a personality who seems like a brimming cup of experience, eager to spill over. Although a foreigner by lineage, he was such a loyal son of the soil of Hindustan that while he may have dedicated his intellect to Arabic, Persian, or Turkish, his heart belonged to Braj Bhasha, Awadhi, Khari Boli, and Sanskrit. His entire life was spent in the royal court, but his words were about the life of the common man. This intoxicated and towering Turk, born on the soil of Hindustan, will remain a source of inspiration for the proponents of secularism and poets with sensitive hearts for ages to come.

Intolerance Versus ‘Sarva Dharama Sambhava’

Dr. Shiben Krishen Raina

In recent decades, societies across the globe have been gripped by a disturbing trend of growing intolerance, fueling strife, wars, bitterness, and animosity. This intolerance poses a grave challenge to the fundamental values of humanity and threatens to loosen the fabric of our global community.

Tolerance is the foundation upon which a civil society is built. It creates an environment where individuals can fully exercise their freedom of religion, living by the faith and values they embrace without fear of persecution or discrimination. In a truly tolerant society, every person has the right to live freely according to his beliefs, whatever they may be. Tolerance fosters mutual respect, where diverse perspectives are not only accepted but celebrated as the rich heritage of human experience.

At its core, tolerance is rooted in the idea of treating all people equally, recognizing that our shared humanity transcends superficial differences. It nurtures universal values such as love, compassion, empathy, and kindness – virtues that bind us together as a global family. While all human beings are imperfect and prone to mistakes, tolerance encourages us to extend understanding and forgiveness, rather than allowing cynicism to aggravate into resentment and hostility.

Intolerance manifests in multifaceted forms – racial, religious, gender-based, and more. Its implications are far-reaching and treacherous. First, it breeds cynicism and distrust, creating fertile ground for the seeds of violence, terrorism, and other subversive activities that hamper human progress. Intolerance fractures communities, erodes social cohesion, and undermines the fundamental rights and freedoms that are the hallmarks of a just society.

Consider the tragic events of the Kashmiri Pandits who had to leave their ancestral homes and flee/migrate to various parts of the country due to the forced persecution by frenzied people of the Kashmir valley. The number of these hapless and ill-fated Pandits is said to be around three to four Lacs.

Combatting the menace of intolerance requires a concerted effort on multiple fronts. Education is paramount, especially for the younger generation, who will shape the future. By instilling in them the values of human dignity, empathy, and the virtues of tolerance, we can cultivate a generation committed to building bridges, not walls.

Equally crucial is the role of civil society – organizations, institutions, and individuals dedicated to upholding and propagating the principles of tolerance, inclusivity, and respect for diversity. When these standards are firmly upheld and championed, they become powerful forces for positive change, paving the way for a better future for humanity.

In this era of unprecedented global interconnectedness, the choice before us is clear: embrace tolerance or succumb to the divisive forces of intolerance. The path forward lies in recognizing the values of humanity, forgetting our differences, and fostering an environment where every individual can thrive without fear of persecution. Only then can we truly unlock the full potential of human civilization and create a world where peace, understanding, and mutual respect lay supreme.

Further,by learning from history and actively working towards a more tolerant and inclusive society, we can ensure that the rising tide of intolerance does not drown the values that define our humanity. Instead, we can build a future where diversity is cherished, and every person has the opportunity to live with dignity and peace.

Iy won’t be out of context to throw some light on the priceless idea of Sarva Dharma Sambhava.’ The literal interpretation of the term ' Sarva Dharma Sambhava' is all dharmas (truths) are equal. The term is said to be among the beliefs of Hinduism, however, it is attributable to Mahatma Gandhi. It is said that he first coined this adage. The meaning associated with the phrase is that all religions are equal. The etymology of the phrase itself clears the meaning, i.e., "Sarva - all"; "Dharma- reality or religion"; and lastly "Sambhava- equal". This has been the India’s Glorious Tradition of Religious Harmony. The need of the hour is to adhere to this Gandhian idea of "Sarv Dharam Sambhav"(Looking at each religion with equal perception).This will definitely take our country forward rid us of the strife, mistrust and discord we are facing.

India is a land of remarkable diversity, where people of various faiths and beliefs have co-existed harmoniously for centuries. This plural ethos is deeply rooted in the nation's spiritual traditions, which advocate the principle of "Sarva Dharma Sambhava" – an equal reverence for all religions.

This Indian wisdom upholds that truth is one, though the wise may describe it in different ways. It recognizes the inherent validity of all spiritual paths and encourages respect and understanding towards the multiplicity of faiths. Sarva Dharma Sambhava is not mere tolerance but a genuine acceptance of the legitimacy of diverse religious traditions.

Over the ages, this inclusive worldview has enriched India's composite culture and strengthened the fabric of unity amidst diversity. From the Sufi tradition of compassion to the Bhakti movement that transcended caste and creed, India's history brims with examples of inter-faith harmony and coexistence.

In contemporary times, when divisive forces seek to polarize societies on sectarian lines, it is imperative that India remains steadfast in upholding its pluralistic ethos. Adhering to the sublime ideal of Sarva Dharma Sambhava can pave the way for mutual understanding, compassion, and solidarity among all communities.

This calls for a renewed commitment to secular values and a conscious effort to foster an environment where every individual feels secure in the freedom to practice his faith. Educational institutions, the media, and civil society must play a proactive role in promoting interfaith dialogues, dispelling myths, and combating prejudices.

To end up, it is through the celebration of our rich diversity and the unwavering spirit of inclusiveness that India can truly realize its potential as a harmonious and prosperous nation. By embracing the universal message of Sarva Dharma Sambhava, we can collectively shape a society where all religions find equal reverence and dignity.