Addo Abdur Rahman is the story of a popular Sindhi character told by Amarlal Hingorani and translated by TH Advani.

Addo is a Sindhi word that means brother. Some thought him daft, others considered him a dervish, a wandering fakir, God-intoxicated. He may have been both. In appearance he was lean, rather tall, and wheat-complexioned. His body was not altogether bare, and he went about loosely wrapped in an old quilt. He seemed always in a state of spiritual animation. He visited all manner of places of worship, no matter what their religious denomination, mosque and shrine alike were houses of God, and he was seen frequenting both. On the wharf at Sukkur in Sindh, facing the railway goods office, common people would often gather near the booths and recite shlokas (Sanskrit verses) from the Sindhi Hindu religious poet Sami. Addo Abdur Rahman would also join the gathering and listen with pleasure. Now and again, he would mutter to himself, Addo Abdur Rahman, are you following it? When will you begin to see light? One day he tripped over a stone. He said to himself, Addo Abdur Rahman, how proud and arrogant you are! Walking with your head cocked like that! If you look down you would not stumble. He had not gone a few steps when he stopped and began upbraiding himself. Addo Abdur Rahman, how selfish you are! Was it right to leave that stone where it was? Suppose another wayfarer tripped over it? And he went back and flung it out of the way. He was in the habit of talking to himself, as a philosopher to a friend, as one person to another, in constant exhortation. If somebody said to him, Addo Abdur Rahman, are you hungry? Would you like to eat? he would turn to himself and ask, Addo Abdur Rahman, he wants to know if you are hungry and would like to eat. And he would answer, after thinking for a while, quoting a Persian proverb: One must eat to live, not live to eat. In this manner he would always confer aloud with himself before answering a question. It was a good practice because it prevented him from quick reaction to whatever happened. He heard the other carefully and gave a well thought out reply. Abdur Rahman was quite an accomplished poet and scholar. He wrote Persian poetry, knew Hafiz by heart and a good portion of the Sindhi poets, Shah Abdul Latif and Sami. Of Saint Sachal, the third premier poet of Sindh, he was a devoted disciple. He knew Urdu also. When people received letters in Urdu from Punjab, they would take them to Addo Abdur Rahman to read and interpret them. He was of a quiet and gentle disposition. He coveted nothing, had few wants, and ate sparingly. His godri, the old quilt, was always wrapped around him whatever the season. At night it served as a covering. However oppressive the weather, he had his godri about him and defied the heat, though other men nearly died of it. Who knows what secret converse he held with the Divine Beloved under the cover of his godri? One day an innocent man found himself involved in a criminal prosecution. He was accused of having stolen a gold watch belonging to a wealthy Muslim merchant. The police had searched him and found it on his person in front of witnesses; the evidence against him was strong and it seemed unlikely that the man would be acquitted. The merchant was a man of influence. The poor man claimed that he had been falsely accused of making a lewd gesture at the womenfolk of the merchant when he walked past his house one day, and that the merchant had beaten him mercilessly. But for Addo Abdur Rahman, who had by chance appeared on the scene, the man might have been beaten to death. Even after Addo Abdur Rahmans

intercession, the merchant would not be appeased. He said that the fellow had cast an evil eye on his honour and that it was intolerable that he should continue to live thereafter. Abdur Rahman began to confer with himself, The merchant will not desist, for his honour is very dear to him. He has a sister, 35 years of age, and yet he will not find her a husband because she will then demand a share of her inheritance. No, Addo Abdur Rahman, he added to himself, do not lift the veil from another mans affairs. Better reason once again with the merchant. If he continues to be obstinate, you may speak the whole truth. However, he had mumbled this aloud and the merchant and others had heard. The merchant decided to drop the case and thus the poor man was saved. But gossip began to spread all over town. To save his reputation the merchant filed another case. He denied all wrong doing and bought off three of the four witnesses who either did not appear in court or pretended ignorance. There remained only Abdur Rahman. The counsel for defence seriously doubted the wisdom of putting such a man in the witness box. But the accused had implicit faith in Abdur Rahman. When Abdur Rahman received a summons he said to himself, Addo Abdur Rahman, you have been summoned to appear in a court of justice. Such a place is worthy of respect. That meant that he must not go there without wearing shoes. He managed to get hold of a pair for the occasion, not to look respectable, but to show deference to a place worthy of respect. At every hearing he went to the court in his godri, carrying his shoes in his hands, according to the custom of the Sindhi villagers. When he was called to give evidence, he put them on with ceremony. His godri was folded lengthwise and draped like a scarf around the neck. He had hardly stepped in when the liveried peon of the court asked him to leave his shoes outside, as the other men of low status did. Addo Abdur Rahman, said Abdur Rahman to himself, the court peon is asking you to enter barefooted, and so appear respectful. Tell him you procured the shoes for that very purpose. He did as he was bidden by his inner self and walked in with his shoes on. When the magistrate saw him, he laughed. > As he took his stand in the witness box, the magistrate asked him why he was wearing his godri around his neck. Abdur Rahman looked inwards and communicated the question to himself in his usual fashion. Addo Abdur Rahman, he said, you are in court now so answer with due care. Tell the magistrate sahib that it is a custom with the Hindus on important occasions to wear a dupatta or scarf round the neck, and that you have done likewise. And Abdur Rahman duly conveyed his own instructions to the magistrate. > The serishtadar, a subordinate officer, now turned to Abdur Rahman to administer the usual oath: In the presence of God I swear that I shall speak the truth, the whole truth, and nothing but the truth. Abdur Rahman repeated the oath respectfully. > What is your name? > Addo Abdur Rahman, the serishtadar wants to know your name. Then turning to the court, he added, My name is Abdur Rahman. > There was laughter in court. The magistrate, after enjoying the situation for a while, began to show annoyance. One of the advocates explained to him that the witness was in the habit of speaking in this manner. > Your religion? asked the subordinate officer. > Abdur Rahman closed his eyes and pondered. Brother Abdur Rahman, he cautioned himself, you have sworn to speak the truth. The question is awkward. If you say you are a

Muslim, the Hindus will take exception; if you answer you are a Hindu, the Muslims will frown. Brother Abdur Rahman, do not be perplexed! You can solve this problem with this verse from Saint Sachal: > I am neither Hindu > Nor Muslim > I am what I am. > The serishtadar did not know if this answer would do for the record. So he turned to the magistrate for guidance. > Write him down as a Muslim, the magistrate ordered. > Your age? > Tell him, Addo Abdur Rahman said, that since the magistrate answered my previous question on your behalf, he might like to answer this one also. > The magistrate was furious. > You jat! he thundered, Make your statements sensibly and properly. Dont forget you are in a court. > A smile played on Abdur Rahmans lips. He said, Addo Abdur Rahman, the magistrate has called you a jat. Ask the magistrate sahib what a jat is. > Before Abdur Rahman could address the magistrate directly, the honourable gentleman shouted, A jat, you fool, is an illiterate person. > Did you hear that, Addo Abdur Rahman? The magistrate sahib says a jat is a man who is illiterate. By this definition, Addo Abdur Rahman, surely you cannot be said to be a jat. You can read and write Sindhi, Persian, Urdu, Sanskrit and Hindi, five languages. Will you ask the magistrate sahib how many languages he knows? > Addo Abdur Rahman turned to the magistrate to speak, but that learned man brushed him aside. A jat is one who does not know English, he said with a note of triumph in his voice. > There was whispering and tittering in the court. Abdur Rahmans smile broadened. He said to himself in a confidential but audibl

On 30 Aug 2013 12:34, "Rajni Sachdeo" <rajnisach82@gmail.com> wrote: > > Addo Abdur Rahman is the story of a popular Sindhi character told by Amarlal Hingorani and translated by TH Advani. Addo is a Sindhi word that means brother. > > Some thought him daft, others considered him a dervish, a wandering fakir, Godintoxicated. He may have been both. In appearance he was lean, rather tall, and wheatcomplexioned. His body was not altogether bare, and he went about loosely wrapped in an old quilt. He seemed always in a state of spiritual animation. He visited all manner of places of worship, no matter what their religious denomination, mosque and shrine alike were houses of God, and he was seen frequenting both. On the wharf at Sukkur in Sindh, facing the railway goods office, common people would often gather near the booths and recite shlokas (Sanskrit verses) from the Sindhi Hindu religious poet Sami. Addo Abdur Rahman would also join the gathering and listen with pleasure. Now and again, he would mutter to himself, Addo Abdur Rahman, are you following it? When will you begin to see light? > One day he tripped over a stone. He said to himself, Addo Abdur Rahman, how proud and arrogant you are! Walking with your head cocked like that! If you look down you would not stumble. He had not gone a few steps when he stopped and began upbraiding himself. Addo Abdur Rahman, how selfish you are! Was it right to leave that stone where it was? Suppose another wayfarer tripped over it? And he went back and flung it out of the way. > He was in the habit of talking to himself, as a philosopher to a friend, as one person to

another, in constant exhortation. If somebody said to him, Addo Abdur Rahman, are you hungry? Would you like to eat? he would turn to himself and ask, Addo Abdur Rahman, he wants to know if you are hungry and would like to eat. And he would answer, after thinking for a while, quoting a Persian proverb: One must eat to live, not live to eat. In this manner he would always confer aloud with himself before answering a question. It was a good practice because it prevented him from quick reaction to whatever happened. He heard the other carefully and gave a well thought out reply. > Abdur Rahman was quite an accomplished poet and scholar. He wrote Persian poetry, knew Hafiz by heart and a good portion of the Sindhi poets, Shah Abdul Latif and Sami. Of Saint Sachal, the third premier poet of Sindh, he was a devoted disciple. He knew Urdu also. When people received letters in Urdu from Punjab, they would take them to Addo Abdur Rahman to read and interpret them. He was of a quiet and gentle disposition. He coveted nothing, had few wants, and ate sparingly. His godri, the old quilt, was always wrapped around him whatever the season. At night it served as a covering. However oppressive the weather, he had his godri about him and defied the heat, though other men nearly died of it. Who knows what secret converse he held with the Divine Beloved under the cover of his godri? > One day an innocent man found himself involved in a criminal prosecution. He was accused of having stolen a gold watch belonging to a wealthy Muslim merchant. The police had searched him and found it on his person in front of witnesses; the evidence against him was strong and it seemed unlikely that the man would be acquitted. The merchant was a man of influence. > The poor man claimed that he had been falsely accused of making a lewd gesture at the womenfolk of the merchant when he walked past his house one day, and that the merchant had beaten him mercilessly. But for Addo Abdur Rahman, who had by chance appeared on the scene, the man might have been beaten to death. Even after Addo Abdur Rahmans intercession, the merchant would not be appeased. He said that the fellow had cast an evil eye on his honour and that it was intolerable that he should continue to live thereafter. > Abdur Rahman began to confer with himself, The merchant will not desist, for his honour is very dear to him. He has a sister, 35 years of age, and yet he will not find her a husband because she will then demand a share of her inheritance. > No, Addo Abdur Rahman, he added to himself, do not lift the veil from another mans affairs. Better reason once again with the merchant. If he continues to be obstinate, you may speak the whole truth. However, he had mumbled this aloud and the merchant and others had heard. The merchant decided to drop the case and thus the poor man was saved. > But gossip began to spread all over town. To save his reputation the merchant filed another case. He denied all wrong doing and bought off three of the four witnesses who either did not appear in court or pretended ignorance. There remained only Abdur Rahman. The counsel for defence seriously doubted the wisdom of putting such a man in the witness box. But the accused had implicit faith in Abdur Rahman. > When Abdur Rahman received a summons he said to himself, Addo Abdur Rahman, you have been summoned to appear in a court of justice. Such a place is worthy of respect. That meant that he must not go there without wearing shoes. He managed to get hold of a pair for the occasion, not to look respectable, but to show deference to a place worthy of respect. At every hearing he went to the court in his godri, carrying his shoes in his hands, according to the custom of the Sindhi villagers. When he was called to give evidence, he put them on with ceremony. His godri was folded lengthwise and draped like a scarf around the neck. He had hardly stepped in when the liveried peon of the court asked him to leave his shoes outside, as the other men of low status did. > Addo Abdur Rahman, said Abdur Rahman to himself, the court peon is asking you to

enter barefooted, and so appear respectful. Tell him you procured the shoes for that very purpose. He did as he was bidden by his inner self and walked in with his shoes on. When the magistrate saw him, he laughed. > As he took his stand in the witness box, the magistrate asked him why he was wearing his godri around his neck. Abdur Rahman looked inwards and communicated the question to himself in his usual fashion. Addo Abdur Rahman, he said, you are in court now so answer with due care. Tell the magistrate sahib that it is a custom with the Hindus on important occasions to wear a dupatta or scarf round the neck, and that you have done likewise. And Abdur Rahman duly conveyed his own instructions to the magistrate. > The serishtadar, a subordinate officer, now turned to Abdur Rahman to administer the usual oath: In the presence of God I swear that I shall speak the truth, the whole truth, and nothing but the truth. Abdur Rahman repeated the oath respectfully. > What is your name? > Addo Abdur Rahman, the serishtadar wants to know your name. Then turning to the court, he added, My name is Abdur Rahman. > There was laughter in court. The magistrate, after enjoying the situation for a while, began to show annoyance. One of the advocates explained to him that the witness was in the habit of speaking in this manner. > Your religion? asked the subordinate officer. > Abdur Rahman closed his eyes and pondered. Brother Abdur Rahman, he cautioned himself, you have sworn to speak the truth. The question is awkward. If you say you are a Muslim, the Hindus will take exception; if you answer you are a Hindu, the Muslims will frown. Brother Abdur Rahman, do not be perplexed! You can solve this problem with this verse from Saint Sachal: > I am neither Hindu > Nor Muslim > I am what I am. > The serishtadar did not know if this answer would do for the record. So he turned to the magistrate for guidance. > Write him down as a Muslim, the magistrate ordered. > Your age? > Tell him, Addo Abdur Rahman said, that since the magistrate answered my previous question on your behalf, he might like to answer this one also. > The magistrate was furious. > You jat! he thundered, Make your statements sensibly and properly. Dont forget you are in a court. > A smile played on Abdur Rahmans lips. He said, Addo Abdur Rahman, the magistrate has called you a jat. Ask the magistrate sahib what a jat is. > Before Abdur Rahman could address the magistrate directly, the honourable gentleman shouted, A jat, you fool, is an illiterate person. > Did you hear that, Addo Abdur Rahman? The magistrate sahib says a jat is a man who is illiterate. By this definition, Addo Abdur Rahman, surely you cannot be said to be a jat. You can read and write Sindhi, Persian, Urdu, Sanskrit and Hindi, five languages. Will you ask the magistrate sahib how many languages he knows? > Addo Abdur Rahman turned to the magistrate to speak, but that learned man brushed him aside. A jat is one who does not know English, he said with a note of triumph in his voice. > There was whispering and tittering in the court. Abdur Rahmans smile broadened. He said to himself in a confidential but audibl

On 19 Sep 2013 10:15, "Rajni Sachdeo" <rajnisach82@gmail.com> wrote: There was whispering and tittering in the court. Abdur Rahmans smile broadened. He said to himself in a confidential but audible tone, Though he himself knows English, he is the son of Topanmal, keeper of the cattle pound. Will you ask the magistrate, if his forefathers who knew no English were jats, and whether he himself is a son of a None of your presumption, you insolent rascal! roared the magistrate. Will you show cause why you should not be charged with contempt of court? I order you to cease talking and submit a written deposition. Abdur Rahman stepped out of the witness box, and going to the table indicated, bent over it and wrote as follows: Honourable magistrate sahib, Addo Abdur Rahman is not guilty of contempt of court. If anyone is guilty of such an offence, it is you. On this day alone you have abused several witnesses. But this abusive language will not so much as touch the fringe of Addo Abdur Rahmans godri. Let me give you a bit of advice. Though you sit in judgment over the people, you are not their lord and master. You are their servant. We witnesses have not attended court of our own accord. We have been summoned to assist you in the administration of justice, and this is the treatment you give us! Who will bother to appear in your court if you shower abuse on the witnesses? Addo Abdur Rahman, in accordance with the oath administered to him by the court, has spoken the truth, the whole truth and nothing but the truth.

On 30 Aug 2013 12:29, "Rajni Sachdeo" <rajnisach82@gmail.com> wrote: More About : gandhi and the western worldb Louis Fisher came to India a second time in 1946 to gather some material for a biography of Mahatma Gandhi. In the authors view, Gandhian principles and values can remedy much of the ills of post-war world. Louis Fisher had remained with Mahatma Gandhi for a week in 1942. He had then found him a wise, relaxed, moderate, articulate and a communicative person who encouraged intimacy. The author was touched by his simple ways. In his view, Gandhi remained true to what he was. He did not distance himself to enhance his importance. Gandhi did not confine himself to a particular religion and accepted the finer elements of many of the religions of the time. He tried to identify himself with the people of other religions and in this way he expressed his love for all. In this respect he was Christ-like and more Christian than most Christians of the time. This made Gandhi a statesman-saint whose political deeds were marked by purity and honesty. During his second trip to India in 1946, Louis Fisher remained eight days with Gandhi. He lived and travelled with him to many parts of India and was able to see the great adulation which people gave him wherever he went. Seeing the life of this great man from a close quarter, Fisher came to love him truly. Therefore, when Fisher heard about Gandhis assassination on January 31st, 1948, he was shocked to the heart and realized that Gandhi couldnt have died any other way. World leaders, statesman of every rank and colour, politicians and every ordinary man and women of the world deeply mourned his death. Pearl Buch called it another crucifixion. According to former U.S. Secretary of State, George C. Marshall, Mahatma Gandhi was the spokesman for the conscience of the world. At his death, Gandhi was praised not so much for his political achievements as for his spiritual contributions to the world. Gandhian principles, values, life-style, methods etc. have been his finest legacy to the world. Therefore, the author feels that Gandhi is Indias best gift to the

western world. Gandhian principles and values can cure much of the present ills of the world. The author mentions some of these ills which can be eliminated with the application of Gandhian principles. Firstly, the author mentions about the dwindling importance of the individual in many of the modern democratic and autocratic states. In these states, the power, rights and welfare of the individual has been side-lined and various institutions of the state have corned his former rights and privileges. Gandhi did all he could to change this emerging trend. He tried to uplift the individual from all his bondage which held him a captive. His primary concern was the individual. The state or its institution or politics were only secondary concerns to him. This was a great lesson to the world. Secondly, the present world is marked by a lack of mental health. Neurotic disorders, mental ills and lack of internal peace marked the lives of the twentieth-century man. Gandhis life and ways offer a fine remedy for this malady-accepting and living by truth and truth alone. For Gandhi, creed, deed and word were one. Gandhi preached what he practiced and practiced what he believed. His actions were in consonance with his principles. This enabled him to be serene, joyful and contended. According to Fisher, this integration of life with truth as shown by Gandhi is the best way to mental health. According to Fisher, another quality that the west could learn from Gandhi is the way Gandhi viewed people. Gandhi never viewed people as a mass. He looked at them individually and loved them individually. He had individual concern for all. In the authors view, Gandhi tried to see the good aspects of individuals and tried to elevate them to freedom and truth. Another Gandhian legacy was his fight against materialism and the materialistic philosophy of the west. He himself lived an austere life and encouraged people to live with bare minimum and to enjoy the thrill of life without being bound to things. According to the author, in this respect too, Gandhi has a great deal to offer the west. Fearlessness was one of the most remarkable traits of Gandhi. He was fearless and taught the teeming millions of India the courage to stand up against the brute force and to fight for right. According to Fisher, Gandhis greatest contribution to the world was his own life-the fine example he provided. He demonstrated through his life that it was possible to be Christ in the twentieth century. Gandhis devotion to truth, love for humanity, greatness of the mind, nobility of character, high principles, moral values, simple life pattern and honest political methods etc. are indeed shining beacon to the entire world. Hence the author, Louis Fisher feels that Mahatma Gandhi belongs not only to India alone but to the whole world.

On 30 Aug 2013 12:28, "Rajni Sachdeo" <rajnisach82@gmail.com> wrote: The story The Cow of the Barricades gives a picture of Indias struggle for independence under the inspiring leadership of M.K. Gandhi. In the story, the Master is not other than the Mahatma. Gauri-death symbolizes the enduring source of energy that lies in purity, peace, goodness and unselfishness. The people of Suryanarayana Street paid high respect to Gauri who used to visit the Street in the interval of seven days, on Tuesday. Her arrival gave a kind of awareness to the people who were very eager to know her. Being an animal, a cow was unable to say who she was. She would often come to her Master who had prepared her foods including grass, straw, ricewater and husk. Her eating style, the movement of jaws was like if she was uttering some words in favour of the people. People thought her to be a strange creature and the Master knew her whereabouts. Because after well reception she had to leave the Street without any further halt. The Master thought her to be his baton-armed mother-in-law.

Gauri was found in different places at different times. Everybody liked, loved and respected her to be a sacred creature. People thought her as Goddess Lakshmi, to support both rich and poor. Different kinds of people come to her carrying various wishes to be graced and fulfilled by Gauri. The students for good pass, girls for handsome husband, widows for purity, childless for children and the like. Therefore, every Tuesday there was a well-prepared procession of men and women at the Masters hermitage. But Gauri would pass by them all like al holy wife among men. People offered her various kinds of eatable things and sometimes she avoided taking all. So, the rest offerings would be thrown into the river where fish and crocodiles would eat them. Gauri was compassionate and true and many people worshipped her to be Goddess Lakshmi. Meanwhile there was a fierce fighting between the red men and the soldiers of the Mahatma. The fighting was for Indian independence for which the red administration was in robust condition. The Mahatma persuaded the workmen of the industrial estate town and boycott the foreign goods and clothes, even Mahatma instigated the workmen to refuse the red Government service. As a result, a large number of workmen came forward to join the struggle for independence. They refused to work under the foreign rule. Even they refused to pay taxes to the Govt. Everywhere it was preached that the children must wander the Street holding blue cards and people especially women were refused to go out of their village, home to the open Street. They were forbidden to continue worshipping in the temples. The workmen formed different barricades at different places and they remained there behind the barricades. They thought that the red soldiers might not cross over the barricades and workmen would easily win them. But the Master often came and requested people not to go astray, not to follow violence, but the workmen were so upset that they thought if they did not adopt the tit for tat way, they would not win the stony- hearted red men. A large number of soldiers were called for from different parts of the country, and were stationed at the strategic points of the Street. The red mans Government thought to rule over India whatever be the cost. While the whole town was tense and full of barricades, Gauri walked along, surrounded by people among whom some started worshipping her, and begged her peace and salvation. Gauri was put on the barricades and the whole people became jubilant. The red soldiers got surprised looking at Gauri and thought to be the token of victory of Mahatma. The chief of the red men fired a shot and Gauri died on the spot. But surprisingly nobody could see a drop of blood falling down from Gauris head. The Seth Jamnalal Dwarak Chand built a statue of Gauri at the spot and people started worshipping her. Children played on her body and the Master thought Gauri was waiting in the Middle of Heavens to be born. You May Also Like: