The Age of Kali (9 page)

‘What are these servants doing?’ said Suleiman. ‘They can’t treat us like this.’

He began to pace backwards and forwards through the ruination of his palace, stepping over the chunks of plaster on the floor.

‘I get terrible bouts of gloom whenever I come here,’ he said. ‘It makes me feel so tired – exhausted
internally
.’

He paused, trying to find the right words: ‘There is … so much that is about to collapse: it’s like trying to keep a dike from bursting. Partly it’s because I don’t live here enough … But it preys on my mind wherever I am. I feel overwhelmed at even the thought of this place.’

He paused again, raising his hands in a gesture of helplessness: ‘I simply can’t see any light at the end of
any
of the various tunnels. Each year I feel that it is less and less worth struggling for. Sometimes the urge just to escape becomes insupportable – just to leave it all behind, to take a donkey and some books and disappear.

‘Come,’ he said, suddenly taking my arm. ‘I can’t breathe. There’s no air in this room …’

The Rajah led me up flight after flight of dark, narrow staircases until we reached the flat roof at the top of the fort. From beyond the moat, out over the plains, smoke was rising from the early-evening cooking fires, forming a flat layer at the level of the treetops. To me it was a beautiful, peaceful Indian winter evening of the sort I had grown to love, but Suleiman seemed to see in it a vision of impending disaster. He was still tense and agitated, and the view did nothing to calm him down.

‘You see,’ he explained, ‘it’s not just the
qila
that depresses me. It’s what is happening to the people. There was so much that could have been done after Independence, when they abolished the holdings of the
zamindars
who were strangling the countryside. But all that happened was the rise of these criminal politicians: they filled the vacuum and they are the role models today. Worse still, theirs are the values – if you can call them values – to which people look up: corruption, deception, duplicity, and crude, crass materialism. These are seen to be the avenues to success.

‘The world that I knew has been completely corrupted and destroyed. I go in to fits of depression when I see the filth and dirt of modern Lucknow and remember the flowers and trees of my youth. Even out here the rot has set in. Look at that monstrosity!’

Suleiman pointed to a thick spire of smoke rising from a sugar factory some distance away across the fields.

‘Soft powder falls on the village all day from the pollution from that factory. It was erected illegally and in no other country would such a pollutant be tolerated. I spoke to the manager and he assured me action was imminent, but of course nothing ever happens.’

‘Perhaps if you went back in to politics you could have it closed down?’ I suggested.

‘Never again,’ said Suleiman. ‘After two terms in the Legislative Assembly I came on record saying I would leave the Congress Party if it continued to patronise criminals. The new breed of Indian politician has no ideas and no principles. In most cases they are just common criminals, in it for what they can plunder. Before he died I went and saw Rajiv and told him what was happening. He was interested but he didn’t do anything. He was a good man, but weak, unsure of himself. He did nothing to stop the rot.’

‘Do you really think things are that bad?’ I asked.

‘There has been a decline in education, in health, in sanitation. There is a general air of misery and suffering in the air. It’s got much, much worse in the last fifteen years. Last week, a few miles outside Lucknow, robbers stopped the traffic and began robbing
passers-by in broad daylight. Later, it turned out that the bandits were policemen.

‘When I first joined the Legislative Assembly I was elected with an unprecedented majority. Perhaps you are right: perhaps I should have stayed in politics. But what I saw just horrified me. These people … In their desire to get a majority, the rules are bent, the laws broken, institutions are destroyed. The effects are there for anyone to see. You saw the roads: they’re intolerable. Twenty years ago the journey here used to take an hour; now it takes twice that. Electricity is now virtually non-existent, or at best very erratic. There is no health care, no education, nothing. Fifty years after Independence there are still villages around here which have no drinking water. And now there are these hold-ups on the road. Because they are up to their neck in it, the police and the politicians turn a blind eye.’

‘But isn’t that all the more reason for you to stay in politics?’ I said. ‘If all the people with integrity were to resign, then of course the criminals will take over.’

‘Today it is impossible to have integrity or honesty and to stay in politics in India,’ replied Suleiman. ‘The process you have to go through is so ugly, so awful, it cannot leave you untouched. Its nature is such that it corrodes, that it eats up all that is most precious and vital in the spirit. It acts like acid on one’s integrity and sincerity. You quickly find yourself doing something totally immoral, and you ask yourself: “What next?” ’

We fell silent for a few minutes, watching the sun setting over the sugar mill. Behind us, the bearer reappeared to announce that the Rajah’s
dal
and rice was finally ready. It was now nearly five o’clock.

‘In some places in India perhaps you can still achieve some good through politics,’ said Suleiman. ‘But in Lucknow it’s like a black hole. One has an awful feeling that the forces of darkness are going to win here. It gets worse by the year, the month, the week. The criminals feel they can act with impunity: if they’re not actually Members of the Legislative Assembly themselves, they’ll certainly
have political connections. As long as they split 10 per cent of their takings between the local MLA and the police, they can get on and plunder the country without trouble.

‘Everything is beginning to disintegrate,’ said Suleiman, still looking down over the parapet. ‘Everything.’

He gestured out towards the darkening fields below. Night was drawing in now, and a cold wind was blowing in from the plains: ‘The entire economic and social structure of this area is collapsing,’ he said. ‘It’s like the end of the Moghul Empire. We’re regressing in to a dark age.’

VRINDAVAN, UTTAR PRADESH
,
1997

The eye of faith can often see much that is hidden from the vision of the non-believer. To most secular visitors, Vrindavan appears to be nothing more than a rundown north Indian bazaar town, its dusty streets clogged with cows, beggars, bicycles and rickshaws. But to the pious pilgrim it is the dwelling place of Krishna, and thus – in that sense at least – an earthly paradise fragrant with the scent of tamarind and arjuna trees.

Devout Hindus believe that Krishna is still present in this temple town with its crumbling palaces and swarming
ashrams
, its open sewers and its stalls selling brightly coloured lithographs of the God Child. Listen carefully in Vrindavan, I was told by an old
sadhu
(holy man) on the riverbank, for if you are attentive you can still catch the distant strains of Krishna’s flute. In the morning, said the
sadhu
, the god can sometimes be glimpsed bathing at the
ghats
; while in the evening he is often seen walking with Radha along the bank of the Jumna.

Every year, hundreds of thousands of Hindu devotees come to Vrindavan, making their way barefoot to the Jumna along the
parikrama
which links all the town’s most holy temples and shrines. Most then head on to another neighbouring pilgrimage site: the mountain of Govardhan, which, according to legend, Krishna used as an umbrella, lifting it with his little finger. It is now not much more than a hillock, but this does not worry the pilgrims; they know the legend that the more sin proliferates in the world, the more the mountain is diminished.

Some who come to Vrindavan, however, never leave the town
again. For many Hindus believe that there is nowhere more holy in all India, and therefore that there is nowhere better to spend your final days, nowhere better to prepare for death.

The pilgrims come from many different castes and communities, from amongst the rich and the poor, from the north and south; but one group in particular predominates: the widows. You notice them the minute you arrive in Vrindavan, bent-backed and white-saried, with their shaven heads and outstretched begging-bowls; on their foreheads they wear the tuning-fork-shaped ash-smear that marks them out as disciples of Krishna. Some of them have slipped out of their homes and left their families, feeling themselves becoming an encumbrance; others have fled vindictive sons and daughters-in-law. Most have simply been thrown out of their houses. For in traditional Hindu society, a woman loses all her status the minute her husband dies. She is forbidden to wear colours or jewellery or to eat meat. She is forbidden to remarry (at least if she is of reasonably high caste; low-caste and Untouchable women can do what they want) and she is forbidden to own property. She may no longer be expected to commit
sati
and throw herself on her husband’s funeral pyre, but in many traditional communities, particularly in the more remote villages, she
is
still expected to shave her head and live like an ascetic, sleeping on the ground, living only to fast and pray for her departed spouse.

This practice receives a certain legitimacy in the ancient Hindu tradition that old people who have seen the birth of their grandchildren should disappear off in to the forest and spend their last days in prayer, pilgrimage and fasting. In modern India the custom has largely died out, but in some parts, notably rural Bengal, a form of it has survived that involves simply kicking bereaved grandmothers out of their houses and sending them off to the City of Widows.

Every day widows from all over India arrive in Vrindavan. They come to seek the protection of Krishna, to chant mantras and to meditate on their own mortality. They live in great poverty. In return for four hours of chanting, the principal
ashram
will give a
widow a cupful of rice and two rupees – about four pence. Otherwise the old women, a surprising number of them from relatively wealthy, high-caste, landowning families, subsist on what they can beg. They have no privacy, no luxuries, no holidays. They simply pray until they keel over and die. There are eight thousand of them at present in the town, and every year their number increases.

‘If I were to sit under a tree,’ said Kamala Ghosh, a local women’s rights activist, ‘and tell you the sadness of the widows of Vrindavan, the leaves of that tree would fall like tears.’

‘My husband died when I was seventeen years old,’ said Kanaklatha. ‘He had some sort of stomach disorder. I took him to lots of hospitals in Calcutta but he did not recover. He suffered for a month. Then he died.’

The old lady looked past me, her clouded eyes focused towards the
ghats
and the course of the holy river Jumna.

‘I still remember his face when they brought him to me,’ she said. ‘He was very fair, with fine, sharp features. When he was alive his eyes were unusually large, but now they were closed: he looked as if he was sleeping. Then they took him away. He was a landlord in our village, and greatly respected. But we had no children, and when he died his land was usurped by the village strongmen. I was left with nothing.

‘For two years I stayed where I was. Then I was forced to go to Calcutta to work as a maid. I wasn’t used to working as a servant, and every day I cried. I asked Govinda [Krishna], “What have I done to deserve this?” How can I describe to anyone how great my pain was? After three years Krishna appeared to me in a dream and said that I should come here. That was 1955. I’ve been here forty years now.’

‘Do you never feel like going back?’

‘Never! After my husband died and they took away everything I owned, I vowed never to look at my village again. I will never go back.’

We were standing in the main bazaar of Vrindavan. Rickshaws were rattling past us along the rutted roads, past the tethered buffaloes and the clouds of bees swarming outside the sweet shops. Behind us rose the portico of the Shri Bhagwan Bhajan
ashram
. Through its door came the sound of bells and clashing cymbals and the constant rising, falling eddy of the widows’ incessant chant:
‘Hare Ram, Hare Krishna, Hare Ram, Hare Krishna
 …’ Occasionally, above the chant of two thousand women, you could hear snatches of the soaring Bengali verses of the lead singer:

It was ten in the morning and Kanaklatha had just finished her four-hour shift. In her hand she held her reward: a knotted cloth containing a single cupful of rice and her two rupees. ‘We try to remember what we are chanting,’ said Kanaklatha, following my gaze, ‘but mostly we carry on so that we can eat. When we fall ill and cannot chant, the
ashram
doesn’t help: we just go hungry.’