Unity Amidst Diversity

Unity Amidst Diversity by Dr Rajendra Prashad

Short Intro.-

The first president of India, Dr Rajendra Prashad was born in Ziradei, in the Siwan district of Bihar. He was influenced by the courage, dedication, and conviction of Mahatma Gandhi. His determination toward the service of the nation inspired students like- Dr Shri Krishna Shinha, and Dr Anugrah Narayan. In October 1934, he was elected as president of the Indian National Congress during the Bombay Session.

Unity Amidst Diversity, though, is an essay but literally, it's an inaugural address to an all-India Cultural Conference in Delhi on March 15, 1951. His speech deals with the themes of non-violence, truth, self-aggrandisement, self-indulgence, self-gratification, and the mechanical world. He emphasised that the "Idea of service must be given universal acceptance".

At the commencement of the essay, Dr Prashad mentions that an unfamiliar person with India's characteristics can't consider it as a single nation rather than an aggregate of nations because here she/he will come across innumerable features. On precise observation, she/he will find that this nation does not only have all kinds of climates but the people of diverse geographical regions, have several languages, live with so much harmony that can't be put into words. He says such diversity as a necklace in which each gem enhances its beauty. Further to support his argument he says that the immortal principle is the principle of truth and ahimsa, which is vital for humanity, is rooted in our culture, is the cause of such diversity. He also mentions that our whole consciousness is suffered by this principle which occasionally incarnates itself into a humane form and makes us aware. And because of this we assimilate the people of different cultures and establish a link with love. We win the hearts of people and therefore, traces of our influences are still found all over the world.

However, Dr Prashad while placing his views on historical ethical consciousness i.e.- the idea of truth, non-violence, and renunciation, said that we cannot keep ourselves in isolation in the era of modern science so we should find a way in which harmony could be established between our indigenous culture and science. He showed his concern for people who value the competitive economic quality of ruthless self-aggrandisement over the idea of historical ethical consciousness. He points out that this aggressive egoism led to the emergence of class war, heartless politics and exploitation. Men have become a part of a machine and life is governed by the principle of "Might is Right".

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Character sketch of Rukmani- Nectar in a Sieve

Rukmani is a protagonist of highly acclaimed the novel "Nectar in a Sieve" published in 1954. The novel is authored by Kamla Markandey (1924 to 2004), who is known for her realistic portrayal of Indian society. The title of this Nobel is taken from Samuel Taylor Coleridge's short poem “Work Without Hope” (1825). As the heroine of this novel, Rukmani narrates her own life experiences, transformation, unfulfilled desires, and people whom she meets and her relationship with those people.

        Rukmini is the younger daughter of the village headman. She is the wife of Nathan and mother of eight children named- Irrawaddy, Arjun Thambi, Murugan, Raja, Selvan, Kuti and adopted child Pully. She is a friend of Kali, Janki, Kunti, Old Granny and Doctor Canny as well as a mother-in-law of Murugan's wife.

        Psychologically, she is a strong woman and has an optimistic disposition. When her desire for a Grand marriage like her sisters' remains unfulfilled, because of her father's financial condition, and she is bound to marry a poor farmer who has nothing but a small thatched hut. She accepts it quietly. When she reaches Nathan's house, after seeing her home she wants to cry and feels-

                  

                     "my knees, first the crime to one,

                      then, the other, and I sent down". 

but the glimpses of hope in his eyes give her an inner strength which holds her. She without complaining anything to him tries to be a good companion. In the ternary, when one of her children dies, she, rather than expressing her dissatisfaction, accepts it as a natural incident. In such a situation where movements of happiness are transitory, her positive and humble disposition develops internal courage that gives her the strength to work hard and stand with her family.

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        Rukmani's temperament is both traditional as well as progressive. When her daughter Irrawaddy turns 14, then Rukmani becomes anxious about her marriage which reveals her traditional temper, another instance of the same temper is unveiled when she forbades her son to work in a tannery because she has the prejudice notion that she does not belong to that class who works in tannery. On the contrary, her progressive temper is portrayed when she remarks on Muslim women. When she, at first, encounters a Muslim woman, fully covering her body she feels that this woman cannot enjoy the liberty and beauty of life, they are far from the warmth of the Sun and the touch of a cold breeze.

        Markandey, Through Rukmini, exemplifies the feminist rights and ability of a woman. being a woman, she helps her husband in the field. Like Nathan, she grows vegetables and sells them to support her family. Sometimes she earns more than Nathan and saves money for her daughter's wedding without acknowledgement of her husband. After marriage, She has no boy child which is why she goes to Doctor Kenny, a white man, for her treatment and when her daughter faces the same problem, Rukmani encourages her and helps her to go to Kenny. However, she takes these stapes without her husband's consent and also hesitates to disclose it because meeting a woman to an outsider in the absence of her husband and without his consent is considered indecorous. However, these stapes are examples of east-wast encounters where Rukmani, despite knowing the fact that if she is caught she will lose her place in her husband's eyes, tries to break the traditional restriction which has been put on women by society.

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