You must continue to evolve

An Enigma: “Janissary or Jaan Nisaar for whom?”

On a leisurely Sunday morning, while sipping my morning cup of tea, I was mesmerised by a beautiful song being played on Radio 106.40 FM from the movie ‘Kedarnath’:

“Na maaregi deewangi meri, Na maaregi awaragi meri,
Ke maaregi zyadaa mujhe maut se awaargi teri,
.Ke maaregi zyaada mujhe maut se…..
Naarazagi teri…….
Jaan Nisaar Hai, Jaan Nisaar, tere pyaar pe mere yaar, Jaan Nisaar hai….hmmm….hmmm…hmmmm“

Profound lyrics, enchanting music, and Arijit Singh’s very soulful voice all combined to create a very soothing magic. The emphasis on the phrase ‘Jaan Nissar Hai’ was simply superb. My knowledge of Urdu is limited to the lyrics of various songs and ghazals that I have heard since childhood; but I could understand their meaning during my romatic youth.

I just Googled the phrase Jaan Nissar, and, courtesy of typos, it came up Janissary.

The Turkish word Yeniçeri (pronounced: ye-nee-cheh-ree), which means ‘new soldier’, is the source of the term Janissary. A Janissary was a member of the Ottoman Empire’s elite infantry units, known for their loyalty and military prowess. They operated from the late 14th century till the early 19th century.

Jaan (life)-Nisaar (which signifies ‘to sacrifice’ or ‘to devote’) refers to an individual who is incredibly loyal, devoted, and ready to sacrifice their life for a person, cause, or nation.

Curiosity drove me to read in-depth about Janissary. Disgust and horror were my immediate reactions when I discovered more about this queer medieval practice of the Ottoman Sultans. To fulfil their ambition and greed to annex more territories, they evolved a weird practice of raising Janissaries.

Origins and Recruitment

In the late 14th century, Sultan Murad I (1362–1389), the third ruler of the Ottoman Empire, established ‘The Janissary Corps’ to create a personal army loyal only to the Sultan. Initially, the Janissary units were raised from a pool of people  comprising prisoners of war and slaves. Later, from 1380 to 1648, Janissaries were gathered under an abhorrent system known as the devshirme (Turkish=to collect), i.e., child levy enslavement or the “blood tax.” This system entailed the periodic compulsory military conscription of Christian boys, typically between the ages of 8 and 18, resulting in their forcible separation from their families. They underwent forced circumcision and were subsequently converted to Islam.

In the beginning, the Ottomans recruited Christian boys from Greece and Albania. Later, as the Ottoman empire expanded through victories in the Balkans, the devshirme system was extended to include Armenians, Bulgarians, Croats, Hungarians, Serbs, and Bosniaks. With time, Romanians, Georgians, Circassians, Ukrainians, and southern Russians were also enlisted as Janissaries. The selection process was rigorous. Only the strongest and most capable individuals were finally selected. Charles Darwin might have wondered about Janissaries’ selection process while incorporating the principle of the ‘Survival of the Fittest’ in the 5th edition of his celebrated work, ‘The Origin of Species’ (Theory of Evolution).

The young recruits were subjected to intense physical and mental training. They learnt not only the art of warfare but also various crafts, languages, and state affairs, preparing them for roles beyond the battlefield. The training inculcated the core Janissary ethos of loyalty, discipline, and a sense of fraternity.

Military Role and Tactics

The Sultan initially raised the Janissaries as personal guards—his private force: the “Slaves of the Gate.” To the Christians, the entire system evoked feelings of horror and disgust, as these recruits, now part of the Islamic army, would engage in combat against their fellow Christians. Arguably, this system contributed to the Ottoman state’s efforts to convert and Islamize their non-Muslim subjects.

Interestingly, it was a reflection of the Turks’ recruitment as military slaves by the Caliph of Baghdad in the 9th century, at the frontiers of the Islamic world. By the end of the 10th century, Islam was firmly established among the Turks. Because of their military capabilities and enterprise, Turks overthrew their masters in the middle of the 11th century and established the Seljuk Turkish dynasty in Baghdad. By the end of the 11th century, Turks were ruling the Islamic world, straggling Central Asia to Egypt. As conformists to the Sunnis Islamic traditions, Turks gained legitimacy vis-a-vis the unrothodox Shia dynasty of Egypt. They became the new flagbearers of the miilitant Islam, legitimising their lust for plunder as pious service to Allah besides waging war (Jihad) against infidels and unorthodox Islam.

Now coming back to Janissaries. Soon since their inception, Janissaries evolved into a formidable standing army, which was integral to the Ottoman military machinery.

The bulk of the medieval armies in those times were composed of either feudal levies or tribal warriors. European feudal law required that the landowners could call all peasants, freemen commoners, and noblemen aged 15 to 60 who resided in the countryside or urban areas, for military duty, whenever the king or the local lord required it. This practice was known as feudal levies (military conscription). Persons so conscripted were required to bring along weapons and armour according to their wealth. These armies were generally poorly trained.

The Janissaries, in stark contrast to the above, were a professional force. Their rigorous training, discipline, and innovative use of firearms gave them a significant edge over many of their adversaries. Janissaries, unlike the typical slaves, were paid regular salaries. They stayed in barracks. They had to wear distinctive uniforms, maintain only a moustache, and refrain from sporting a beard. To ensure complete loyalty to the Ottoman Sultan, they could not engage in trade or marry before the age of 40. Thus they were the first professionally paid army since the times of the Romans.

The Janissary tactics were characterised by a blend of traditional infantry warfare and gunpowder weapons. They were among the first military units in the world to equip themselves with muskets and artillery, which they used to devastating effect in battles and sieges. They became a versatile force because of their adaptability and cohesion. Capable of operating in diverse terrains and conditions, Janissaries played a crucial role in the expansion and consolidation of the Ottoman power across three continents. In 1605, they became one of Europe’s first armies to use rotating lines of volley fire in battle.

The Janissaries played a pivotal role in several key Ottoman victories, especially the capture of Constantinople in 1453, which marked the end of the Byzantine Empire. Paradoxically, on May 29, 1453, Hasan of Ulubat, heading the Janissary Corps, planted the Ottomans’ flag of Islam on the walls of the Christian city of Constantinople. Janissaries, like other army units, also indulged in the depredation, the callous slaughter of the local population, and the rapacious plunder of the city’s wealth. They also ransacked the Great Church of St. Sophia.

Janissaries were also instrumental in the Ottomans’ victories in the Siege of Rhodes (1522) and the Battle of Mohács in 1526, which opened the way for Ottoman dominance in Hungary. Their presence on the battlefield was often enough to inspire confidence in Ottoman troops and strike fear into their enemies.

Janissaries also served as policemen, palace guards, and firefighters during peacetime.

Political Power and Decline

Over a while, the Janissaries’ role expanded beyond the military sphere, resulting in their metamorphosis into a powerful political entity within the Ottoman state. The Ottoman state granted them various privileges, including exemption from taxes and the right to engage in trade. Their influence grew to such an extent that they could make or unmake sultans, often using their power to demand higher wages and better conditions.

However, this growing power also sowed the seeds of their decline. By the 17th century, the devshirme system had been abandoned, and the corps began to accept recruits from various backgrounds, including free Muslims. This led to a decline in the rigorous standards that had previously defined the Janissaries. They became increasingly involved in political intrigue and corruption, often acting as kingmakers rather than soldiers.

The corps’ refusal to modernise and adapt to new military technologies further eroded their effectiveness. By the early 19th century, the once-elite force had become a shadow of its former self, more concerned with maintaining its privileges than with serving the state.

The Auspicious Incident and Abolition

The Janissaries’ downfall came during the reign of Sultan Mahmud II, who sought to modernise the Ottoman military and state apparatus. After several failed attempts to reform the corps, Mahmud II took decisive action in 1826, which came to be known as the “Auspicious Incident.” The Sultan ordered the annihilation of the Janissary Corps, mobilising loyal troops and artillery to crush the rebellious soldiers. Thousands of Janissaries were killed or exiled, and the corps was disbanded, bringing an end to nearly five centuries of Janissary history.

Legacy

Their often controversial role in Ottoman history notwithstanding, the Janissaries left an indelible mark on the military and political landscape of the empire. They were instrumental in shaping the Ottoman state, serving as a model of a professional standing army that many European states would later emulate. The memory of the Janissaries lives on in popular culture and history, symbolising both the strength and eventual stagnation of the Ottoman military system.

The Janissaries’ saga is a complex tale of loyalty, power, and the challenges of adapting to a changing world. Their rise and fall reflect the waxing and waning of the Ottoman Empire itself, from a dynamic and expanding power to a state struggling to maintain its relevance in the modern age.

P.S. “Janissary” and “Jaan Nisaar” are not directly related either linguistically or etymologically, but they both convey a sense of loyalty and devotion, although in different historical and cultural contexts.

References:

  1. 1453—The Holy War for Constantinople and the Clash of Islam and the West, by Roger Crowley
  2. Articles on Wikipedia relating to Janissary

ईश्वर का कोई धर्म नहींहै; धार्मिक विभाजन मानव निर्मित हैं।



    यू-ट्यूब पर मजेदार पंजाबी कॉमेडी श्रृंखला हसब-ए-हाल और डिजिटल रंगीले के कुछ कड़ियाँ देखने के बाद, मुझे यह जानकर सुखद आश्चर्य हुआ कि आम पाकिस्तानी पंजाबी भारतीय पंजाबियों से शायद ही अलग हैं। उनके पहनावे की शैलियाँ, चेहरे का रूप रंग, नस्ल, पाक कला और खानपान का रुझान , रीति-रिवाज और बोल चाल की भाषा इत्यादि बहुत सी समानताओं को चिह्नित करते हैं। यदि कोई भी पाकिस्तानी कार्यक्रम स्पष्ट रूप से खुद को एक पाकिस्तानी श्रृंखला के रूप में नहीं बताए और पाकिस्तानी स्थानों या धार्मिक अभिवादन का संदर्भ न दे , तो आप इसे एक भारतीय श्रृंखला मानने  की गलती कर सकते हैं। यहां तक कि वे जिन हास्य स्थितियों को चित्रित करते हैं, वे उल्लेखनीय रूप से यथार्थवादी हैं, जो भारतीय परिवारों, समाज, राजनीति, नौकरशाही ढांचे और पुलिस व्यवस्था की वास्तविकताओं को दर्शाती हैं। यह व्यापक रूप से स्वीकार किया जाता है कि भारतीय फिल्में, फिल्मी सितारे और फिल्मी गीत पाकिस्तान में बेहद लोकप्रिय हैं। इसी तरंह  पाकिस्तानी गज़ल  गायक और टेलीविजन धारावाहिक भारत में लोकप्रिय हैं।  मैंने कई भारतीय महिलाओं जो चाहे अधेड़ उम्र की हों या युवा, को पाकिस्तानी सूट लेने  की  तीव्र इच्छा व्यक्त  करते देखा है । पाकिस्तानियों के साथ बातचीत हमेशा सुखद और सौहार्दपूर्ण रही है। मेरे कई दोस्तों ने , चाहे वो आम व्यवसायी हों या नौकरशाह वर्ग के,  मुझे पाकिस्तानी आतिथ्य के किस्सों को बड़े चाव से सुनाया है। उन्हें लगता है कि भारत में हम पाकिस्तानी  आवभगत  की  बराबरी नहीं कर सकते।

फिर फर्क कहाँ है?

भारी मन से, मुझे यह कहना पड़ता है कि धर्म ने भारत और पाकिस्तान के बटवारे में महत्वपूर्ण भूमिका निभाई है। क्रोध और शत्रुता ने पाकिस्तान की स्थापना के समय से ही भारत-पाक संबंधों को प्रभावित किया है; यह एक गंभीर दुर्भाग्य है जो आज भी बरक़रार है। दोनों देश रक्षा क्षेत्र में लाखों रुपये खर्च करते हैं। हथियारों के आयात में भारत पहले स्थान पर है, जबकि पाकिस्तान पांचवें स्थान पर है। ऐसा लगता है कि आपसी सम्बन्धों  के सुधारने की कोई उम्मीद नहीं है, जबकि दोनों देशों के आम लोग जहां भी मिलते हैं , आपस में प्रेम और सौहार्द से मिलते हैं।

क्या कोई भी धर्म उन लोगों के खिलाफ घृणा और हिंसा की वकालत करता हैं जो किसी और  धर्म का पालन करते हैं? मैंने बचपन से ही सुना है कि दुनिया का प्रत्येक धर्म प्रेम, मानवता, शांति, भाईचारे और अन्य धर्मों के प्रति सम्मान की शिक्षा देता है। ये हर व्यक्ति की स्वतंत्रता और पसंद है को वो किस धर्म को अपना कर उसका पालन करना चाहता है। धर्म एक सभ्य इंसान बनने के लिए नैतिकता और मूल्यों को सिखाता है। परिवार और समाज में किसी का जन्म विशुद्ध रूप से संयोग से होता है, और यह योजनाबद्ध नहीं होता है। एक धर्म दूसरे से कमतर या श्रेष्ठ कैसे हो सकता है? अफसोस की बात है कि कई शासकों ने लोभ और महत्वाकांक्षाओं से वशीभूत होकर  लोगों को धर्म के नाम पर युद्ध करने के लिये प्रोत्साहित किया है। उन्होंने अपनी जटिल व्याख्याओं के साथ धार्मिक शिक्षाओं को विकृत किया और अपने लोगों और अन्य लोगों पर युद्ध थोपे। उनका वास्तविक उद्देश्य अपनी महत्वकांक्षाओं को पूरा करना और अपनी आबादी के लिए और संसाधनों को  जुटाने  के लिए अधिक क्षेत्रों को जीतना था। इतिहास विजयी शासकों  की कहानियों से भरा हुआ है, जिन्होंने अपनी सेनाओं को पराजित भूमि को लूटने और वहां के पुरुषों, महिलाओं और बच्चों  को गुलाम बनाने की अनुमति दी।  पराजित लोगों ने अकथनीय अत्याचारों और हत्याओं को सहन किया। क्या धर्म इनका आदेश देते हैं? मुझे लगता है कदापि नहीं। पर ऐसी अशोभनीय घटनाएँ होती आई है, फिर चाहे वो  हमलावर कोई भी थे; चाहे अरब, मंगोल, तुर्क, अफगान, पुर्तगाली, नेदरलैंड के, या  ब्रिटिश और  फ्रांसीसी।

भारतीय कहानी बहुत पुरानी है।


1947 में पाकिस्तान (बांग्लादेश सहित) में भारत के विभाजन के बीज बहुत पहले 712 ईस्वी में बोए गए थे, जब मुहम्मद बिन कासिम के नेतृत्व में 6,000 सीरियाई घुड़सवार सेना, एक बड़ी ऊंट सेना और  सामान से लदी 3000 ऊंटों की  टुकड़ी वाली एक दुर्जेय अरब सेना ने सिंध पर आक्रमण किया था। पांच ‘पत्थर प्रक्षेपी यंत्र’, वर्तमान कराची के पास एक अंतर्देशीय वाणिज्यिक बंदरगाह, देबल में, मुख्य सेना में शामिल होने के लिए समुद्र द्वारा भेजे गए थे। 500 आदमी प्रत्येक ऐसे यन्त्र को संचालित कर सकते थे, जिनमे विनाशकारी बमबारी की क्षमताएँ थीं। धार्मिक उत्साह और समृद्ध प्रांत को लूटने की संभावनाओं से प्रेरित होकर कई और सैनिक और साहसी उसकी यात्रा में उसकी सेना में शामिल हो गए। 17 वर्षीय कासिम, फारस का गवर्नर था, और वह दमिश्क में स्थित उमय्यद खलीफा के इराक के अरब गवर्नर, हजज बिन यूसुफ (जो उसका चाचा भी था ) के आदेश का पालन करते हुए सिंध पर आक्रमण करने आया था।

 
प्राचीन काल से ही गुजरात, मालाबार और केरल के पश्चिमी तटीय भारतीय बंदरगाहों के माध्यम से भारत की अरबों के साथ समृद्ध व्यापारिक परंपराएँ थीं। अरब के इस्लाम से प्रभावित होने के बाद भी वाणिज्य की ये परंपरा जारी रही, जबकि तब अरब खलीफा व्यापार से साम्राज्य-निर्माण की ओर अग्रसर थे। भारतीय राजाओं के सहिष्णु धार्मिक रवैये के कारण, अरब व्यापारी कई बंदरगाह शहरों और यहां तक कि शाही राजधानियों में भी अपनी मस्जिदें और घर बना पाए  थे। अरबी स्वतंत्र रूप से अपने धर्म का पालन कर सकते थे और अपनी अनूठी जीवन शैली को बनाए रख सकते थे। कुछ भारतीय राजाओं के उदार दृष्टिकोण के कारण अरबों को उच्च प्रशासनिक और सैन्य पदों पर भी नियुक्त किया गया। कुछ लोगों ने अपनी सेनाओं में अरब सेनाओं की भी भर्ती की थी। मोपला (मापिला से, जिसका अर्थ है दूल्हा या बच्चा) मालाबार में एक मुस्लिम समुदाय है, जो अरबों और स्थानीय आबादी के बीच वैवाहिक गठबंधन से विकसित हुआ। यही कारण है कि वर्तमान केरल समाज आज भी विभिन धर्मों और संस्कृतियों का इंद्रधनुष है।

उस समय सिंध पर ‘चाच’ नामक ब्राह्मण के पुत्र राजा दाहिर का शासन था। चाच, राय राजवंश के, राय सहासी द्वितीय के उत्तराधिकारी बने और उन्होंने ब्राह्मण राजवंश की स्थापना की। राय राजवंश बौद्ध था, और  समय सिंध की आबादी का एक बड़ा अल्पसंख्यक समुदाय बौद्ध था।

इतिहासकारों ने मुहम्मद के आक्रमण के दो कारण बताए हैंः


सबसे पहले, महत्वाकांक्षी अरब खलीफाओं का मानना था कि अल्लाह (ईश्वर ) उनके पक्ष में थे, और वे अजेय थे! अपने धार्मिक उत्साह और सैन्य शक्ति की बदौलत अरबों ने चीन की सीमाओ से लेकर अटलांटिक महासागर के तट तक की धरती, जिसमें मध्य एशिया, अफगानिस्तान, मध्य पूर्व, उत्तरी अफ्रीका, स्पेन और दक्षिणी फ्रांस  तक फैले क्षेत्रों को जीत लिया। यह सब पैगंबर मुहम्मद की मृत्यु ( 632 ईस्वी )के बाद लगभग एक सदी में हासिल किया गया था । चूँकि वे पहले ही अफगानिस्तान और फारस जीत चुके थे, वे भारत में विस्तार के लिए तैयार थे। सिंध, अरब द्वारा जीते गए बलूचिस्तान की सीमा के साथ लगा हुआ था। अतीत में, भारत ने ठाणे (636 ईस्वी), भरूच (643 ईस्वी) और सिंध के देबल में अरब आक्रमणों को बहादुरी से खदेड़ दिया था (643 ईस्वी).

 
दूसरा कारण था कि  सिंध के राजा अपने तटों पर सक्रिय समुद्री डाकुओं को नियंत्रित करने में असमर्थ थे; वे नियमित रूप से कच्छ, देबल और काठियावाड़ में अपने ठिकानों से अरब नौवहन को निशाना बनाते थे।

जो घटना अरबियों   के आक्रमण का कारण बनी, वह इस प्रकार थी:

“सिंधु डेल्टा में सक्रिय कुछ समुद्री डाकुओं ने बंदरगाह शहर देबल से एक अरब जहाज पर कब्जा कर लिया था। यह जहाज सीलोन (श्रीलंका) के राजा की और खलीफा अल-वालिद प्रथम के लिए  उपहार ले जा रहा था। जहाज को लूटने के अलावा, समुद्री डाकुओं ने उस पर सवार अरब लड़कियों का भी अपहरण कर लिया। वे एक मुसलमान व्यापारी की अनाथ बेटियाँ थीं जिसकी श्रीलंका में मृत्यु हो गई थी। इराक के गवर्नर हज्जाज को जैसे ही इस घटना के बारे में पता चला  तो उसने तुरन्त  राजा दाहिर को पत्र लिखकर मांग की कि अरब लड़कियों को तुरंत रिहा किया जाए, इस मामले में  शामिल समुद्री डाकुओं को दंडित किया जाए और जो  नुकसान हुआ उसके लिए मुआवज़ा दिया जाए। राजा दाहिर ने कहा कि वह मांगों को पूरा नहीं कर सकते क्योंकि समुद्री डाकुओं पर उनका कोई नियंत्रण नहीं था। हजाज को दाहिर का ये जवाब सही नहीं लगा; क्योंकि उस समय भारत के कई तटीय शासकों को समुद्री डाकुओं के साथ सांठगांठ करने और उनकी लूट को साझा करने के लिए जाना जाता था। हजज ने दो दंडात्मक अभियान भेजे, एक भूमि से और दूसरा समुद्र से। लेकिन दोनों असफल रहे।


मुहम्मद बिन कासिम के नेतृत्व में, सिंध को जीतने और राजा दाहिर को सबक सिखाने के लिए यह तीसरा अभियान था। मुहम्मद ने छोटे, लेकिन खतरनाक मकरान (बलूचिस्तान) समुद्री तट मार्ग को अपनाया। यह वही  शुष्क मार्ग था जिसके माध्यम से सिकंदर ईसा पूर्व चौथी शताब्दी में भारत से पीछे हट कर गया था। कुछ प्रारंभिक असफलताओं का सामना करना करने के बावजूद, अरब सेना ने ‘देबल किले’ पर धावा बोल दिया, जहाँ राजा दाहिर की सेना अच्छी तरह से तैनात थी। हालाँकि राजा दाहिर की सेना ने कड़ा प्रतिरोध किया, लेकिन वह घातक ‘पत्थर प्रक्षेपी यंत्र’ द्वारा की गई बमबारी का सामना नहीं कर सकी। तीन दिनों तक, देबल में बेरहमी से नरसंहार और संपत्ति की लूटपाट की गई। सिंध के सरदारों को डराकर अधीनता में लाना मुहम्मद की रणनीति थी। मुहम्मद ने उन सभी वयस्कों को मार डाला जिन्होंने मुसलमान बनने से इनकार कर दिया था। उनकी पत्नियों और बच्चों को गुलाम बना लिया गया । मुहम्मद ने पारंपरिक लूट (घनिमा) का पांचवां हिस्सा खलीफा के खजाने में भेजा, बाकी को अपने सैनिकों के बीच विभाजित किया। अपनी संचार और आपूर्ति की लाइन को सुरक्षित करने के लिए, मुहम्मद ने देबल में एक छावनी की स्थापना की। फिर वह राजा दाहिर का सामना करने के लिए सिंधु नदी के किनारे उत्तर की ओर बढ़ा।

रास्ते में उन्होंने नेरुन पर विजय प्राप्त की, जो आधुनिक हैदराबाद (पाकिस्तानी शहर ) के दक्षिण में है। सहवन, एक वाणिज्यिक केंद्र, ने बिना किसी प्रतिरोध के आत्मसमर्पण कर दिया। बहुत बहादुरी से लड़ने के बावजूद, निचले सिंध के जाट अंततः हार गए। सिंधु के पूर्वी तट पर डेरा डाले हुए, मुहम्मद कासिम ने जाटों और नाविकों के साथ सौदेबाजी करने के बाद, “बेट द्वीप के राजा” मोकाह बसाया की सहायता प्राप्त की। उनकी सहायता से, उन्होंने जून 712 ईस्वी में सिंधु नदी पार की, और भट्ट के ठाकुर और पश्चिमी जाटों की सेना उनके साथ शामिल हो गई।

वह ब्राह्मणाबाद (हैदराबाद के उत्तर) के किले के पास पहुंचे जहाँ दाहिर अपने सेना के साथ लड़ने के लिए तैयार था। वहाँ, दाहिर की सेना के साथ एक भयंकर युद्ध हुआ, जिसमें पूर्वी जाट भी शामिल थे। हाथी पर बैठे दाहिर ने बहादुरी से लड़ाई में भाग लिया, जो पूरे दिन जारी रही। एक अरब सैनिक के अग्नि तीर ने दाहिर के हौदे में आग लगा दी। दाहिर हाथी से उतरा और बहादुरी से लड़ा, लेकिन शाम होते  उसकी मौत हो गई। उनके सैनिक दहशत में भाग गए, जबकि अरब सेना बेरहमी से नरसंहार में लिप्त हो गई। दाहिर के कटे हुए सिर को अभियान की लूट के पारंपरिक हिस्से के साथ खलीफा को एक तोहफे  के रूप में भेजा गया।


जब अरब सेना किले में घुस गई, तो दाहिर की एक रानी आग में जल कर  सती हो गई । एक अन्य रानी, रानी लाडी ने आत्मसमर्पण कर दिया और अंत में मुहम्मद से शादी कर ली। दाहिर की दो कन्याओं, सूर्यदेवी और परमालदेवी को पकड़ लिया गया  और उन्हें खलीफा के पास श्रद्धांजलि के रूप में भेज दिया।


मुहम्मद ने सिंध के सरदारों और जनता को जीतने के लिए कूटनीति और आतंक दोनों का इस्तेमाल किया। उन्होंने विरोध करने वालों को मार डाला, उनकी महिलाओं और बच्चों को पकड़ लिया और उनके मंदिरों को अपवित्र कर दिया। उन्होंने उन लोगों को पूर्ण सुरक्षा प्रदान की, जिन्होंने समर्पण कर के अपना जीवन जारी रखने की अनुमति मांगी । बौद्ध निवासी बेहद शांतिप्रिय, अहिंसक और व्यापार और वाणिज्यिक गतिविधियों में थे। उन्होंने तुरंत आत्मसमर्पण कर दिया। मुहम्मद ने सभी शत्रु सैनिकों का सिर कलम करते हुए कारीगरों, व्यापारियों और आम लोगों को बख्शा। मुहम्मद ने उन नागरिकों पर जिज़्या (चुनाव कर) लगाया जो इस्लाम में परिवर्तित नहीं हुए थे। सरकार ने उन्हें अपनी मूर्तियों की पूजा जारी रखने और यहां तक कि अधिक मंदिरों का निर्माण करने की अनुमति दी। ब्राह्मणों को समाज में उनकी प्रमुख स्थिति में बहाल किया गया, और उन्होंने बदले में, लोगों को अरबों के अधीन होने और जिज़्या का भुगतान करने के लिए राजी किया। ब्राह्मणों को व्यापारियों, हिंदू प्रमुखों और आम लोगों से अपनी प्रथागत फीस वसूलने की प्रथा जारी रखने की अनुमति दी गई थी।


युद्ध में जीते हुए क्षेत्रों के प्रशासन को व्यवस्थित करने के बाद, मुहम्मद उत्तर की ओर बढ़ा;  रास्ते में कई लड़ाइयाँ लड़ते हुए, 713 ईस्वी की शुरुआत में उसने मुल्तान शहर पर कब्जा कर लिया। मुहम्मद ने तीन साल तक सिंध पर शासन किया और बाद में खलीफा ने उन्हें वापस बुला लिया। मुहम्मद,  जिसने खुद बहुत बहादुरी और क्रूरता से  युद्ध लड़े थे, का स्वयं का अंत दुखद हुआ। इराक में नए खलीफा ने कथित तौर पर उसे  जंजीरों में बांध दिया और कैद कर लिया; कैद में ही उसकी मौत हो गई।


उमय्यद खलीफा उमर बिन अब्दुल अज़ीज़ (717-720 ईस्वी) ने हिंदू राजकुमारों को इस्लाम में परिवर्तित करने की नीति का जोरदार तरीके से पालन किया। राजा दाहिर के बेटे जयसिंहा ने भी इस्लाम धर्म अपना लिया लेकिन बाद में उसे छोड़ दिया। वह युद्ध के मैदान में मारा गया। भारत के अंदरूनी हिस्सों में कई छापों के बावजूद, काठियावाड़ और उज्जैन तक पहुंचने के बाद भी, अरब अधिक क्षेत्रों को जीतने में सफल नहीं हो सके।  तीन शताब्दियों के लम्बे अंतराल में  अरब शासन की पकड़ सिंध पर मजबूत होती गयी। इससे भारत के पश्चिमी तट पर अरब व्यापार को मजबूत करने में मदद मिली। अरबों ने भारत के पूर्वी तट पर नई बस्तियाँ भी स्थापित कीं, जो दक्षिण पूर्व एशिया तक फैली हुई थीं। इसके परिणामस्वरूप अरब जनजातीय जीवन और सिंधी जनजातीय प्रतिरूपों का एकीकरण भी हुआ। अरबों ने स्थानीय रीति-रिवाजों और शिष्टाचार को अपनाया। कुरान का अनुवाद 886 ईस्वी में एक स्थानीय हिंदू प्रमुख के अनुरोध पर सिंधी में किया गया था। सिंध की शहरी आबादी अरबी और संस्कृत दोनों बोलने लगी। कुफा के चमड़ा श्रमिकों ने सिंध और मकरान के चर्मकारों को खजूर के साथ चमड़ा बनाने की कला में प्रशिक्षित किया, जिससे नरम चमड़े का उत्पादन हुआ। सिंध के चमड़े के जूते खलीफा के क्षेत्रों के लिए ‘प्रीमियम लक्जरी आइटम’ बन गए। सिंध ऊंटों की उन्नत नस्लों की पड़ोसी देशों में मांग थी। अब्बासिद दरबारों ने चिकित्सा, खगोल विज्ञान, नैतिकता और प्रशासन पर संस्कृत रचनाओं का अरबी और फारसी में अनुवाद किया।

सिंध के काफी  लोग, जो पहले हिंदू और बौद्ध थे, इस्लाम में परिवर्तित हो गए और इस्लामी संस्कृति में आत्मसात हो गए। यही बात बाद में हुई, जब महमूद गजना ने 1001 ईस्वी से 1025 ईस्वी में शुरू होने वाले हमलों की एक श्रृंखला में भारत पर हमला किया, जिसके बाद 1191 और 1192 ईस्वी में मुहम्मद गोरी के हमले हुए।


इसलिए, ज्यादातर बल और आतंक के माध्यम से और कुछ अवसरों पर स्वेच्छा से, सिंध और पंजाब के लोग, जो पहले समान सांस्कृतिक विरासत और धर्म साझा करते थे, हिंदू और मुसलमानों में विभाजित हो गए। चूंकि विजेता प्रशासनिक कारणों से समाज में बड़ी गड़बड़ी पैदा नहीं करना चाहते थे, इसलिए उन्होंने लगो को इस्लाम धर्म अपनाने के लिए केवल प्रोत्साहित किया और धर्मांतरण के लिए मजबूर नहीं किया।  परन्तु अंग्रेजों की ‘फूट डालो और शासन करो’ की नीति हिंदुओं और मुसलमानों के बीच दरार डालती रही, जिससे अंततः भारत का विभाजन हुआ।

अफ़सोस! भारत-पाक सीमा के दोनों ओर के लोग काफी हद तक समान हैं। लेकिन गहरे धार्मिक विभाजन के फलस्वरूप, जिसे  बाद में राजनीती  और सियासत का लिबास पहना दिया गया  … अंतत  दो राष्ट्र बन गए: भारत और पाकिस्तान ।

God has no religion; religious divisions are man-made.

After watching a few episodes of the hilarious Punjabi comedy series Hasb-e-Haal and Digital Rangeelay on YouTube, I was pleasantly surprised to discover that ordinary Pakistani Punjabis are hardly any different from Indian Punjabis. Sartorial styles, facial appearances, racial stock, culinary inclinations, customs, and language mark the similarities. If an episode doesn’t explicitly identify itself as a Pakistani show and doesn’t have reference to Pakistani locations or religious greetings, you might mistake it for an Indian one. Even the comedic situations they portray are remarkably realistic, mirroring the realities of Indian families, society, polity, bureaucratic framework, and police setup. It is widely acknowledged that Indian films, film stars, and songs are popular in Pakistan. Whereas Pakistani Ghazal singers and television serials are equally famous in India. I have encountered numerous women, both young and old, who express a strong desire to flaunt Pakistani suits as a part of their wardrobe. Interactions with Pakistanis have always been delightful and cordial. I have many friends, both common businessmen and bureaucrats, who have fondly narrated the tales of Pakistani hospitality, which, they feel, we in India can’t match.

Where lies the difference then?

With a heavy heart, I must assert that religion plays a crucial role in the formation of two nations. Anger and hostility have marred Indo-Pak relations since the very inception of Pakistan, a grave misfortune that persists today. Both countries spend millions of rupees in the defence sector. India ranks number one in arms imports, while Pakistan is closely following at number five. There appears to be no hope for a thaw between our political and military hostilities, while the common people of both nations indulge in bonhomie whenever they meet.

Do religions advocate hatred and violence against human beings who follow a different religion? I have heard right since my childhood that each religion in the world teaches love, humanity, peace, brotherhood, and respect for other religions. To follow and practice a particular religion is one’s choice, as religion teaches morality and values to become a decent human being. One’s birth in a family and society is entirely random and unplanned. How can one religion be inferior or superior to the other? Regrettably, avarice and self-aggrandisement infused the leaders who encouraged religious wars. They distorted the religious teachings with their convoluted interpretations and imposed wars on their populace and others. Their real aim was to win more territories to administer and gain resources for their populations. History is replete with stories of victorious leaders allowing their armies to plunder and loot the vanquished lands, taking booty and enslaving the defeated people, including men, women, and children. The conquered people endured unspeakable atrocities, decapitations, and killings. Do religions enjoin these? I think the answer is a big ‘no’. This phenomenon has occurred regardless of whether the attackers were Arabs, Mongols, Turks, Afghans, Portuguese, Dutch, British, or French.

The Indian story is very old…

The seeds of India’s partition in 1947 into Pakistan (including Bangladesh) were sown much earlier in 712 AD, when a formidable Arab army comprising 6,000 Syrian cavalry, a large camel corps, and a baggage train of 3000 camels, under Muhammad bin Qasim, invaded Sindh. Five ballistae, i.e., the huge catapults for hurling large stones as missiles, were shipped by sea to join the main army at Debal, an inland commercial port, near present-day Karachi. 500 men could operate each ballista, which possessed devastating bombardment capabilities. Many more troops and adventurers joined his army on its journey, propelled by religious zeal and prospects of plundering the prosperous province. Qasim, then just 17, was the governor of Persia, and he came following the orders of his uncle Hajjaj bin Yusuf, the Arab governor of Iraq, of the Umayyad Caliph, based in Damascus.

Arabs had rich trading traditions with India since ancient times, through Indian ports on the western coastline along Gujarat, Malabar, and Kerala. These commercial interactions continued even after Arabia was influenced by Islam, and the Arab Caliphs switched from trade to empire-building. Because of the tolerant religious attitudes of Indian Kings, Arab traders could build their mosques and homes in several port cities and even in royal capitals. Arabs could freely practice their religion and maintain their unique lifestyles. Arabs, because of the eclectic outlook of some Indian kings, also got employed in high administrative and military positions. A few kings had also recruited Arab forces in their armies. Moplahs (from mapilla, meaning bridegroom or child), a Muslim community in Malabar, developed from the matrimonial alliances between Arabs and the local population. That is why even the present Kerala society is a rainbow of religions and cultures.

In those times, Sindh was ruled by Raja Dahir, the son of a Brahman named Chach, who had succeeded Rai Sahasi II of the Rai dynasty and founded the Brahman dynasty. Rai dynasty was Buddhist, and a large minority of the population was Buddhist.

Historians have ascribed two reasons for Muhammad’s invasion:

First, the ambitious Arab Caliphs believed that God was on their side, and they were invincible! With their religious fervour and military might, they won territories spanning Chinese frontiers to the shores of the Atlantic Ocean, covering Central Asia, Afghanistan, the Middle East, North Africa, Spain, and Southern France. All that was achieved in almost a century after the death of Prophet Muhammad (in 632 AD). Since they had already won Afghanistan and Persia, they were ready for expansion into India. Sindh shared a border with Arab-conquered Baluchistan. In the past, India valiantly repelled Arab invasions at Thane (636 AD), Bharuch (643 AD), and Debal in Sindh (643 AD).

Second, the Kings of Sindh could not control pirates operating from their coasts; they regularly targeted Arab shipping from their bases in Kutch, Debal and Kathiawar. The incident that sparked the invasion was:

“Pirates operating in the Indus Delta had captured an Arab ship off the port city of Debal. The ship was carrying gifts from the king of Ceylon (Sri Lanka) to the Caliph Al-Walid I. Besides plundering the ship, the pirates also abducted the Arab girls who were on board. They were the orphan daughters of a Muslim merchant who had died in Sri Lanka. Hajjaj, the Governor of Iraq, on learning about the incident, wrote to King Dahir, demanding that the girls be released forthwith, the pirates involved be punished, and compensation be paid for the damage so caused. King Dahir expressed that he couldn’t fulfil the demands as he had no control over the pirates. His reply appeared to be specious as many coastal rulers of India in those times were known to connive with the pirates and share their booty.” Hajjaj sent two punitive expeditions, one by land and the other by sea. But both were unsuccessful.

Under Muhammad bin Qasim, this was the third expedition to conquer Sindh and teach King Dahir a lesson. Muhammad adopted the short but hazardous Makran (Baluchistan) seacoast route. It was the same treacherous, arid route through which Alexander had retreated from India in the 4th century BC. Though facing some initial setbacks, the Arab army stormed into Debal Fort, where King Dahir’s garrison was well entrenched. Though King Dahir’s army offered stiff resistance, it couldn’t withstand the bombardments by the lethal ballistae. For three days, Debal witnessed ruthless carnage and plunder of its wealth! It was Muhammad’s strategy to terrify the chieftains of Sindh into submission. Muhammad killed all the adults who refused to become Muslims. He also enslaved their wives and children. Muhammad sent the customary one-fifth of the booty (ghanima) to the Caliph’s treasury, dividing the rest among his soldiers. To secure his line of communication and supply, Muhammad established a garrison at Debal. Then he proceeded northwards along the river Indus to confront King Dahir.

On the way, he conquered Nerun, which is south of modern Hyderabad (in present Pakistan). Sehawan, a commercial centre, surrendered without much resistance. Despite their valiant fight, the Jats of lower Sindh ultimately lost. While camped on the east bank of the Indus, Muhammad Qasim, after bargaining with the river Jats and boatmen, secured the aid of Mokah Basayah, “the King of the island of Bet.” With their assistance, he crossed the river in June 712 AD, and the forces of the Thakore of Bhatta and the western Jats joined him.

He moved to the fortress of Brahmanabad (north of Hyderabad), where Dahir was ensconced. Upon reaching there, a fierce battle ensued with Dahir’s army, which also included Eastern Jats. Dahir, seated on an elephant, bravely joined the fight, which continued throughout the day. An Arab soldier’s naphtha arrow set Dahir’s howdah on fire. Dahir dismounted and fought valiantly, but the evening saw his death. His soldiers fled in panic while the Arab army indulged in a wanton massacre. Dahir’s severed head was sent as a trophy to the Caliph along with the customary share of booty plundered in the campaign.

When the Arabs barged into the fortress, one of Dahir’s queens committed sati. Another queen, Rani Ladi, surrendered and finally married Muhammad. They captured Dahir’s two maiden daughters, Suryadevi and Parmaldevi, and sent them to the Caliph as homage.

Muhammad used both diplomacy and terror to win over Sindh’s chieftains and populace. He executed those who resisted, captured their women and children, and desecrated their temples. He provided complete protection to those who submitted to him, allowing them to continue with their lives. Buddhist natives were peace-loving, non-violent, and into business and commercial activities. They readily surrendered. Muhammad spared the artisans, merchants, and common people while beheading all the enemy soldiers. Muhammad imposed jizya (poll tax) on civilians who had not converted to Islam. He allowed them to continue worshipping their idols and even to construct more temples. Brahmans were restored to their pre-eminent position in society, and they, in turn, persuaded the native people to submit to Arabs and pay poll tax. Brahmans were allowed to continue the practice of collecting their customary fees from merchants, Hindu chiefs, and the common people.

After organising the administration of the conquered territories, Muhammad advanced northwards, fighting many battles on the way, and captured the city of Multan in early 713 AD. Muhammad ruled Sindh for three years and was recalled later by the Caliph. However, Muhammad, who had launched lightning raids and fought ferocious battles, himself met a tragic end. The new Caliph in Iraq reportedly chained him and imprisoned him, leading to his swift death.

The Umayyad Caliph Umar bin Abdul Aziz (717–720 AD) vigorously pursued a policy of converting the Hindu princes to Islam. King Dahir’s son Jaisinha, too, embraced Islam but later renounced it, and died fighting on the battlefield. Despite many raids further into the interior of India, reaching up to Kathiawar and Ujjain, Arabs couldn’t succeed in winning more territories. All their victories in Gujarat and Rajasthan were transient. However, Sindh saw the consolidation of Arab rule for three centuries. This helped to strengthen the Arab trade on the west coast of India. Arabs also established new settlements on the East Coast, extending as far as Southeast Asia. It also resulted in an amalgamation of Arab tribal life and Sindhi tribal patterns. Arabs adopted local customs and manners. The Quran was translated into Sindhi in 886 CE at the request of a local Hindu chief. The urban population of Sindh started speaking both Arabic and Sanskrit. Leather workers of Kufa trained the tanners of Sindh and Makran in the art of leather tanning with dates, leading to the production of softer leather. Leather shoes from Sindh became premium luxury items for the Caliph’s territories. The upgraded breeds of Sindh camels were in demand in neighbouring countries. The Abbasid Courts translated Sanskrit works on medicine, astronomy, ethics, and administration into Arabic and Persian.

Many people of Sindh, who were previously Hindus and Buddhists, converted to Islam and assimilated into Islamic culture. Similar conversions took place in Punjab when Mahmud Ghazna attacked India in a series of raids starting in 1001 AD to 1025 AD, followed by Muhammad Ghori’s attacks in 1191 and 1192 AD.

So, mostly through force and terror and on a few occasions voluntarily, the people of Sindh and Punjab, who shared the same cultural heritage and religion, got divided into Hindus and Muslims. As the conquerors didn’t want to cause a major disturbance in the society for administrative reasons, they only encouraged but didn’t force conversions later.  However, the British policy of divide and rule kept on drawing a wedge between the Hindus and Muslims, leading ultimately to the partition of India.

Alas! The people on both sides of the Indo-Pak border are largely the same…but for the deep religious division, which later got amplified behind the veneer of politics…. and then the two nations.

References:

  1. The Age of Wrath, A History of Delhi Sultanate by Abraham Eraly
  2. The Wonder that was India II by S A A Rizvi
  3. Multiple articles on Wikipedia relating to History of Sindh and Arab invasions of India.

#Arab invasion of India #Indian and Pakistani Punjabis #King Dahir #Sindh #Muhammad bin Qasim

Inculcating Ethical Values in youth, for a brighter tomorrow

In the present era of technological marvels, globalization, and the social media boom, today’s youth have access to information and influences from every corner of the world. Not only are they digital natives, but they are also future leaders, innovators, and influencers.  They have the great fortune of being armed with knowledge and resources like never before. Simultaneously, they face unparalleled challenges compared to earlier generations. The sheer magnitude of information, choices, and challenges emphasizes the paramount importance of instilling ethical values in them.

Why do Ethical Values matter?

1. Proliferation of Fake News and Misinformation: Riding piggyback on the internet, fake news and misinformation spread rapidly. Ethical values such as truthfulness, critical thinking, and integrity guide young people to discern fact from fiction, shaping them into informed and responsible citizens. The youth need to be exhorted to read from multiple authentic sources to enable them to form a rational and balanced view of any issue after weighing facts that are not convoluted and manipulated.

2. Mental Health and Social Pressures: Social media platforms are important modes of interaction and self-projection. But consciously or subconsciously, they also become the playfield of the dynamics of comparison. So constant comparisons and the onslaught of idealized realities can have a detrimental effect on mental health. A strong ethical foundation promotes self-worth, resilience, and the ability to understand and value real human connections over virtual validations.

3. Accountability in a Digital Age: From cyberbullying to online privacy breaches, the digital realm presents a myriad of ethical dilemmas. Instilling values such as responsibility, respect, and empathy helps young people navigate these virtual spaces with integrity.

How to instill such ethical values?

1. Role Modelling: The adage “actions speak louder than words” holds true. Parents, teachers, and community leaders need to embody the ethical principles they wish to impart. When youth see these values practised in real life, they are more likely to adopt them. We have to constantly encourage them to read biographies of successful persons who have made their lives and fortunes by sheer dint of hard work. That way youth will understand the value and dignity of hard work and labour. They will not adopt shortcuts to achieve success, financial power and social status.

2. Engaging Discussions: There is an immense need to foster an environment where young people can discuss ethical dilemmas, ask questions, and form their own opinions. They need to be encouraged and groomed to ask questions, and debate. Besides, they also have to learn to be good listeners to understand others’ points of view.

3. Real-life Experiences: Instead of providing them with too much of a snug and smug environment, we must allow them to face real-life challenges and ethical dilemmas under our guidance. This not only helps in building character but also in understanding the practical implications of their actions. In present times social media can also be a powerful tool as many real-life stories of struggles, dilemmas and courage can be hosted on YouTube and Instagram. They can inspire and exhort the youngsters.  

4. Literature and Stories: Moral stories, historical accounts, or even contemporary tales that highlight ethical dilemmas can be powerful tools. They not only offer a perspective but also ignite introspection. In earlier times, in the school curriculum, there used to be a special period on moral science as well as a book prescribed for the same.  It’s high time to revive the same.

5. Mentoring and Guidance: Young individuals often look up to mentors for direction. Setting up mentoring programs in schools, communities, or even workplaces can offer them a trusted avenue to seek guidance. Schools and colleges should regularly hold programmes to invite such eminent persons whose achievements, personal struggles, deeds of courage and compassion motivate the youth.   Those persons can be from all the walks of life: soldiers, policemen, actors, sportspersons, social workers and even people from public life. When such personal stories are narrated with all the passion, the impact is huge and long-lasting.

The youth of today stands at the cusp of immense possibilities. They have the capacity and potential to shape a brighter, more inclusive, and progressive future. But, to ensure they lead the way with responsibility, compassion, and integrity, it’s imperative to inculcate in them the ethical values that stand the test of time. As society evolves, these values will be their guiding light, enabling them to make decisions that benefit not just themselves, but even their families, communities, societies, country and the world at large.

You must continue to evolve

Evolve to thrive

“Change is the Law of The Universe”. Lord Krishna has propounded this in The Holy Bhagavad Gita. In the continuously shifting landscape of life, the need for evolution is paramount. Evolution, in the context of our personal growth and development, is a transformational process wherein one continually adapts and grows, striving for improvement and enlightenment. This also echoes Charles Darwin’s theory of biological evolution, implying that those who adapt and change with the environment survive and thrive. Personal evolution is thus an ongoing journey that embodies adaptability, resilience, and a pursuit of excellence.

The Imperative of Personal Growth

One’s personal evolution is about embracing change and pursuing lifelong learning. In the present age marked by rapid technological advances and globalization, the willingness to evolve is imperative for survival. Those who remain complacent risk being left behind as society progresses. Personal evolution is not restricted to acquiring new skills or qualifications but encompasses emotional intelligence, ethical growth, and developing a greater sense of purpose. It’s about identifying our weaknesses and transforming them into strengths. One has to understand that failures are stepping stones to success. The quest for self-improvement should never end. Otherwise, we stagnate and vegetate. Don’t hesitate if you have a fear of speaking in front of a crowd. Speak up and express yourself: your experiences, and what you strongly feel about. Still, if you feel scared, then go and join some public speaking courses at whatever stage of life you are at. There is no end to personal growth and evolution. If you want to sing, then you must: do it at a gathering, in your home, and even in your bathroom. There are so many social platforms and applications like Starmaker, Smule, etc. Just express yourself. Don’t wait for another day. If you want to start, then start it today. If you want to write, then you must without waiting for an appropriate time in the future. If you want to exercise and feel good, then don’t procrastinate. Just begin today after consulting an expert as to what is best for your age. Eclectic reading, thinking deeply, and then applying the learning in our lives is a way forward for excellent personal growth.

Evolution in Professional Life

In the professional world, the necessity to evolve cannot be overstated. All the inventions whose benefits we are reaping in the present era have been the result of the perseverance of so many scientists and thinkers. The industries of today are changing at an unprecedented pace. The advent of artificial intelligence, machine learning, and other technological marvels have revolutionized the way businesses operate. Professionals must continuously learn and adapt to remain relevant. Read more, and join conferences, seminars, and symposia. Listen to good lectures. See inspiring videos for motivation and learning on YouTube. Learn from others and adopt the best they have to offer.For instance, embracing a culture of continuous learning within an organization can foster innovation, enhance productivity, and improve employee satisfaction. Companies that encourage employees to evolve with market trends are more likely to stay competitive and resilient in the face of challenges. Experiences involving either setbacks or successes also impact our learning. We have to remain constantly vigilant about the outcomes of our efforts and how well we can make appropriate course corrections.

Societal Evolution

On a broader scale, society’s evolution is an essential aspect of human progress. It involves switching from outdated and obsolete norms and values to more inclusive and sustainable practices. Societal evolution reflects humanity’s collective growth in understanding, compassion, and fairness.The continuous global movement towards gender equality and environmental sustainability represents giant strides in societal evolution. These are not merely trends or political stances but reflect a deeper understanding of the interconnectedness of realities of life and a commitment to secure a more equitable and sustainable future.

Challenges in Evolution

The concept of continuous evolution is appealing, although there are concomitant challenges. Fear of change, resistance from others, a lack of resources, or even personal insecurities can pose significant obstacles in one’s evolutionary path. But individuals, societies, and nations have to move forward. We have to go for further progress and can’t regress from the point we have reached in our evolution. To meet these challenges, we need to cultivate a robust support system, a clear vision, and the resilience to keep moving forward. The wisdom to know when to change and the courage to implement those changes are vital for successful evolution.

Conclusion

“You must continue to evolve” is a mantra that resonates with individuals, professionals, and societies alike. It speaks to the heart of human experience, encapsulating the ongoing journey towards a better self, a more productive professional life, and a more compassionate society. The process of evolution is a complex, enriching, and sometimes daunting journey that requires constant reflection, adaptation, and growth. It’s not a finite destination but a perpetual motion, a dance with life that nurtures the soul, sharpens the mind, and enriches the human experience.In the words of writer and philosopher Henry Miller, “All growth is a leap in the dark, a spontaneous, unpremeditated act without benefit of experience.” To evolve is to embrace the unknown, to leap into the future with an open heart, and to welcome the endless possibilities that lie ahead. It is a call to action that speaks to the essence of human nature and an enduring aspiration that guides us towards realising our highest potential. I hope we don’t give up but remain steadfast in this journey!

You must continue to evolve