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" "Forget Indian cinema, especially Bollywood cinema, which sells titillating products. It is no different with those who write Lavanis. But why do those who write serious literature indulge in titillation of a different kind? Why aren’t they faithful to historical truths? Why don’t they escape from the clutches of historians committed to their ideology and use their independent critical faculties to study and understand historical evidence? S. Shettar (past Chairman of the ICHR) who justifies Girish Karnad says, “In his play about Tipu, Girish Karnad has kept only the play in view and has tried to explore the good qualities of Tipu. Historians, playwrights, and creative artists each have their own ideals.” What are the differences between ideology and ideal here? The litterateur can somehow escape using the parachute of convenience called ideal. However, if a historian too tries to use this convenience, what will be the fate of historical truths? Marxist historians just don’t seem to understand the importance and subtlety of this question. The less said about the litterateurs who are in their clutches the better.
Santeshivara Lingannaiah Bhyrappa (20 August 1931 – 24 September 2025) was an Indian novelist, philosopher and screenwriter who wrote in Kannada. His work is popular in the state of Karnataka and he is widely regarded as one of modern India's popular novelists. His novels are unique in terms of theme, structure, and characterization. He has been among the top-selling authors in the Kannada language and his books have been translated into Hindi and Marathi which have also been sellers.
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However, taking war hostages was a tradition practiced by Muslim rulers who ruled India. Either Girish Karnad is ignorant of the fact that the British merely followed this existing tradition or he has deliberately suppressed it. Mir Jumla, a general under Aurangzeb defeated and looted the entire treasury of the king of Assam. And he didn’t stop there. He demanded more money and took the king’s sons and a daughter as ransom till the king brought him the money. Mir Jumla also took the sons of the king’s feudatories, Burha Go Hen, Baar Go Hen, Gad Gonia Pukhan, and Bad Patra Pukhan as war hostages. This fact is recorded by Saqi Mustad Khan in Masir-i-Alamgiri, which is Aurangzeb’s authorized biography (5th Al Hijra 1072, which corresponds to 5 January, 1663). During the Mughal rule, every Rajput king had to station at least one son in the Badshah’s court as a sign of respect. The undertone of this arrangement was clear to both parties—the son was a glorified hostage ensuring obedience from Rajput kings. This custom was inaugurated by Akbar and continued thereafter. A Rajput ruler defeated in war had to marry his daughter off to the Mughal king—a wife but nevertheless a permanent hostage. Most Rajput kings agreed to this because of their vanquished status. Maharana Pratap was the lone exception. He refused to send his son to Akbar’s court. When Khurram, who later styled himself as Shahjahan, rebelled against his own father and failed, the father Jahangir, took his son’s sons—his own grandsons—Dara and Aurangzeb as war hostages. But Cornwallis who took Tipu’s sons as hostages treated the boys with the care and propriety that befitted royal heirs, something that none of the Muslim rulers did under similar circumstances. If Muslim war hostages were non-Muslim, they were compulsorily converted to Islam. Now, what was the condition laid down for taking Tipu’s sons as hostages? After he was defeated in the war, Tipu agreed to pay a certain sum of money to the British according to the terms of surrender. But his treasury was nearly empty. Neither did he have anything he could pledge until he could obtain the money. However, could the British merely believe his verbal promise? The British didn’t originally intend to take the young boys as hostages. And once throughout the time they held the boys hostages, they were treated with care and courtesy.
Tipu, who embarked on a long campaign of the Malabar and Coorg and left a brutal trail of forcible conversion of Hindus in its wake, refrained from trying a similar stunt in the Mysore region. He needed the support of Hindus after his financial humiliation in the Third Mysore War of 1791, which was when he had to submit his two sons to the British apart from surrendering a large portion of his empire. Therefore, in a move to placate Hindus, he gave a large donation to the Sringeri Shankaracharya Mutt. Our secularprogressives project this incident as an instance of Tipu’s nonsectarianism and religious tolerance.
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The Muslims in the Malabar speak, read and write Malayalam even today. The same applies to Muslims in Tamil Nadu. However, Muslims in Karnataka speak only Urdu and have remained distant from mainstream Kannada. This is the direct result of Tipu’s imposition of Farsi and Urdu as the only permitted mediums of instruction.