Dagger with Nilgai (Blue Bull) Hilt, from the Shahjahani era

This beautiful dagger is dated from 1640, during the reign of Mughal emperor Shahjahan. Shahjahan's rule, based out of Agra and Delhi, lasted for 30 years. It was a period of great cultural and artistic flowering. Some of India's most beautiful monuments belong to this period; but Shahjahan also patronised the arts and crafts. This beautiful nephrite and steel dagger reflects not only the Mughal appreciation of craftsmanship, but also of the natural world. See how wonderfully the grey-green nephrite showcases the delicate ears of the Nilgai!

https://www.metmuseum.org/art/collection/search/453253

The dagger is currently at the Metropolitan Museum of Art in New York. The description on the museum website says "Daggers such as this one were sometimes awarded to officers who had distinguished themselves in military victory and were worn at court as dress accessories indicating royal favor. Animal-headed hilts were especially favored, and the realism of their rendering conveys the keen appreciation for nature by Mughal artists.

On this dagger, the hilt portrays a nilgai, or blue bull, one of the most beautiful animals found in India, and terminates at the base with a leafy scroll and lotus flower. Carved from a bluish-green nephrite that approximates the color of the animal, this hilt not only demonstrates the artist's thorough mastery of hard-stone carving, but also displays a level of accuracy and sensitivity that suggest close observation of a model, perhaps one of the captive animals kept in the imperial zoo."

The dagger found its way into the personal collection of Nasli Heeramaneck, a Parsi dealer of antiquities and art objects, who died in 1985. His personal collections were bequeathed to various museums. Around 200 objects from Heeramaneck's Pre-Columbian and Western Art collection was gifted to the National Museum in Delhi, where you can see it displayed even today. 

Would you like to help our students?

If you are a foreigner coming to Delhi, or a local with overseas visitors coming to Delhi, we would like your help.

We have a new batch of guides being trained for our offbeat and fun Delhi by Metro tour. This is a tour we are doing in partnership with the non-profit Manzil. The guides are from low-income families and this is an upskilling program for them to earn money while they are in college.

They are currently being formally trained to do the tour, and we want to give them some trial tours for practice. Our guides need to practice understanding foreign accents and helping foreigners getting comfortable with Delhi. They need to practice how to explain apparently simple and obvious things about our culture to a foreigner. They can only do this by actually taking foreign tourists on the tour.

If you have overseas visitors coming to Delhi in the next few months (Jul-Aug-Sep) we would love to offer them a free tour. There will be one or two trainee guides doing the tour. If you have a large group, we will also assign a fully trained guide.

As I said, there is no charge for the tour. We just want our kids to have some practice.

We will pay for the local travel expenses on the tour (Metro, autorickshaw, cyclerickshaw). The only thing guests need to pay for is their own meal (we will stop at a restaurant for snacks).

Tour description is here: http://delhimagic.com/metro.html It's a great tour, lots of fun.

Please email deepa@delhimagic.com if you want to help. I will only be keeping this free offer open for a short while, in the off season, for a limited number of free tours. So please write soon.

Building the Delhi Magic team

Yesterday, we went to visit the non-profit Manzil in Delhi. We were trying to recruit the next batch of students. We want some students to join our office operations team, and some to be trained as guides for our Delhi by Metro tour.

Four girls came for the meeting, each with their own constraints and dreams. One of them got married early, and has a baby; she has returned to studies and is now in Std 11. One wants to become a teacher. Another wants to grow her craft business. Yet another is graduating and wants a chance for a better life. They all have one thing in common: they need some form of income right now.

We explained how our flexi-time and flexi-location work model can help them earn and finance their dreams. We hope this model will give them the ability to get started on a career even if they have constraints and challenges.

We also explained that we don't want to keep them with us forever; what we want is to give them that initial break, that initial income cushion for 3 or 4 years, which the poor find difficult to get. Then they can fly high, charting their own path.

I have learnt that if you truly want to build a successful social enterprise, it has to start from what the other person needs. We cannot go into these types of meetings saying, oh, here's what we want, and now you girls must adjust your timings and personal commitments to suit us. The insensitive and difficult nature of the 9-to-5 environment, combined with commuting time, makes it impossible for women from disadvantaged backgrounds to find a way to become economically independent. Some sort of middle path has to be created. 

The new exciting Bikaner House

Ever since Bikaner House got a makeover last year, it has become an exciting venue for exhibitions and events. 

source: https://www.facebook.com/BikanerHouse16/

My friend Sumedha launched her book Mewar Ramayana there. The book is beautifully illustrated with paintings commissioned by Jagat Singh, the Maharana of the Mewar kingdom.

https://www.facebook.com/BikanerHouse16/

In the 17th century, Jagat Singh commissioned a manuscript retelling the Ramayana. The text is in Sanskrit and the illustrations are in three different styles of Mewar painting.

This is believed to be the most well preserved manuscript form of the Ramayana. The rulers of Mewar trace their ancestry to Lord Rama, and it is but natural that in Jagat Singh's long and prosperous reign of 24 years, a book like this was commissioned.

There have been lots of other launches here as well. A photo-exhibition by Jawai, several designer names, art shows, and so on. It's really shaping up well as an alternative to the more well-established India Habitat Center.

https://www.facebook.com/BikanerHouse16/

Adding significantly to the charm of Bikaner House is Vayu, a design store that offers handcrafted artifacts for the home. They also have lots of lovely curios, jewellery and designer apparel. You need somewhat deep pockets, but it's really lovely and I particularly like their vintage silver jewellery. Last year they had a fabulous pop-up of Bungalow Eight from Mumbai; and lots of other things as well. They're open all days of the week, between 11 am and 7 pm.

If you're heading to Vayu, you can round off the shopping with lunch at the popular Chor Bizarre, which has now opened an outlet in Bikaner House.

I'm really glad to see an old heritage building being re-purposed and brought to life. Bikaner House - along with other royal houses - came up in the 1920s, when the British were building a new capital for the Empire. A portion of this grand new capital was set aside for the princely states of India, that were not officially under the Empire, but operated as independent kingdoms acknowledging British power. A large chunk of India was under these princely states (see all the yellow bits in this map below).

Edinburgh Geographical Institute; J. G. Bartholomew and Sons. - Oxford University Press, 1909

To manage the relationship with the princely states, the British came up with the idea of a Chamber of Princes. The Indian name for this chamber was Narendra Mandal; and it provided a forum in which the rulers of the princely states of India could voice their needs to the colonial government of British India. Once a year, the princely rulers descended upon Delhi for a meeting of the Chamber of Princes. So it made sense to build palaces for them.

source: Getty Images https://goo.gl/XlQIBO

Some of the buildings were very grand indeed. The most impressive was Hyderabad House, reflecting the incredible wealth of the Nizam of Hyderabad. Indeed, the Nizam wanted to build something that would rival the Viceroy's building (now Rashtrapati Bhavan), but of course he was not allowed to do so!

The smallest and coziest of the palaces was Bikaner House, because it was more like a bungalow than a palace. The small size now makes it a perfect venue for events.

source: India Today https://goo.gl/AUfLVr

source: India Today https://goo.gl/AUfLVr

Go on. Head over and take a look. And let me know how it went!

The legal rights of Hindu women

Village elders under a tree, Rajasthan, 2016

We all know that Hindu society is patriarchal for the most part. Is gender inequality among Hindus only a cultural/social phenomenon? Or does it have a legal basis? What legal rights do Hindu women have? Are they considered equal to men in the eyes of the law? What are the roots of the women's rights movement in India?

As a Hindu woman, I thought I should try and figure out who my friends and foes are. Who or what has helped the cause of Hindu women, and who has hindered it?

First, let us look at religion. If we examine Hindu scriptural law, there is no single uniform code. Influenced by many shastras and commentaries, the law has traditionally been applied by village councils as per local customs. Thus, there is significant variation in women's rights across the country, based on specifics of caste and class. Most of the time, these customs are not pro-women, although they often offer quick justice and practical solutions based on easily understood cultural norms. When women operate within these norms, but face injustice or denial of rights, the village council or panchayat offers a quick and very useful method of redressal. But the norms themselves are quite misogynistic.

William Bentinck, who abolished sati

It was the British who began the process of codification of Hindu law in the 19th century, starting with Bengal, Bihar and Orissa. As part of this process, some local customs, which the British found reprehensible, were declared illegal. For example, sati was banned, and widow remarriage was allowed. This was the first step in giving all Hindu women, irrespective of caste or class, some rights under British law.

The late 19th century saw the beginnings of the Hindu women's rights movement in India. The early campaigners were men, armed with English education, who fought orthodox Hindu society to obtain more rights for women. They were eventually joined by some trail blazing women, who heralded a brave departure from social norms. Women's rights organisations began asking for a comprehensive code of Hindu laws rather than piecemeal legislation. They had mixed results; because the British were slow to make major changes after the Mutiny of 1857.

The independence movement in the late 1800's and early 1900's slowed down the progress of women's rights. The freedom fighters resisted any British interventions to 'modernize' the Indian family. In 1891, when the British introduced an act to increase the age of consent for marriage, there were big protests.

Sarojini Naidu, leading Salt Satyagraha, 1930, after the arrest of Gandhi.
First woman president of the Congress

Things changed under the leadership of Mahatma Gandhi, who believed in greater rights for Indian women. Although he propounded a rather idealized view of Hindu women, glorifying self-sacrifice, it propelled many Hindu women to come out of their homes and join the Indian freedom struggle in the first half of the 1900's.

The British, meanwhile, continued the process of legal reform. In 1937, the Hindu Women's Rights to Property Act was passed, giving widows rights of inheritance in a joint family. A Hindu Law committee was appointed in 1941, to look further into the rights of daughters. The committee, led by the constitutional scholar B. N. Rau, toured a number of cities throughout India in 1945, and interviewed many people and caste associations. In 1947, India got independence from the British. Mahatma Gandhi was assassinated in January 1948. With support from Nehru and Ambedkar, a Hindu Code Bill was introduced to the new Constituent Assembly on April 9, 1948.

Strong protests erupted from many quarters. Religious organisations such as the Hindu Mahasabha said it was 'suicidal folly' (because the new code bill banned polygamy). They believed that the whole race of Hindus would be destroyed, since there were no equivalent restrictions on polygamous Muslims. The pontiffs of leading religious sects said that giving rights to women would break the effective functioning of the Hindu joint-family, and was against the principles of Hindu dharma.

Here are some photos of protests which took place in Delhi in 1949. The protestors were against giving Hindu women inheritance rights, rights to divorce, etc. Since those were simpler days, without huge security issues; here we can see how the public have easy access to the Parliament House! People can be seen climbing the walls, or just hanging around. No doubt, some brought their own packed meals and made a picnic out of it.

After these major protests, the Bill lapsed and went into hibernation. In 1952, the Congress party swept the polls with a huge majority. This gave Jawaharlal Nehru the political strength to implement his vision. As a result of the untiring efforts of Nehru and Ambedkar, four separate acts came into being:

1. Hindu Marriage Act of 1955 - this allowed inter-caste marriages, introduced monogamy and created provisions for the dissolution of marriage 
2. Hindu Succession Act of 1956 - this act gave women absolute ownership of inherited property (previously they could only enjoy the property without ownership during their lifetime).
3. Hindu Minority and Guardianship Act of 1956 - gave the mother guardianship rights if the father neglected the child; and also allowed mothers the rights to be guardians of illegitimate chilren
4. Hindu Adoptions and Maintenance act of 1956 - allowed women to claim one-third of the joint income of her husband and herself in case of divorce

Despite many limitations, these Acts together were a great victory for gender rights of Hindu women.

The Constitution of India, which came into effect in 1950, guarantees to all Indian women the following:
- equality (Article 14)
- no discrimination by the State (Article 15(1)
- equality of opportunity (Article 16)
- equal pay for equal work (Article 39(d)

In addition, via Article 15 (3), the Constitution allows special provisions to be made by the State in favour of women and children. It renounces practices derogatory to the dignity of women via Article 51(A) (e), and also allows for provisions to be made by the State for securing just and humane conditions of work and for maternity relief. (Article 42).

Since 1956, several landmark judgments have been passed by the Congress government, each one bringing a little more improvement in the legal rights of Hindu women. Several laws have come into effect:

• Dowry Prohibition Act 1961 - prohibits demanding, giving and taking of dowry.
• Medical Termination of Pregnancy Act 1971 - allows termination of pregnancy by a licensed practitioner under specific circumstances (rape, danger to mother's life or health, contraceptive failure, etc) 
• National Commission for Women Act 1990 - a body to review the constitutional and legal safeguards for women, recommend remedial legislative measures, facilitate redressal of grievances and advise the Government on all policy matters affecting women.
• Pre-natal Diagnostic Techniques (Regulation and Prevention of Misuse) Act 1999 - to stop female foeticides and arrest the declining sex ratio in India
• Protection of Women from Domestic Violence Act 2005 - defines domestic violence and provides protection against physical, emotional/verbal, sexual, and economic abuse
• Sexual Harassment of Women at Work Place (Prevention, Prohibition & Redressal) Act 2013 - defines sexual harassment at the work place and creates a mechanism for redressal of complaint

Compared to just a few decades ago, there is huge progress. But there's is still a long way to go in this journey. The current government has been talking about implementing a uniform civil code. This is more an attempt to bring Muslims under the ambit of a civil code, rather than any attempt to further strengthen the rights of Hindu women. The attitudes of right-wing Hindu organisations (which form the major support base for the current government) continue to be parochial and misogynistic.

Black and White Photographs taken during the anti-Hindu Code Bill demonstrations outside the Council House, New Delhi on Dec. 12, 1949. Source: http://photodivision.gov.in/IntroPhotodetails.asp?thisPage=1392

Gramin Seva - a good idea that needs stricter monitoring

If you live in a slum or village on the outskirts of Delhi, you will probably find yourself using one of these decrepit Gramin Seva vehicles for transport. 

The Gramin Seva (Village Service) vans were introduced in 2010. Licenses were granted to 6000 vehicles, mostly 3-wheelers, to ferry people from the villages and slums in the peripheral areas of Delhi. It was a great idea, to meet the needs of an expanding city. The vans offered poor people cheap connectivity to the major city junctions, from where they could further connect via metro, bus and train.

Ticket prices for Gramin Seva have always been low; they range from 5 to 10 rupees in most cases, and for longer distances it is 15 rupees. However, passengers routinely have to deal with overloading of vehicles beyond the permitted capacity of 6 adults. Owners of the vehicles say they cannot run a sustainable service, if they only take 6 people. Sometimes the vans are crammed with double the allowed capacity! The van owners do not invest in vehicle repair, and although there are norms for the quality of the vehicles, most of them are now old and falling apart.

In addition, some vehicles do not ply on their designated rural/outer routes. Instead, they choose more commercially viable routes where they are not authorised to ply (by law, they can ply only up to the Inner Ring Road; and they cannot cross the Inner Ring Road into the city). Several errant vehicles have been issued challans (traffic violation notices) by the Delhi traffic police. 

 

But if you live in a slum or farflung peripheral village, Gramin Seva is still one of the cheapest options, given the shortage of Delhi Transport Corporation (DTC) buses in such areas. The big DTC buses cannot ply these unviable far-flung routes. In many areas, private enterprise has also stepped in to fill the gap. Many private vehicles operate as vans. In some places, there are even private bus services. 

Recently the AAP government has checked and renewed licenses for 4200 of the original 6000 Gramin Seva vehicles. Hopefully some of the really decrepit ones have been thrown out. They have made it mandatory for the vehicles to be fitted with a working GPS, so that it is easy to track whether a vehicle goes out of its assigned route. Will things improve? We can only hope!

“Nobody now listens to what I say.” - Mahatma Gandhi

On January 30, 1948, Mahatma Gandhi was assassinated. 

A couple of months before that, he said in Delhi: "Nobody now listens to what I say". 

He was referring, of course, to the momentous and bloody events following the Partition of India on religious lines. He had been talking to the leaders of Muslim and Hindu communities, trying to make them see sense. In Delhi, he had been visiting camps of wounded and displaced persons, and trying to bring and end to the violence.  

Eventually on Jan 12, he undertook a fast for 'an indefinite period' to bring about cessation of violence. After 6 days of fasting, when his condition deteriorated significantly, he received assurances from leaders of both communities that the violence would end. He finally broke his fast on Jan 18.

On Jan 20, a bomb exploded at the prayer meeting that he was conducting. In spite of threats to his life, he continued the prayer meetings.  Ten days later, he was assasinated by Nathuram Godse, a member and supporter of the Rashtriya Swayamsevak Sangh, a Hindu organisation.

I went to Gandhi Smriti recently. That is the house where Gandhi spent the last 144 days of his life, and the spot where he was assassinated.

Walkway to his death

Diorama showing the laying down of arms after Partition

Painting by Upendra Maharathi: The Fate of Three Great Men (Gandhi, Buddha, Christ)

After my visit to Gandhi Smriti, I understood more clearly the sacrifices that our freedom fighters made in order to get independence for India. It was not a happy visit for me. I stood near Gandhi's spartan room, where he had his last meeting before he walked to his death. I wept. I couldn't stop the tears. To think that we are now building temples to his assassin! It was unbearable.

But the visit taught me something. It taught me that if I am to honor this man, then I need to relook at his message. He lives on through his thoughts and ideas. It is those things which I must read again, and evaluate and implement.

Gandhi was not perfect. He had his own idiosyncracies and theories. I am sure many things that he said are not relevant perhaps, for the India of today. But there's a lot which still resonates clearly with me. It's those bits that I need to work for.

Gandhi on "India of my dreams"

Gandhi's view on India of his dreams:

"I shall work for an India in which the poorest shall feel that it is their country, in whose making they have an effective voice, an India in which there shall be no high class and low class people, an India in which all communities shall live in perfect harmony"

Gandhi is not a man, Gandhi is an idea. He is only dead if we let the idea die.

Textile tour in Delhi

Last month we had a very interesting textile workshop in Delhi, for a group of visitors from the USA. We visited the home of one of my friends, who is a textile designer. 

The tour began with an audio-visual presentation, an introduction to Indian textiles. We explained many different types of weaves, embroideries and printing traditions to the guests. They also tried their hand at draping a saree. A lovely evening, great conversation, and delightful snacks. Here are a couple more photos from the tour. I'm looking forward to more of these tours in future!

Hast-Mudra (Hand-Symbols) at Delhi airport

If you fly into Delhi's Terminal 3, you'll see this: a big installation of hasta-mudras (hand-symbols) as you come down the escalator in the arrivals area.

Like all human gestures, these hastra-mudras are primarily meant for communication. Each one has a meaning and a way of usage. 

The language of mudras was once understood by all Indians; but unfortunately, it has now become an esoteric piece of knowledge, understood only by specialists. The typical visitor to the airport walks past these hands thinking, ah, ok, ummm, mudras, yes, very good, very good, great Indian traditions, yes, yes, very good indeed :) :)

But what do these mudras mean?

An explanation for these symbols can be found in the Natyashastra, a classical manual on the theory and practice of Indian aesthetics (theatre, music, dance, poetics, etc). Based on linguistic analysis and references, scholars date the Natyashastra anywhere from 2nd century BCE to 2nd century CE.

Chapter 9 of the Natyashastra explains 67 types of mudras, dividing them into those using a single hand, and those requiring two hands. It also explains general rules regarding their usage, how the arms are to be moved, the "quantity" or extent of gesturing to be done, etc.

For example, the symbol in the photo here is called "tripataka". Pataka = flag, and tripataka = flag with 3 fingers.

The tripataka mudra can be used for crowning a king; for example, with both hands in tripataka, you can depict the placement of a crown on someone's head.

This mudra is used for anointing someone's forehead with a tilaka. This mudra, with the finger pointing downwards and hand moving up and down is used to represent the flight of a small bird, or the movement of a stream or of a snake.

It is used for raising up something; for example, if you are giving blessings to someone who has fallen at your feet, you can raise the person using two hands in tripataka.

With two tripataka hands facing each other, you can represent a door. You can use it to wipe off tears.

It has more exotic uses as well - for example, if you want to depict an underwater fight between two monsters, you can use tripataka! The jumping of monkeys is also represented using tripataka.

As you can see, a single mudra is used in different ways and combinations, to create different meanings. Traditional classical dance performances in India usually use these gestures as part of their vocabulary.

One of the major reasons why classical dances lose out to 'modern'  dance is the loss of this vocabulary. Over the years, the audiences no longer understand the gestures, and a vital link between performer and audience has been lost. A painstaking re-education is the only way to revive it. It's either that, or resign ourselves to losing these traditions.

Rickshaw wallah woes

It's a fine art, the stacking of cases on a rickshaw: there are no ropes to hold it in place. Only gravity, and a fine sense of balance. It's a mild winter sun, making it easy for the rickshaw puller. In summer the same trip will be gruelling.

In this photo, you can see the license number of the rickshaw. I wrote earlier, about the rickshaw wallahs of Delhi, and their never-ending fight to earn a living, given the artificial restrictions on getting a license (confiscations of unlicensed rickshaws are a good source of income for officials).

In 2012, the courts ordered the Delhi Government to treat Non-Motorized Vehicles (NMVs) as an integral part of city traffic (instead of treating them as an unwanted nuisance). Rickshaws were to be legalized by providing a system of open registration. This has been happening now, and I hear from the Manushi website that random confiscations of rickshaws have reduced.

In Sep 2014, the Union Urban Development Ministry has ordered the Delhi Government to create lanes for NMV vehicles on all arterial roads without delay. Let's see how long that takes! 

Deepa's Guide to Delhi's Museums

My guide to Delhi's museums is now online on tripadvisor:
http://www.tripadvisor.in/Guide-g304551-k340-New_Delhi_National_Capital_Territory_of_Delhi.html

http://www.tripadvisor.in/Guide-g304551-k340-New_Delhi_National_Capital_Territory_of_Delhi.html

Lotuses at the Chhatarpur Flower Market, Delhi

We went to the Chhatarpur flower market early in the morning, where Gaurav photographed these beautiful lotuses.

It reminded me of the many lovely associations of the lotus from my childhood; especially this painting of the Goddess Lakshmi by Raja Ravi Varma, which hung on the wall in our family's prayer area. She is holding lotuses in both arms; she stands on a lotus; and there are lotuses in the pool, with swans. Her saree is also lotus-pink.

I always thought the lotuses in these paintings were exaggerated depictions of the flower. But that was before I actually saw a lotus close up. The beauty of this flower is breath-taking. Look at all the layers inside! I can actually imagine a tiny Lakshmi standing on top of this flower :)

At the National Museum in Delhi, there is a rather unusual miniature painting of Vishnu, Lakshmi's consort, holding lotuses in all his arms. He is seated on a lotus. A garland of lotuses is being offered to him; his head is crowned with lotuses; and even the fly-bearer's crown is similarly studded with lotuses. This is a Pahari miniature from the 1750s, from the Mankot-Basohli school. One of the chief characteristics of the Basohli paintings is the use of lotuses as a "must-have". It is a rare Baohli painting where you will not find lotuses. The Basohli school initiated Pahari art by illustrating scenes from literary classics, such as Rasa-Manjari, Ramayana and Gita Govinda (this one below must be from Gita Govinda; see how the painting depicts the Gaudiya tradition of Vaishnavite body marks).

Even more unusual is this phoolsajya painting, again from Basohli, where Radha and Krishna are clad entirely in lotuses. Again, this is likely from the Gita Govinda, which sings of the yearning of Radha for Krishna. The song is interpreted as the yearning of the human to merge with the divine. In the Gita Govinda, Radha first enjoys the bliss of being with Krishna; then when he departs, she is filled with anguished longing. The painting below depicts the bliss of the union of Radha-Krishna using the lotus as the motif. Like the lotus, this union is beautiful, divine, tender and pure.

Even in this depiction of the fearsome Bhadrakali, the Basohli artists found a way to incorprate lotuses: look carefully and you will find them.

Lotuses are everywhere in India. In Sanskrit, there are many words denoting lotuses - for example, padma, kinjala, mrinala, pushkara. We see lotuses in the names of many Indian people, both male and female. Padma, Padmavati, Padam Singh, and so on. It is also the name of the famous pilgrimage town of Pushkar. The legend says that Lord Brahma struck the asura Vajranabha with a lotus (which is Brahma's weapon). A petal of the lotus fell here at Pushkar, and a sacred lake was created.

Oh and also, I got a real kick out of knowing that in the Star Wars series, Padme Amidala is named after the lotus too :) :)

Jawahar Vyapar Bhavan

If you drive past Janpath, you'll come across this building with its easily recognizable design of cubes and L-shapes.

It's called Jawahar Vyapar Bhavan, and it houses the offices of the State Trading Corporation of India (STC). Whenever I see the blue logo of STC (it's at the top of the building, can you see it?), I am reminded of the early years of independent India.

The STC was setup in 1956, when India had no strong manufacturing base of its own, and depended majorly on imports. We imported literally everything; including food, metals, machinery, fertilizers, etc. But we were broke. There were not enough foreign exchange reserves, so a system of rationing had to be put in place. 

India was keen to promote trade with Eastern Europe at this time - since Nehru's leanings were in that direction, and he espoused the idea of a planned economy.  The state was to play a major role in development.

So the STC was set up as the primary government arm dealing with imports and exports. It was tasked with conserving precious foreign exchange. If a businessman wanted to import something, he had to chase the babus at STC. The import had to be justified, and a license to import obtained. It was a long and torturous process; and was part of a system that went on to become infamous as the "License-Raj".

After economic liberalisation in 1991, the STC found itself redundant in many ways, and it had to reinvent itself. Today it is the chief importer for the government i.e. it imports edible oil, fertilizers, pulses, gold, metals etc based on government demand. It also imports scientific equipment and machinery for use by government laboratories and manufacturing units. The STC also helps private companies import things; by charging a fee for their expertise / service. But they no longer have a monopoly on import/export as they used to.

The STC building is located in a prime corner on Janpath, and well known to tourists because the ground floor houses the government-run handicrafts shop CCIE.