The nationalism which was at the root of freedom movement, which is based on inclusive pluralism, is currently under severe strain with the ascendance of the politics of RSS combine. All the wings of RSS are actively infiltrating and dominating most of the fields of our social and political life. Running parallel to this is the attempt to create a narrative, which shows the continuum of Hindu nationalism from times immemorial. In constructing this ideology the biggest hurdle it faces is to hide its role during freedom movement- its pro British role. In this direction it is generating a description of events to show as if they were part of the freedom movement. Their ideologues are burning midnight oil to construct a picture which is far away from the truth of their betrayal of freedom movement. At the same time they also want to appropriate the icons, which had either some tactical difference with Gandhi-Nehru or chose another path for the fight against British Empire.
The first major attempt in this direction was to show their fondness for the lifelong Congressman, the strong disciple of Mohandas Karamchand Gandhi and close associate of Jawaharlal Nehru, Sardar Vallabh Bhai Patel. Digging out some small issues they assert that had Sardar been the First Prime Minister of India, the problems like Kashmir would not have been there. Taking the matters further now they are making all out attempts to propagate that Bhagat Singh who was given death sentence by British; was not saved by Gandhi. This propaganda ignores the fact that Gandhi did his utmost to save Bhagat Singh, Sukhdev and Rajguru’s life but the British Government was determined not to pardon Bhagat Singh and his comrades. They also ignore the fact that the Bhagat Singh himself had rejected any suggestion for seeking pardon from British Government. His was a clear and principled stand to inspire the whole nation through his transparent actions.
All this comes to one’s mind yet again when the busts of Bhagat Singh, Netaji Bose along with Savarkar, (being called Trimurti, triumvirate) were put on the same stand and put up in the Delhi University campus! (Late August 2019) To put Savarkar on the same league as Bhagat Singh and Netaji Subhash Bose is part of a multi pronged agenda. This is an attempt to propagate that Savarkar was anti British revolutionary like the other two. One knows that Savarkar was anti British only in the first phase of his life, till he was imprisoned in Andamans. During his imprisonment he underwent a transformation and sent five mercy petitions for getting release. For RSS and Hindu nationalists, Savarkar is the biggest ideologue as he defined Hindutva, the ideology of Hindu nationalism, despite himself being agnostic-atheist. His ideas are the foundation of Hindu nationalist politics. In his book on 1857 uprising he demonstrated Hindu-Muslim unity in the struggle against British. Later with his transformation into the founder of Hindu nationalist ideology he made anti-Muslim rhetoric as the binding glue for uniting Hindus along communal lines.
In contrast; the icons whom RSS combine wants to link with Savarkar, Bhagat Singh and Netaji, (trimurti) were anti British to the core. Bhagat Singh was a communist and Netaji a Socialist. Bhagat Singh saw the centrality of Gandhi’s inclusive movement as the fulcrum of Indian nationalist movement. Netaji despite differences in approach could see that Gandhi is the ‘father of the nation’. Their difference was not on the concepts of Nationalism; they were more around the methods. Gandhi firmly stood for non violence. During Second World War Gandhi launched ‘Quit India’ movement for weakening of British hold and for strengthening the bonding of Indian nation. Here Bose was for alliance with Germany –Japan Axis.
In that sense Bhagat Singh, Bose, Gandhi and his followers stand in one category belonging to Indian nationalism. While on the other hand Jinnah, after joining Muslim League and Savarkar, the guiding light of Hindu Mahsabha, are in another group. They harped on religion as the basis of nationalism. Incidentally this ideology emerged from the classes of Kings and Landlords in particular. While the major supporters of Indian nationalism, came from different sections of society, industrialists-businessmen, Workers and educated middle classes among others. The latter aspired for the principles of Liberty, Equality and Fraternity cutting across religions, while the former take inspiration from the feudal values of birth based hierarchies.
So what happened in Delhi University is the initial sample of what the rising religious nationalism wants to construct. Historical narrative and icons are crucial ideological pillars of nationalism. So far we have seen one aspect of RSS combine where history has been constructed to glorify Hindu Kings along with upholding the teachings of Hindu scriptures of Manu Smriti variety. The DU incident seems to be a part of second aspect of the ideological necessity of Hindu nationalism. In this aspect those icons are being selected who had some differences with Gandhi (Bose-Bhagat Singh) and Nehru (Patel). These ‘in house differences’, which were within the fold of India nationalism are being twisted and attempt is on to make look as being in alliance with Savakar, the one who betrayed freedom movement. While DU incident may sound a minor one, it hides a bigger ideological propaganda where RSS combine are trying to artificially bring together those whose differences are irreconcilable i.e. difference between Indian Nationalism and Religious (Hindu or Muslim) Nationalism on the same pedestal.
Such attempts by Hindu nationalists are trying to obfuscate the core ideological divides. The need is to understand the diverse ideologies of these icons and to show their basic differences. It is not just a question of a bust being installed; the question is which type of India we envisage, the one which was dreamt by Bhagat Singh, Bose, Gandhi and Ambedkar or the one being shrewdly instilled currently by those who uphold the likes of Savarkar with glorification of the past where inequality was the norm of social life.
એ નાટકની વાર્તા તો એ જમાનામાં પણ ચવાયેલી જ ગણાય એમ હતી, પણ એ નાટકનો આત્મા એટલે કુસુમાગ્રજે એમની અદ્વિતીય પ્રતિભાના સ્પર્શ સાથે એમાં વણી લીધેલા વિલિયમ શેક્સપિયરના અજરામર નાટકોના અને એમના પોતાના નાટકોના અંશો, ખાસ કરીને એમાંની એકોક્તિઓ કે મોનોલોગ્સ. આ બધું લટકાવવા માટે ખીંટીઓ જોઈએ. ચવાયેલી વાર્તામાં કુસુમાગ્રજે બહુ સિફતથી આવી ખીંટીઓ મૂકી, એમને આવા અંશોથી સજાવીને એક વાતાવરણ સર્જયું અને એ દ્વારા ક્રમે ક્રમે એક મહાન નટની વ્યથાઓને એમણે જે રીતે ખોલી આપી એણે આ નાટકને એની ઊંચાઈ બક્ષી.
જવાહર બક્ષી આ ગઝલ વિશે કહે છે, "1970માં મારી પ્રિયતમા દક્ષા (પછીથી એ જ પત્ની બની) ભણવા માટે ઇંગ્લેન્ડ જઈ રહી હતી. અમારી કોર્ટશિપનો એ સમય હતો. એ વખતે ખબર નહોતી કે અમે પરણીશું કે પરણી શકીશું. પ્રિયતમા જવાની તૈયારીમાં હોય ત્યારે આપણે પ્રેમની નિશાની માગીએ. મારે એવું કંઈ નહોતું માગવું કે જે આપવું એને ભારે પડે. મારે તો બસ એટલું જ કહેવું હતું કે હું ગૂંગળાઉં નહીં એ રીતે ગ્રેસફૂલી ચાલી જજે. બરફનો પહાડ એટલે આઈસબર્ગ. આમ એ પાણીની સાથે તરતો હોય છતાં પાણીથી સાવ જુદો. પાણી નિરાકાર છે પરંતુ, બરફ થઈ જાય ત્યારે સાકાર થઈ જાય છે. આ એવા સંબંધની વાત છે જેમાં અશક્યતાઓ છતાં પરસ્પર આત્મીય સંબંધનું પોત પાતળું નથી પડતું."
ગૂંગળાવી નાખે, અકળાવી મૂકે એવા પ્રેમ કરતાં એકબીજાનાં હ્રદયમાં સદૈવ તાજો અને જીવંત રહે એવા ઉષ્માભર્યા સંબંધની વાતને અહીં પુષ્ટિ મળે છે. અશક્યતાઓને કવિ સગવડ કરી આપે છે. એક ખુમારી પણ છે અહીં કે, હાથ છોડાવીને ભલે જાઓ પણ હ્રદયમાંથી નીકળી શકો તો માનું! ફિઝિકલ ડિસ્ટન્સ પ્રેમીઓને થોડાક સમય માટે અનુભવાય પરંતુ, એ સમયગાળો નીકળી જાય પછી સ્વસ્થ, નીતર્યો પ્રેમ જ બચે છે, જેમાં કોઈ શરત નથી, કોઈ બંધન નથી.
"નિનુભાઈએ ગઝલો સ્વરબદ્ધ કરતી વખતે મને પૂછ્યું કે આ ગઝલ સંપૂટનો કોન્સેપ્ટ શું છે? ત્યારે મેં એમને આ તમામ ગઝલોના ભાવજગતના મૂળમાં પૅથોસ હોવાનું જણાવ્યું હતું. એ પછી બધી ગઝલો એમણે અદ્ભુત રીતે કમ્પોઝ કરી. ઠુમરી અંગના મુખ્ય દસ રાગમાંથી અમારે ચાર રાગ લેવાના હતા.'બરફનો પહાડ' માટે મેં એમને ભૈરવી રાગ સૂચવ્યો અને એમણે સુંદર રીતે આ ગઝલ સ્વરબદ્ધ કરી. પહેલા શેરની બીજી પંક્તિ, હું ક્યાં કહું છું મારામાં ઓગળી જાજે…ના ભાવને કૌમુદી મુનશીએ આબાદ ઝીલ્યા છે. આ પ્રકારની ઠુમરીને શાસ્ત્રીય ભાષામાં બોલ બનાવની ઠુમરી કહે છે. કૌમુદીબહેનની ગાયકીમાં કહન હોવાથી એ ભાવ સરસ રીતે અભિવ્યક્ત થયો છે." એમ કહે છે જવાહર બક્ષી.