હિમાલય સહિત ભારત ખૂંદનારા સ્વામી આનંદે બળવાન ગદ્યમાં ચરિત્રો અને ધર્મ-સમાજચિંતનના નિબંધો લખ્યા છે




દસ વર્ષના એક બાળકને એક સાધુએ લાલચ આપી, 'ચાલ બચ્ચા, તને ભગવાન દેખાડું.' એટલે છોકરો તો ચાલી નીકળ્યો. વર્ષો લગી ભમ્યાં પછી, ઝાલાવાડના શિયાણી ગામમાં જન્મેલો આ હિમ્મતલાલ મહાશંકર દવે, અનોખો સંન્યાસી બન્યો – સ્વામી આનંદ (1887-1976).

આ એવા ગુજરાતી સાહિત્યકાર કે જેમણે આત્મકથા લખવા માટે ઉદાસિન ગાંધીજી પાસે જીદ કરી 'સત્યના પ્રયોગો' લખાવી, બાઇબલના અંશોને 'ઇશુ ભાગવત' નામે કાઠિયાવાડીમાં ઢાળ્યા, ગીતામાંથી તારવેલાં એકસો આઠ શ્લોકમાંથી 'બને એટલી સહેલી ભાષામાં' 'લોકગીતા' તૈયાર કરી, રેચેલ કાર્સને પર્યાવરણ જાળવણી વિશે લખેલા પાયાના વિશ્વવિખ્યાત પુસ્તક 'સાયલન્ટ સ્પ્રિન્ગ'(1962)નો સાર આપ્યો, અણુશસ્ત્રમુક્તિ પરની બર્ટ્રાન્ડ રસેલની વાતને ગુજરાતીમાં મૂકી. હિમાલય સહિત ભારત ખૂંદનારા રચનાત્મક કાર્યકર સ્વામી આનંદે તદ્દન જુદી ભાતના બળવાન ગદ્યમાં ચરિત્રો અને ધર્મ-સમાજચિંતનના નિબંધો લખ્યા છે. તેમના ચૂંટેલાં લખાણોનું, ગુજરાતી ભાષાને ચાહનારા સહુને ગમતું જાણીતું પુસ્તક તે 'ધરતીની આરતી' (1977). 


સ્વામી 'બચપણનાં બાર વર્ષ' નામના સંભારણાંમાં માહિતી આપે છે કે સ્વમાની માતા તેમના પિતાથી છૂટાં પડીને બહેનની સાથે ગિરગામના લત્તામાં મોરારજી ગોકળદાસના શ્રેષ્ઠી પરિવારની નોકરીમાં રહ્યાં. મુંબઈના વસવાટથી મરાઠી ભાષાની ફાવટ અને તેની સંસ્કૃિતની છાપ તેમના પર હંમેશ માટે રહી. સારા-નરસા જાતભાતના જે બાવાઓ સાથે એ દોઢ દાયકો રખડ્યા-રઝળ્યા તે વિશે તેમનો 'મારા પિતરાઈઓ' નામે રસભર લેખ છે. છેવટે રામકૃષ્ણ મિશનના 'નિર્વ્યસની, ભણેલા અને શ્રેષ્ઠ અર્થમાં સેવાભાવી' સંન્યાસીઓમાં જોડાયા. 



અલબત્ત તેમના માટે સંન્યાસ એટલે દેશનાં અને જનહિતનાં નિરપેક્ષ કામ. ગાંધીજીનાં છાપાં અને પ્રેસનાં શરૂનાં વર્ષોનાં સંચાલક, રાજદ્વારી અને સામાજિક લડતો તેમ જ કાર્યક્રમોમાં બાપુના વિશ્વાસુ કાર્યકર્તા. બિહાર ધરતીકંપની મદદ-ટુકડીના મુખી, બારડોલી સત્યાગ્રહમાં સરદારના મંત્રી, થાણાના ગાંધી આશ્રમના સ્થાપક-મંત્રી, આદિવાસી સેવા મંડળના એક આદ્ય સ્થાપક, ભાગલા વખતે પંજાબ, દેહરાદૂન તેમ જ હરદ્વારમાં નિરાશ્રિતો વચ્ચે લાંબો સમય કામ. આ યાદી લાંબી થઈ શકે. છેલ્લાં વર્ષો થાણા જિલ્લાની કોસબાડની ટેકરીઓ પર નિવૃત્તિમાં ગાળ્યાં. જો કે મનથી તો તે આજીવન હિમાલયના અનુરાગી રહ્યા, જેની સાખ પૂરે છે તેમનાં પુસ્તકો 'હિમાલયનાં તીર્થસ્થાનો' અને 'બરફ રસ્તે બદરીનાથ'. 



ચરિત્રલેખોનાં સંચયો છે 'કુળકથાઓ', 'ધરતીનું લૂણ' 'નઘરોળ', 'સંતોના અનુજ' અને 'સંતોનો ફાળો'. તેમાં મૉનજી રુદર છે જે દીકરીના વિધવાવિવાહની સામે પડેલી આખી ન્યાત સામે લડે છે, અંગ્રેજ અધિકારીઓને ઠેકાણે બ્રિટિશ રેલવેના સ્ટેશન-માસ્ટર છોટુભાઈ દેસાઈ, શુક્રતારક સમા મહાદેવભાઈ દેસાઈ, જેવાં ગુજરાતી સાહિત્યના કેટલાક અમર પાત્રો હરફનમૌલા લેખકે આલેખ્યાં છે. 'મોતને હંફાવનારા' પુસ્તકમાં કુદરતી આપત્તિઓ, એક્સપેડિશન્સની જીવલેણ આફતો, જર્મન યાતનાછાવણીઓ, મોટા રોગચાળા જેવી કસોટીઓમાંથી જિજીવિષા અને અને શ્રદ્ધાને બળે ટકી ગયેલાંની હેરતકથાઓ છે, જે પહાડખેડૂ વિલ્ફ્રેડ નૉઇસના 'ધે સર્વાઇવ્ડ' પર આધારિત છે. યુરોપના પ્રવાસી સંશોધક સ્વેન હેડિનની સાહસભરી આત્મકથા 'એશિયાના ભ્રમણ અને સંશોધન' નામે છે. 'નવલાં દર્શન'માં અનેક પ્રાંતોના લોકોના જીવનના અપાર વૈવિધ્યનું વર્ણન છે. 'અનંતકળા'માં કેળવણીકાર નાનાભાઈ ભટ્ટ પરના લાંબા સંકિર્તન ઉપરાંત કિરતારની કળા, જન્મ-મૃત્યુ,ધર્મ, સંસ્કૃિત, નિયતિ, ભક્તિ, શાશ્વતની ખોજ જેવા વિષયો પર રોચક શૈલીમાં દીર્ઘ લેખો છે.



ગુજરાતી ભાષાના મોટા શૈલીકાર આનંદના વિચિત્ર છતાં પણ મોહક ગદ્યના અનેક અંગ-રંગ છે. તેમાં મરાઠી, હિન્દી, ઉર્દૂ અને અંગ્રેજી ભાષા તેમ જ સૌરાષ્ટ્રની ગ્રામભાષા, સૂરતી, થાણાશાહી, સાધુશાઈ બોલીઓની મનસ્વી છતાં ય મનોહર લીલા છે. રમણીય ચિત્રાત્મકતા, ઉછળતો જોસ્સો અને અઢળક ભાષાસિદ્ધિને કારણે વાચક શૈલીમાં તણાતો રહે.



સ્વામીએ એમને ગમતાં પણ ઘસાતા-ભૂસાતા પ્રાણવાન જૂના શબ્દો, રૂઢપ્રયોગો અને કહેવતોનો સંગ્રહ કર્યો હતો જે 'જૂની મૂડી' નામે પ્રસિદ્ધ થયો છે. તેમાંના કેટલાક શબ્દપ્રયોગો છે : અડબાઉ, ઉપટામણી, પોમલી, મુતલક, કાતરિયું ગેપ, તેલપળી કરવી, કુલડીમાં રાંધ્યું ને કોડિયામાં ખાધું. વળી 'ઓલ્ડ મૅન ઍણ્ડ ધ સી' માટે ભાભો અને મહેરામણ, વિલિયન બ્રાયનના 'પ્રાઇસ્ ઑફ ધ સોલ' માટે આતમનાં મૂલ કે બાઇબલના 'પ્રૉડિગલ સન' માટે છેલછોગાળો, 'સર્મન ઑન ધ માઉન્ટ' માટે ટીંબાનો ઉપદેશ કે 'સૉલ્ટ ઑફ ધ અર્થ' માટે ધરતીનું લૂણ શબ્દો કદાચ આ શબ્દશિલ્પી ઘડી શકે ! 



'નકરા લેખન કે વક્તૃત્વની સેવાક્ષેત્રમાં કશી કિંમત નથી' એમ માનતા સ્વામી તેમનાં લખાણોનાં પુસ્તકો કરવાની બાબતમાં ઉદાસીન હતા, અને ગુજરાતી સાહિત્ય તેના આ ગદ્યસ્વામી માટે ઉદાસીન છે. દિલ્હીની કેન્દ્રીય સાહિત્ય અકાદમીએ 'કુળકથાઓ' પુસ્તકને 1969ના વર્ષ માટેનું ઇનામ જાહેર કર્યું હતું. 'લખાણ સાથે વળગેલા યશ અને અર્થ બંનેના વણછામાંથી બચવાની સતત તકેદારી' તરીકે સ્વામી આનંદે તેનો અસ્વીકાર કર્યો હતો. તેમણે આપેલી સાધુની સોંસરી વ્યાખ્યા સર્વકાલીન માપદંડ છે : 'સાધુ 'દો રોટી, એક લંગોટી'નો હકદાર. એથી વધુ જેટલું એ સમાજ પાસેથી લે, તેટલું હકબહારનું … સાધુ લે તેનાથી સહસ્ત્રગણી સેવા કરે ત્યાં સુધી તો એણે નકરી અદાયગી કરી; દુનિયાની ઘરેડે જ ચાલ્યો … એથી વધુ કરે તેની વશેકાઈ.'

સૌજન્ય : લેખકની સાપ્તાહિક ‘કદર અને કિતાબ’ કટાર, “નવગુજરાત સમય”, 21 જાન્યુઆરી 2015

http://navgujaratsamay.indiatimes.com/navgujarat-samay-supplementaries-gujarati-columnist/kadar-ane-kitab/articleshow/45966568.cms#gads

Massacre of hundreds of children in Peshawar by Pakistani Taliban, the atrocities: murders-kidnappings by Boko Haram, an Islamist group and the attack on Paris cartoon magazine Charlie Hadbo killing 16, have occurred in a short span of few months. The popular perception of relationship between violence and Islam got a further boost. The phrase ‘Islamic Terrorism’, which was created by US media in the aftermath of 9/11, got a further shot in the arms. It got a booster dose of unprecedented level. The debates regarding freedom of expression, sharia laws, education for girls continued to be in the fore and columns after column either dissociating Islam from these mindless acts or boosting the perception of Muslims being in the business of merciless killing of their own kith and other with gay abandon; dominated the visual and print media (January 2015).

These acts of terror kill the innocent people and Koran- chapter V verse 32- goes on to say that even if you kill a single innocent person, that’s like killing the whole humanity with an addition that if you save a single innocent person that’s like saving the whole humanity. Still the impression continues that currently most of the dreaded acts of terror are either done by Muslims belonging to this or that group or faction. Not too long ago we did witness acts of terror from the like of Andres Behring Brevik(Norway); the people like Ashin Wirathu (Buddhist Myanmar) were in the news for related actions. Swami Aseemanand is in jail and had confessed to the acts of terrorist violence not too long ago. Does one want to underplay the association of Islam-Muslims and acts of terror? Is one wanting to be in denial mode as for as violence by some Muslims is concerned? The teachings of Koran notwithstanding; there are some Muslims who take to the senseless killings in the most insane and cruel manner; is definitely true. The question is; are such acts due to Islam or Muslims as such? How does one understand the association of label of religion with acts of violence and terror?

At the cost of broad generalizations one can say that most of the prophets of religions focused on some issue of injustice in the society and called for peace, non-violence in their own historical context. The society was either based on pastoral or agricultural mode of production and tribal society-kingdoms were the main pattern of organization of society. The religions, which began as the moral edicts had added social and communitarian functions as well. Clergy became a major component of religions. The spread of the message of prophets also led to the institutionalization of religions, which added one more dimension to the broad umbrella provided by religion as a social phenomenon. These institutions built around religions became a very significant part of religions. Those controlling levers of power gradually allied with the religions’ institutions; and these institutions came to be patronized by the rulers. In turn the institutionalized religions legitimized the power of the king, landlord. King was presented as the son of God in different ways.

The alliance of King-Clergy was best seen in the alliance King-Pope. In other religions’ contexts it became Nawab-Shahi Imam, Raja-Rajguru for example. Currently in Pakistan and Myanmar; mostly; the institutions of religions and dominating army are hands in gloves times and over again. In our Maharashtra a popular Marathi phrase sums it very well Shetji-Bhatji (Landlord-Priest). With religions being institutionalized the collaboration between kings and clergy became the foundation of social system where the agricultural producers-craftsmen and other laboring masses submitted to the system created by the power of the king and ideology of the clergy. The words of Prophets went in to the background. The organization of clergy was varying, from the most organized in Christianity to the decentralized one in Hinduism, to Islam where there is no theological justification of clergy; nevertheless it is very much there.

Here comes the entry of power in the realm of religion. Kingdoms, many a times took the cover of religion for their goals of power. The kings expanded or wanted to expand their kingdoms and put this expansion project to annex other territories in the garb of Crusade, Jihad or Dharmyudh depending on the religion of the king.

The real use of religion’s identity, label, can be seen during colonial period. In most South Asian countries, particularly in India, we see that with the social, economic changes accompanying the introduction of transport, communication, industries and modern education during colonial period, there was a rise of new classes in the form of businessmen industrialists, workers and educated classes in particular. They formed secular organizations, with secular democratic Indian nationalism as the goal, like Hindustan Socialist Republican Army (Bhagat Singh), Independent Labor Party, Scheduled Castes Federation (B.R.Ambedkar) and the overarching Indian Nationalist Congress (Maulana Abul Kalam Azad and Mahatma Gandhi). In contrast to these rising classes the declining classes of Landlords and Kings pledged their loyalty to British and went on to form Muslim League and Hindu Mahasabha and later RSS with the agenda of Hindu nation. In the Religious nationalist organizations initially only kings-landlords were there later some educated and upper caste elite and still later sections of middle class also joined in. Here the communitarian identity of religion was exploited by declining classes to protect their social-political interests. When they said ‘my religion in danger’ they meant my political interests are in danger. They also indulged in ‘Hate other’ propaganda, leading to communal violence and later to the partition of the country.  Here we see religion being used as a cover, the religious nationalism to hide their feudal values of caste and gender hierarchy. Similarly the cover of Buddhism has been used by political tendencies in Srilanka and Myanmar.     

With the coming in of Imperialism, the rise of the US as the global super power dominated the global scene. Two superpowers USSR and USA were in the game of ‘Cold War’. US later planned and used Islam to counter Socialist block. It meticulously used a version of Islam for indoctrination the minds of youth. These youth were used to fight against the Soviet Russia and later the same indoctrinated youth came up and are tormenting the parts of the World. This phase of ‘religion as a cover of political goals’ begins with the formation of Israel in the aftermath of Second World War, the eviction of 14 lakh Palestinians away from their home and hearth. In due course to protect its oil interests the US-Britain nexus overthrew the democratically elected Mossadegh Government in Iran. This ‘chain of events’ did lead to coming to power of Ayatollah Khomeini. At this point US media coined the word ‘Islam the new threat’. They meant that Socialism as the threat is in decline and Islam is coming up as the new threat to the free World. In its design to use all methods to crush the socialist block, US encouraged the Madarassas in Pakistan, where the Wahabbi version of Islam was introduced as a part of the training module designed in Washington. This version of Islam had already been the ally of the Saud family, in whose name Saudi Arabia stands. The Saud family came to use this version of Islam, Wahabbism to control the oil wealth of the region. US allied with Saud dynasty and also promoted Wahabbi version in the Madrassas in Pakistan. This version of Islam saw in every person disagreeing with their interpretation of Islam, as Kafir and killing the kafirs as Jihad. Jihad being the path to Jannat after death, jannat waiting with the rich reward of 72 virgins!

This heady mix of ‘brain washing’ did lead to Mujahedeen being transformed to Taliban-Al Qaeda and later giving rise to ISIS, the major menace in today’s world. Tendencies like Boko Haram draw their inspiration and support from the similar understanding of Islam. Time and again a large section of leaders of Muslims, many of the maulanas have issued the fatwa’s that terrorism is against the tenets of Islam, but what sticks in social awareness is the picture of Taliban or ISIS or Al Qaeda or Boko haram as the face of Muslims and Islam. No wonder one of the greatest philosophers of all the times Karl Marx, remarked very aptly that’ Ruling ideas are the ideas of the ruling class’, that’s the power of media at the service of the US, at the service of Corporate houses. Today the Islamophobia rules the streets and in some form or the other the religion which came to give the message of peace is perceived as the ultimate in prompting and indulging in violence.

Do we need to factor in the political forces, Kings of the past, the colonial masters of yesteryears and the ‘oil hungry’ global superpowers, behind promoting, abusing religions’ identity to understand the dastardly acts tormenting the humanity? The phrases joining any religion and terrorism are the biggest insult to the morality of religions to be sure!

With the new ruling dispensation, Modi Sarkar, attempts are being made to present Gandhi in a light which is favorable to the RSS combine. First, the Swachata Abhiyan (Cleanliness drive) was inaugurated on Gandhi Jayanti 2nd October, then it was claimed that RSS had nothing to do with Gandhi’s assassin Nathuram Godse. Now; efforts are on to extract a certificate from Gandhi on the lines which should mean that Gandhi thought ‘RSS very good’. In this direction a multimedia program is being shown in ‘Dandi Kutir’ which was inaugurated by the Prime Minister Mr. Modi recently, (January 2015). In this multimedia presentation in the exhibition it is claimed that Gandhi had come to RSS camp in Wardha in 1930, along with Ghanshyamdas Birla. Gandhi was very impressed by its functioning of RSS and wanted to meet Dr. Hedgewar, the founder of RSS. As per these claims Mahatma did meet the RSS founder the next day.

Irrespective of these claims the definitive knowledge is something else. On one side what is known is that RSS was very critical of Gandhi’s politics, his broadening of the national movement to include the average people of the country in the non- cooperation movement. This movement was the major event which awakened the people of India and linked them with anti British movement. This was the major landmark in the step towards ‘India as a nation in the making’. This major phenomenon of Indian nationalism came under heavy criticism from RSS leadership. RSS founder was critical of Gandhi for his efforts in the direction of ‘Hindu Muslim unity’ and this mass movement, non cooperation movement. Hedgewar went on to write, ‘As a result of non cooperation movement of Mahatma Gandhi, the enthusiasm in the country was cooling down and the evils of social life, which that movement generated, were menacingly raising their head. ‘As per him ‘it is due to this movement that Brahmin–non Brahmin conflict was nakedly on view’. (C.P.Bhishikar in Keshav Sangh Nirmata, Pune 1979, p 7) What he is calling Brahmin-Non Brahmin conflict was actually the struggle of dalits for their lands rights and social dignity, for change in graded hierarchy of caste. Hedgekar, true to the RSS ideology of upholding the values of declining-pre-industrial social system was against the movement. This non Brahman movement was actually challenging the status quo of caste relationships in the society.

Hedgewar’s successor, Golwalkar, went further to criticize the Indian national movement as being just anti British. Golwalkar writes, ‘The theories of territorial nationalism and common danger, which formed the basis of our concept of nation, had deprived us of the positive and inspiring content of our real Hindu nationhood…Anti Britishism was equated with patriotism and nationalism, this reactionary view had disastrous effects upon the entire course of freedom movement, its leaders and its people.” (Bunch of thoughts Bangalore 1996, p. 138) This is so far as what Sangh thought of Gandhi and his struggles for uniting ‘India as a Nation state’ with the ideology of Indian nationalism.

Now how did Gandhi look at RSS? As RSS for long was working ‘quietly’, there are not too many references about the role of RSS during this period. Also since it was not a part of National movement we can’t comment about its role in that movement. However whatever one can glean from the available sources one can say that Gandhi’s thoughts were not favorable to RSS. In Harijan on 9th August 1942, Gandhi writes, “I had heard of the Rashtriya Swayamsevak Sangh and its activities; and also know that it was a communal organization”, this was in response to the slogans and some speech against ‘other’ community, about which a complaint was made.  In this Gandhi is referring to the drill of RSS volunteers, who shouted that this Nation belongs to Hindus alone and once the British leave we will subjugate the non Hindus. In response to the rowdyism indulged by communal organizations he writes, “I hear many things about RSS. I have heard it said the Sangh is at the root of all this mischief.”(Gandhi, xcviii, 320-322)

Amongst the recorded opinions about Gandhi’s evaluation of RSS, the most authentic is the one of his secretary Pyarelal. Pyarelal narrates an event in the wake of 1946 riots. A member of Gandhi’s entourage had praised the efficiency, discipline, courage and capacity for hard work shown by RSS cadres at Wagah, a major transit camp for Punjab refugees. Gandhi quipped back, ‘but don’t forget, even so had Hitler’s Nazis and Fascists under Mussolini’ Gandhi characterized RSS as a communal body with a totalitarian outlook’ (Pyarelal, Mahatma Gandhi: The Last Phase, Ahmadabad, page 440)

After independence, in the context of Delhi violence (Rajmohan Gandhi, Mohandas, page 642), Gandhi confronted the RSS chief Golwalkar, with reports of the RSS hand in Delhi violence, Denying the allegations Golwalkar also said that RSS did not stand for killing the Muslims. Gandhi asked him to say so publically. Golwalkar said Gandhi could quote him on this. Gandhi did this in his prayer talk that evening, but he told Golwalkar that statement ought to come from him. Later he told Nehru that he did not find Golwalkar convincing.’

Today having occupied the seat of power, RSS is desperate to link itself to the legacy of freedom movement from which it had kept aloof. It had criticized the freedom movement as people from all the communities were part of It. RSS aims for Hindu nation, the way Muslim League’s goal was Muslim nation. Today treading a careful path it wants to appropriate Gandhi for which a ‘certificate’ is needed from Gandhi. So his sentence is being manipulated to highlight ‘hard disciplined work’ and to hide the rider that ‘so had been the ‘Nazis of Hitler and Fascists of Mussolini.’ The basic contradiction in the two types of nationalisms should guide us as what was Gandhi’s attitude was towards RSS, despite the well manicured claims from RSS combine.