Source: FirstPost

• Author : Arun Anand

A comprehensive look at Faiz Ahmad Faiz’s writings reflects that he was a pro-Pakistan fanatic who pushed for India’s Partition

Faiz Ahmad Faiz (1911-84), a Pakistani poet, has been in the news recently. Some of his poems have been removed from the school textbooks by the apex government body to finalise the school curriculum in the India-National Council of Educational Research and Training (NCERT). For those who don’t know much about him, he has been the poster boy of the ‘illiberal left’ in India. They have projected him as a leading Marxist revolutionary and progressive thinker of the Indian subcontinent.

One of his poems ‘Hum Dekheinge’ has been used as a theme song by the so-called Progressives for decades now. During anti-CAA (Citizenship Amendment Act) agitation, ‘Hum Dekheinge’ had become almost an anthem for the illiberal left. In fact, the same poem is being recited by one of the anti-India characters in the recently released and much talked about movie The Kashmir Files.

In a nutshell, Faiz is the poster boy of self-proclaimed progressives in India. Hence, exclusion of his so-called ‘revolutionary’ poetry from Indian school textbooks attracted sharp reactions from the illiberal left.

The question which we are going to examine today by reviewing his own writings is how progressive was Faiz as a thinker, writer and poet? Or Marxism was just a façade.

Without further delay, let’s get straight to the point.

A comprehensive look at Faiz’s writings reflects that he was a pro-Pakistan fanatic who pushed for the Partition of India. He was an ardent follower and great fan of Mohammad Ali Jinnah and part and parcel of his party Muslim League. Jinnah and his party had led the movement to partition India as millions of Hindus and Sikhs suffered brutal bloodbaths across the country.

Faiz, in fact, not only worked closely with Muslim League leaders towards the partition of India but even after the partition, he was rabidly anti-Indian.

Faiz chose to become Editor-in-Chief of The Pakistan Times, a newspaper started by Muslim League leader Mian Iftikharuddin.

Iftikharuddin was a Punjabi politician who had joined Muslim League after quitting Indian National Congress (INC). Iftikharuddin’s house and other properties were used for training the notorious ‘National Guards’ of the Muslim League who played havoc in the communal riots. Everyone knew this including Faiz but still, he chose to be with Iftikharuddin.

Here are some more interesting details about Mian Iftikharuddin on whose payroll Faiz Ahmad Faiz chose to be till 1951 as Editor-in-Chief of The Pakistan Times.

Iftikharuddin was elected to the Punjab Provincial Assembly in 1946 as a Muslim League member. He was elected the first president of the Punjab Provincial Muslim League after the Independence of Pakistan in 1947. He was also appointed as the Minister for the rehabilitation of refugees in the government of Punjab in Pakistan. Iftikharuddin played an important role in fomenting trouble in Kashmir which led to a genocide of Hindus and Sikhs and a substantial part of Kashmir taken away illegally by Pakistan. India is still trying to get back that part which is known as Pakistan Occupied Jammu and Kashmir(POJK).

Interestingly, the newspaper ‘The Pakistan Times’ started publication on February 4, 1947, around five months before Pakistan came into existence and Faiz was too happy to be its Editor-in-Chief. It was clear he believed in the two-nation theory and that India should be divided on the basis of religion and yet he is touted as a progressive writer and poet by a section of Indians!

Faiz’s editorials: Loved Jinnah, Hated India

Let us take a look at some of his editorials in The Pakistan Times which reveal his deep hatred toward India and his communal approach.

In his editorial of The Pakistan Times dated 15 August 1947 (the original title of the editorial was: ‘August 15’), Faiz wrote, “It is August 15 today. The dawn that brought this day into the world also restored to our people their long-lost freedom. Through many bleak decades of political serfdom, millions of us have waited and hoped for this dawn. It has arrived at last and yet, for us in Punjab, it is not bright with laughter and buoyant with song. It is black with sorrow and red with blood… While, in the West, the new edifice of Pakistan is emerging above its foundations, in the fire-ravaged countryside of the East, the ancient homesteads of our less fortunate brothers are crumbling into ashes: while we are entering into our heritage, they are being turned out of theirs… In Eastern Punjab an undetermined number of Muslim villages have been destroyed, an indefinite number of Muslim men, women and children have been bestially butchered and the killing and destruction, as yet, show no sign of abatement.

“Our unfortunate country has witnessed other tragedies of a similar nature in recent times but a number of crucial factors which operated in Eastern Punjab, did not exist elsewhere…. the Provincial Governor (and) …his administration were duly informed, both through their own resources and through repeated representations made to them by responsible public men, that one community (read ‘Hindu and Sikhs’) was making extensive preparations for organised offence while the community marked out as the victim (read Muslims) was being reduced to utter helplessness through forcible disarming. ….The Sikh leader(s) who went about preaching fire and sword in every hamlet and town were allowed the maximum liberty of action and speech. All the stringent laws banning public meetings, provocative speeches, organisations for violence, etc. suddenly paled into invalidity at the remotest approach of hate-maddened communalists (read Hindus and Sikhs)…..Even though the timing of the tragedy was known well in advance, the civil administration was allowed to go completely partisan precisely at the same juncture and to cap it all the entire”

“Muslim police force stationed in Amritsar was collected and disarmed under false pretences. This last was the most treacherous act of all and its repercussions were frightful and immediate. It is impossible to believe, therefore, that the misfortunes of our brethren in the East were either a visitation of Fate or a calamitous upheaval of unforeseen communal frenzy. It appears to have been, on the other hand, cold-blooded premeditated murder and if the criminals are not made to appear at the bar of justice, they will not escape the bar of history.. We regret to have to soil our pen on this day with this sordid tale but it has to be told and it has not yet concluded.”

“Our brothers in the East are today the subjects of another State. We have no desire to cringe or whine before the new administration that has today taken over and we shall not enjoin this course on our brothers. We may not be able to render them any great material help, although we shall do the best we can, we are fully confident that they will bear up bravely in the ordeal that confronts them and retain their self-respect and their solidarity, however hard these virtues might appear to be in the face of cold, mechanised destruction. …We have to realise, however, that the only real support that we can render to our people outside Pakistan is to make Pakistan so strong and so powerful that all our neighbours are forced to territories. …Our present sorrow is but a passing phase and must not be allowed to damage our national heritage that is permanent and enduring. Let us enter into our heritage, devoutly and thankfully, even though the steps are stained with blood and the threshold washed in tears.”

Faiz’s homage to Jinnah

In what could be termed a hagiography of Jinnah, Faiz wrote an editorial in The Pakistan Times dated 27 December 1947 titled ‘Homage’:

“As we write the Muslims of India and Pakistan are celebrating the birthday of the Quaid-i-Azam. As the man who has propelled, guided and controlled the national policies of nearly a hundred million human souls, the man who has been responsible for the birth of a major state and the liberation of a major nation from economic and political bondage, the Quaid-i-Azam has already passed into history. With the establishment of Pakistan, the mandate entrusted to him by his people may be considered to have been fulfilled and his historical role as the architect of our national State may be said to have reached its glorious consummation. The attainment of this objective demanded a steadiness of vision, fixity of purpose, an amount of unflagging devotion and courage that are rarely found among a people, broken and debased by enslavement and exploitation.”

“The history of nations however is continuum like time, and the culmination of one struggle merely means the commencement of another. The mission of our national leaders, therefore, is far from complete and the national objective we have formally attained still awaits its material content. The future of Indian Muslims who have done as much and suffered far more for Pakistan than we the Muslims of Pakistan have, is still uncertain… We have not yet had a glimpse of the Pakistan of our dreams, for we are still besieged by all the ills that have plagued us in the past and the common man has yet to taste the contentment, physical and spiritual, of a free and prosperous existence. The helmsmen of the nation, therefore, of whom the Quaid-i-Azam is the greatest and the most indefatigable, have far from reached the end of their labours and the future of the nation depends as much on their sagacity today as it has dependent on their industry and devotion in the past.”

Faiz on Baluchistan

It is well-known fact Pakistan had forcibly annexed Baluchistan. Baluchis are fighting for their freedom to date. But Faiz was quick to endorse this illegal occupation of Baluchistan by the Pakistani establishment. In an editorial dated 29 June 1947 titled ‘Baluchistan’ he wrote:

“On June, 30th the representatives of Baluchistan consisting of the Shahi Jirga (excluding the Kalat State nominees) and non-official members of the Quetta Municipality, will be called upon to record their vote in favour of joining either of the Constituent Assemblies. From all indications, public opinion in that Province is overwhelmingly in favour of entering the Pakistan Constituent Assembly. ….It is not only geography but religion and ideology as well, that render Baluchistan’s kinship with Pakistan, all the closer. It is hoped that the Baluch Province will enthusiastically respond to the call of the great leader, who has served it and the rest of Muslim India, for ten years, with wholehearted devotion, singleness of purpose and unrivalled sagacity. There will be efforts maybe some of them determined and even ingenious to disrupt Muslim unity in Baluchistan; but it is for the Baluchis to present a solid, invincible form against all such machinations. The Muslims of Sylhet will also be faced with a similar situation and it goes without saying that they will cast their vote for Muslim solidarity.”

After examining his writings, it is clear that Faiz was not only a fanatic but was also an intellectually dishonest man. He had put on the façade of a Marxist and progressive thinker but his writings reflect his real self. And incidentally, Faiz is no exception! Most of the so-called progressive writers and thinkers have indulged in double-speak. So next time, you hear a ‘revolutionary couplet or a quote by one of them, do dig a little deeper or at least scratch the surface and you would realise: “All that glitters is not gold.”

The writer, an author and columnist, has written several books. Views expressed are personal.

Courtesy: https://myind.net/Home/viewArticle/bajrang-dal-activist-murdered-over-hijab-row-in-karnataka-vhp-assam-cm-demand-ban-on-pfi

A 23-year-old Bajrang Dal activist identified as Harsha has been murdered for opposing the wearing of hijabs in schools and colleges in Karnataka’s Shivamogga, triggering fresh tension over the escalating hijab row. 

The Vishva Hindu Parishad (VHP) on Monday condemned the merciless stabbing of the youth and alleged that this is an outcome of the “poison” that fanatics are spreading in the Muslim community.

Reacting to the killing on Sunday, VHP joint general secretary Surendra Jain alleged that the ‘tukde-tukde’ gang under the leadership of Rahul Gandhi works to spread such poison in the name of Muslim appeasement, and demanded that action be taken against such elements to put a curb on their activities.

He also appealed to the Muslim community to change their leaders and show them their place if they do not want to “go in the direction shown by Jinnah before 1947”.

A total of three persons have been arrested, said state home minister Araga Jnanendra. Police said that technical evidence is being gathered and that they have alerted teams in a few other districts, which are helping in tracing the culprits.

“We will take a call on how to take this forward. It is too early right now,” Jnanendra said, on demands of NIA probe in the murder case coming from many, including Union Minister Shobha Karandlaje.

The miscreants, who came in a car, had chased him and attacked him with lethal weapons and then escaped from the spot. Though Harsha was shifted to the McGann hospital, he succumbed to injuries.

After the murder, thousands of Hindu activists gathered near the McGann hospital and the police had tough time to handle the situation. Incidents of stone pelting reported from Sigehatti area in the district, DIP (East) Tyagarajan and Superintendent of Police (SP) Lakshmi Prasad rushed to the spot to control the situation.

Assam Chief Minister and Bharatiya Janata Party leader Himata Biswa Sarma said that the Popular Front of India (PFI) should be banned. Speaking to the media, Sarma alleged that the organization was involved in subversive activities. Also, in radicalizing people.

“Assam has been demanding a complete ban on PFI for a long time, and we still continue with our demand to the Central government that the PFI should be banned immediately. Not because of what they are doing in the case of hijab, that is a democratic protest, I don’t have any issue. But they are directly involved in subversive activities…they are involved in radicalizing people,” the Assam CM, and BJP leader said, adding that he is sure that at some point, the demand will be considered.

Source:https://www.newsbharati.com/Encyc/2022/2/21/Kashmir-Jal-Raha-Hai-Dialogues-that-will-give-you-goosebumps-.html

This morning while sipping my hot coffee one notification popped up. It was from Youtube, A new trailer has been uploaded. It was The Kashmir Files. I immediately went on Youtube and watched it. I felt numb for a few mins. For the very first time, a trailer was busting the brutal truth directly. No hidden message, no hidden language. It was super direct and that gave me goosebumps. Also made me so angry about myself that why do I take this life so much for granted and enjoy my cup of coffee while something like this has happened / still happening in our society. Thanks to Vivek Ranjan Agnihotri our generation will be able to know the real truth about Kashmiri Pandit’s which was deliberately hidden from us for ages. If a trailer can leave such an impact, think about what this film can do.

That unfortunate night of 19 January 1990, when thousands of Kashmiri Pandits were brutally killed, raped, and made to leave the valley in a night. It has been more than 30 years and still, people can not talk about it openly. Some political parties just made an agenda out of mob lynching incidents but no one thought about Kashmiri pandits ever. The media kept quiet for a longer time, the political parties and politicians kept quiet (there are exceptions and we very well know about it) but thankfully a great director like Vivek Agnihotri decided to create a movie on this issue and what an impactful this creation will be, we can guess it through the trailer itself. One thing that caught everyone’s attention in this film was – Dialogues.

This strong movie needed strong Dialogues, and Vivek Agnihotri and Saurabh M Pandey did a fantastic job here. When Mithun Chakraborty screams, “Log mar rahe hain sir, Hamara Kashmir Jal raha hai, khule aam Kashmiri Hinduon ka katl ho raha hai” You feel the anger in your brain and heart. When Anupam Kher cried and said “Jahan Shiv Sarasvati, Rishi Kashyap hue, vo Kashmir hamara hai. Jaha Panchtantra likha gaya wo kashmir hamara hai” You feel the pain. You constantly think, “How horrible situation it had been for those, who still couldn’t get the justice”

When Pallavi Joshi, who apparently played a negative character in the movie, who belongs to the Azadi gang said, “Desh ki takdir wo hi badal sakta hai jiske pas power hai, political power”, she actually made a point. When PM Narendra Modi and this government washed out Article 370 from Kashmir in one night they actually proved this point. But unfortunately in 1990 state political parties misused their powers and that’s why Vivek Agnihotri had to make a movie like this and thank god he did so.

Dialogues like “Azadi is a song of terrorism, its an anthem of Free Kashmir, The secular Jan Gan Man of India.” Made me feel extremely horrible about the mindset of a particular group of youngsters, who has been brainwashed and used against a particular agenda. Some are so blind that they don’t even know about it. These dialogues give you a reason to question so many things in this society.

“Kya Kshmiri Pandito ko wapas apne ghar jane ka mauka milega, is this the justice?” this one line is the summary of everything that has happened. There was an injustice, a mistake that has been partly corrected by washing off article 370.

A lot had happened in the last 30 years, but people who lost everything in that massacre never got the exact justice, and this movie is a tribute to such families. These dialogues made all the viewers even more eager to watch the entire movie.

The movie is coming on 11 March 2022 and we hope that, unlike the last time when Tashkent Files was released, some states will keep more movie slots for this film in theaters and multiplexes.

This movie is an atom bomb, and the dialogues are like AK-47, which was much needed. Let’s see how the movie actually turns out and what India feels about “ The Kashmir Files”

After watching the trailer you will constantly hear in your head “Log mar rahe hain sir, Kashmir Jal raha hai… Kashmir Jal raha hai…!

• Niharika Pole Sarwate

• प्रशांत पोळ

वर्ष १९६०. ग्वालियर से दिल्ली जाती हुई एक खचाखच भरी ट्रेन. इस ट्रेन में तीसरे दर्जे का एक डिब्बा. एक ३८ वर्ष का, प्रौढ़ावस्था की ओर बढ़ता हुआ युवक उस भीड़ में डिब्बे के अंदर आने का प्रयास करता हैं. कुछ लोग उस भीड़ में भी उसे जगह देते हैं. लगभग एक दर्जन लोगों का यह समूह हैं. सात – आठ पुरुष और चार – पांच महिलाएं. प्रत्येक के पास कुछ समान, कुछ डिब्बे और कुछ थोड़े बर्तन हैं. ये युवक इन लोगों से पूछता हैं, “आप सब कौन हो और कहाँ जा रहे हो…?” उन लोगों में मुखिया जैसा दिखने वाला बुजुर्ग उत्तर देता हैं की वे सब पिछले ढाई महीने से तीर्थयात्रा के लिए निकले हैं. अभी रामेश्वरम से आ रहे हैं. हरिद्वार जा रहे हैं. वहाँ से अपने गांव वापस जाएँगे. कुल तीन महीने का कार्यक्रम हैं. उन बर्तनों मे, डिब्बों में उनके खाने का समान, दाल, चावल, गेंहू आदि हैं. ये सारे लोग लखनऊ के पास के दो गावों में से हैं.

युवक का कुतूहल जागृत होता हैं. वो पूछता हैं, “आप सब एक ही जाती के हैं, ना…?”
“अरे नहीं नहीं… एक जात के नहीं हैं हम. अलग – अलग जात के हैं”.
युवक आश्चर्य में. “यह कैसे संभव हैं ?”
“बाबूजी, यात्रा मे, तीर्थयात्रा में जात – पात ना होवे”. युवक और ज्यादा चकित. उसके अभी तक के अध्ययन और जानकारी के पूर्णतः विपरीत बात वह देख रहा हैं.

युवक फिर पूछता हैं, ‘बंबई देखी हैं?’ उत्तर आता हैं, ‘हां. वहाँ से गुजरे, लेकिन शहर नहीं देखा. उसमे क्या देखना?’ वही हाल मद्रास का और बाकी शहरों का भी.

फिर दिल्ली तक के प्रवास में अगले पांच – छह घंटे उन श्रध्दावान ग्रामीणों से उसकी गपशप होती हैं. भारतीय समाज के अंतरंग का, ग्रामीण आस्था का, उनके विश्वास का, उनके जीवन मूल्यों का एक अलग ही चेहरा उस युवक के सामने आता हैं….

ग्वालियर से दिल्ली का, वह छह – सात घंटों का प्रवास, उस युवक को झकझोर कर रख देता हैं. जीवन के अड़तीस वर्षों के पश्चात, उस धरमपाल नाम के युवक को अपने जीवन का लक्ष्य दिखने लगता हैं. पहली बार, अंग्रेजी हुकूमत को, उसके ही कागजातों के माध्यम से आईना दिखने वाले, अंग्रेजों के झूठ का पर्दाफाश करने वाले, भारत में ब्रिटिश राज का वस्त्रहरण करने वाले धरमपाल का उदय होता हैं.

धरमपाल याने एक ज़िंदादिल फक्कड़ इंसान. गांधी जी के विचारों के प्रभाव के कारण भारत छोड़ो आंदोलन में शामिल. फिर गांधी जी की शिष्या मीराबेन के साथ हरिद्वार में ग्राम स्वराज के प्रयोग में भागीदारी. स्वतंत्रता के पश्चात ब्रिटन और इज़राइल में. इज़राइल के सामुदायिक ‘किबुत्स’ का आकर्षण. इसलिए कुछ हफ्ते किबुत्स में बिताए. किन्तु यह मॉडेल अपने ग्रामीण क्षेत्रों में नहीं चल सकेगा, इस निष्कर्ष पर पहुंचे. लंदन के ‘स्कूल ऑफ एकोनोमिक्स’ में बतौर विद्यार्थी प्रवेश लिया. वहीं पर ‘फिलीस अलेन फोर्ड’ इस युवती से विवाह किया. और डेढ़ वर्ष के बाद, पत्नी के साथ वापस भारत.

फिर मीराबेन के साथ ऋषिकेश के पास ‘बापुग्राम’ नाम के सहकारी ग्रामीण प्रयोग में शामिल. तीन – चार वर्ष वहां गुजारने के बाद, इस प्रयोग की असफलता से निराश होकर, परिवार समवेत पुनः इंग्लैंड. तीन वर्ष वहां रहने के बाद पुनः भारत में वापसी. गांधी जी के कल्पना का भारत और जवाहर लाल नेहरू निर्माण कर रहे वो भारत… इन के बीच का अंतर देखकर दुखी. तभी वह ‘ग्वालियर – दिल्ली’ प्रवास की घटना होती हैं, और धरमपाल जी का मन उद्वेलित होता हैं. ‘इस ग्रामीण भारत को तो प्रधानमंत्री नेहरू जानते तक नहीं हैं. इनकी बात कौन करेगा..? अंग्रेजों ने भारतीयों के बारे में और विशेषतः भारतीय ग्रामीणों के बारे में जो अत्यंत अपमानजनक चित्र निर्माण किया हैं, उसे गलत कौन साबित करेगा..?’

बहुत कम लोग जानते हैं की सन १९६२ मे, चीनी युद्ध के समय, जवाहरलाल नेहरू की गलत नीतियों की जबरदस्त आलोचना करने के कारण नेहरू ने धरमपाल जी को दो महीने तक जेल में बंद रखा था. धरमपाल जी गांधीजी के अनुयायी अवश्य थे. लेकिन कोंग्रेसी नहीं थे. सच्चे गांधीवादी होने के कारण वे निर्भय थे. १९७५ – १९७७ इस आपातकाल के दौर में वे इंग्लैंड में थे इसलिए गिरफ्तारी से बच गए. अन्यथा इंदिरा गांधी की सरकार उन्हे छोड़ने वाली नहीं थी. वे इंग्लैंड से, भारतीय लोकतंत्र के समर्थन में आंदोलन चला रहे थे.

१९६२ में धरमपाल जी का पहिला पुस्तक प्रकाशित हुआ, ‘पंचायती राज’ पर. १९६३ से १९६५ के बीच उन्होने ‘तामिलनाडु राज्य अभिलेखागार’ में घंटों बैठ कर ब्रिटिश शासन के दौरान के कागजात छान मारे. किन्तु इसी बीच, १९६५ में उनके बेटे प्रदीप की लंदन में भीषण दुर्घटना हुई. इस कारण उन्हे, मद्रास का शोध कार्य छोड़कर लंदन जाना पड़ा. किन्तु लंदन जाना शायद ज्यादा ठीक रहा. वहां उन्होने British Colonial Archives में जाकर अपना शोध कार्य जारी रखा. इस शोधकार्य की मानो उन्हे धुन चढ़ गई थी. ‘ब्रिटिश राज में ध्वस्त हुई भारतीय व्यवस्थाएं’ इस विषय पर शोधकार्य उनका पैशन बन गया था. १९६५ में उनका महत्वपूर्ण पुस्तक प्रकाशित हुआ – ‘अठारवी शताब्दी में भारतीय विज्ञान और तकनीकी’. यह पुस्तक जबरदस्त था. पूरे देश को हिलाने की ताकत रखने वाला था. इस पुस्तक ने वे सारे मिथक दूर किए, जो अंग्रेजों ने और बाद में उनके पिट्टुओं ने बना के रखे थे. तब तक यही बताया जाता था, यही सिखाया जाता था की अंग्रेज़ आने से पहले भारतीय तो गंवार थे, अनाड़ी थे. उनको शिक्षित किया अंग्रेजों ने. उनको दुनिया दिखाई, अंग्रेजों ने.

धरमपाल जी ने अंग्रेजों के कागजातों के माध्यम से ही यह दिखला दिया, की अंग्रेज़ आने से पहले हम विज्ञान और तकनीकी के क्षेत्र में कितने आगे थे और अंग्रेजों ने कैसे हमारी सारी ज्ञान परंपरा ध्वस्त की.

इस के बाद तो धरमपाल जी के शोध कार्य की, अध्ययन की और उन के निष्कर्षों के आधार पर सप्रमाण पुस्तक लिखने की शृंखला ही प्रारंभ हुई. १९८० से वे वर्धा के समीप, सेवाग्राम में रहने लगे. १९८३ में उनकी चर्चित पुस्तक प्रकाशित हुई – ‘The Beautiful Tree’. अंग्रेज़ आने से पहले भारत की शिक्षा व्यवस्था कितनी समृध्द थी, परिपक्व थी और अंग्रेजों ने इस पूरी व्यवस्था को किस प्रकार से ध्वस्त किया, इसका वर्णन विस्तार से इस पुस्तक में हैं.

किन्तु दुर्भाग्य से धरमपाल जी के इस महान कार्य की जानकारी बहुत कम लोगों को अपने देश में थी. धरमपाल जी कट्टर गांधीवादी होने के बावजूद भी, तत्कालीन काँग्रेस सरकारों ने उनकी कोई सुध नहीं ली. इस का कारण था. धरमपाल जी मानते थे की नेहरू की नीतियाँ गांधीवाद के विरोध में थी. इंदिरा गांधी ने आपातकाल लगाकर लोकतंत्र की हत्या की, इसलिए वे इंदिरा गांधी के भी विरोध में लिखते – बोलते थे.

कानपुर और मद्रास आई आई टी के कुछ छात्रों के पढ़ने में धरमपाल जी की लिखी हुई कुछ पुस्तकें आई. उन्होने उस साहित्य पर विमर्श करने के लिए एक छोटा समूह बनाया, जिसमे कानपुर और मद्रास आई आई टी के छात्र थे. इस समूह का नाम रखा गया – Patriotic and People-Oriented Science and Technology (PPST) group. इस समूह ने १९८० – १९८१ में धरमपाल जी के साहित्य के बारे में काफी हलचल खड़ी की. इसी दौरान गोवा के पर्यावरण कार्यकर्ता क्लौड़े अल्वारिस ने धरमपाल जी के साहित्य के बारे में लिखना प्रारंभ किया. गुजरात की शिक्षाविद सुश्री इन्दुमति ताई काटदरे जी के हाथ में, उनके मद्रास प्रवास के दौरान धरमपाल जी का साहित्य आया. इतने समृध्द और सप्रमाण लिखे साहित्य को देखकर इन्दुमति ताई ने उसे गुजराती, मराठी और हिन्दी में अनुवाद कर के प्रकाशित करने की योजना बनाई. धीरे – धीरे धरमपाल साहित्य पर देश में, विश्वविद्यालय में चर्चा और विमर्श होने लगे. मैं जब ‘विनाशपर्व’ पुस्तक पर काम कर रहा था, तब मैंने धरमपाल साहित्य अनेकों बार पढ़ा. उस साहित्य के कुछ अंश पुस्तक में भी लिए.

अटल बिहारी बाजपेयी जी की सरकार ने पहली बार धरमपाल जी को पशुधन बोर्ड का अध्यक्ष बनाकर उनका सम्मान किया था. इस देश का दुर्भाग्य रहा की गांधीवाद की विचारधारा के सच्चे अर्थों में अनुयायी, उस विचारधारा को जीवन में लाने का प्रयास करने वाले फक्कड़ कार्यकर्ता और ब्रिटिश पुरालेख और कागजातों का गहरे में अध्ययन करने वाले इतिहास संशोधक, धरमपाल जी को काँग्रेस ने ना कभी अपना माना और ना ही उनका सम्मान किया. उल्टे नेहरू जी ने तो उन्हे दो महीने जेल में बंद कर के रखा था…!

आज उनके जन्मशताब्दी वर्ष की समाप्ति हो रही हैं. भारतीय स्वाभिमान को निर्भयता के साथ विश्व के सामने लाने वाले इस सच्चे गांधीवादी को मेरे विनम्र श्रध्दासुमन..!

• प्रशांत पोळ

धरमपाल #Dharampal

धरमपाल जी ने अनेक पुस्तकों का लेखन किया हैं. उन में से कुछ महत्वपूर्ण हैं –
अंग्रेज़ी में –

• साइंस एण्ड टेक्नालॉजी इन एट्टींथ सेंचुरी (Indian Science and Technology in the Eighteenth Century)
• द ब्यूटीफुल ट्री (The Beautiful Tree)
• सिविल डिसआबिडिएन्स एण्ड इंडियन ट्रेडिशन (Civil Disobedience and Indian Tradition)
• डिस्पाइलेशन एण्ड डिफेमिंग ऑफ़ इंडिया (Despoliation and Defaming of India)
• अंडरस्टेंडिंग गाँधी (Understanding Gandhi)
  हिन्दी में –
• भारतीय चित्त मानस और काल
• भारत का स्वधर्म