Despite having strong affluent jagirdari background Rajpuri, as a younster was attracted to Marxian ideology which, he said, changed him into a real human being and motivated him to think, speak and write for the downtrodden. He continued reflecting his anxiety and concern for socio-economically neglected people through his prose and poetry’.
He was passionately aspiring for a complete societal transformation that sees the end of the dynastic raj and ushers in a new era of social justice, economic prosperity and political stability; an era that he wished to have no space to be dominated by the likes of “Sogami ki meharbani, Shiekh Ki khandani munmani, Bakshi ki karistani, Qasim ki sorukh and zared beryani, Faroq ki dilberjani, Gula Shah ki 25 lakh wali kahani, Mufti ki tilismati bemani, Azad ki Nehru periwar ki qader dani„Umar ki nadani, Mehbooba ki joothi kahani” ,the characters who, he thought, are wholly responsible for pushing Kashmir into the quagmire, chaos and agony; depriving it of whatever it possessed as its wealth, its forests, its water resources, its famed arts and crafts and above all its marked individuality. He was eagerly looking forward to a day when Kashmir gets rid of the dull, unimaginative, illiterate and corrupt politicians. With anguish he reflected on shutting down of historical Silk Factory’ and joinery Mill; the vital sources of employment till yester years. He also lamented that Kashmir has been deprived of its productivity that it has ceased to produce even an egg and its ever growing dependence on mother country, even for trivial matters, coerces it into importing goods, commodities, services and other items of daily use from Indian States. Besides, a large number of manual workers, artisans, barbers and even petty shopkeepers are seasonally imported from Bihar and UP to ravage its ecology both physical and social, he lamented’.
He was equally critical of those who have been playing with Kashmiri sentiments and making best use of local naivety; exploiting the disputed status of Kashmir to engage the attention of youth in, extremely intense politicking unmindful of its awful repercussions; paving, thus, way for turbulence, and destruction that as he said unequivocally surpass “Tora Bora” bedlam.Elucidating this poetically he writes :
Hush Mush Raj Aam korukh
Sarnai Lukun Taraj Karukh
Khundrat Kur Asi Kashmirus
Tamun Kur Asi Panes Tuqdeerus.
He did not even spare his own comrades whom he often called batta communists. Also he was increasingly skeptical of the bonafide of poets and writers. He was hostile to their egoistic tendencies. In his book Dastak , he spurns their tactics which range from over bullying to subtle emotional blackmail. Also he rebukes them for popularizing the “ chakri of Kashmiryat” which he says has no legs to stand upon.
In his writing he keeps nurturing a burning desire to get people out of unjust, unfair and iniquitous system run by those bent on pillaging Kashmir, denuding it of its natural resources , minting money and somehow trying very hard to conquer the summit and reach the “goal” by making the most of its unrelenting political uncertainty. For defeating the anti-people forces and to do away with the mitigating circumstances, he puts forward a novel idea; launching of: Brain Trust” that the proposes to comprise distinguished scholars, noted intellectuals and highly knowledgeable persons who will guide politicians; inculcate among them the sense of accountability and equal opportunities for all. His unending intellectual inquisitiveness and contribution really entitle this one time Advocate, a Legislator, a Speaker and a Minister to a space in the contemporary history of Kashmir. But history is too ruthless to ignore the dilemmas, blemishes and contradictions that his split personality represented amply to the disadvantage of the ideology he professed. Outwardly he was progressive enough to condemn injustice and social discrimination but from within he was too narrow to abhor and despise the people not belonging to “upper caste” May Allah bless him.
Concluded…..
Dr. Abdul Ahad is a well-known historian of Kashmir. He presents a perspective on the Kashmir issue and talks about Kashmir’s history and individuality and personality.
