BOOK REVIEW :
'NEELGAATHA' by Agnishekhar
Published in August 2021 by Pralek Prakashan Pvt. Limited, Mumbai.
ISBN 978-81-95410-78-1
Price Rs395/=
(Available on Amazon and Flipkart)
Long back , I read "Rashmirathi " , one amongst the most popular epic poems composed by poet Ramdhari Singh 'Dinkar'. In this epic poem, Dinkar Ji has presented the story of Karna with all hues of history and human emotions so as to impart it a timeless relevance . The poem leaves a profound and indelible impact on the mind of the reader . Something similar happens if you read poet Agnishekhar's recently published book 'Neelgaatha'. I finished reading "Neelgaatha " yesterday .It is an epic poem set in eight Parvas( segments ) wherein the poet brings in Neelnaag, son of Rishi Kashyapa as the interactive onlooker and central protagonist who observes the tragic history of the original inhabitants of Kashmir right from the draining of Satisar lake to their recent exile and suffering . As I finished the book, entire painful history of Kashmir and its original inhabitants kept visiting my mind again and again. This is an excellent poetic documentation done by Agnishekhar with a narrative that has truthful historical background and content.
Agnishekhar ( born 1955 ) is a well known name in the field of contemporary Hindi literature . With six poetic collections already published and very well received , Agnishekhar has established himself as the most cogent , impressive and loudest voice in the arena of the ” Poetry of Exile “ from India . He has shared platforms with many leading international poets of this genre. His poetic collections like ‘’Mujh se chheen Li Gayi Meri Nadi , Kissi Bhi Samay , Kaalvriksh ki Chhaaya Mein . Jawahar Tunnel , Meri Priya Kavitaayein and Jalta Huva Pull have already been translated into many languages of the country . He has also edited Kashmir editions of some magazines like Pahal and Pragtisheel Vasudha . He is also recipient of many prestigious awards that include Girija Kumar Mathur Smriti Puruskaar , Sarva-shreth Pustak Samaan ( J&K Academy of Art Culture and Languages.. 2010 ) and Sahitya Shatabadhi Samaan .
Neelgaatha or the book under review has 178 pages and is dedicated to folklorists , writers and poets of Kashmir who’s symbols , stories and memories have been used by the poet in compilation of the epic poem.There is no formal foreword . The foreword has been substituted by a lucid and impressive introduction to the epic poem by Kripa Shanker Choubey , professor at Mahatma Gandhi International Hindi University, Wardha. This introduction is seen on the inner side of red jacket to the book.
If we look at the corpus of the world literature , the topic of human banishment or exile has always occupied a dominant space in it. The issue of exile has its space in our great epics like the Ramayana and the Mahabharata. The literature of exile encompasses bitter, impassioned indictments of unjust, inhumane regimes and rulers . It also includes wrenching melancholy for lost homes, lost families, and a lost sense of belonging.
The tragedy of human banishment remains a topic that finds ample space in the works of post second world war writers, artists and playwrights . Even to this day we have great poets like Sherko Bekas or sculptor Bruno Catalano who are masters in conveying the innermost feelings of human beings in exile either through their pen or brush . They are respected and loved for this as exile is a reality lived and experienced by human beings since times immemorial . It is neither fictional nor imaginary . Even in the Indian subcontinent , majority of the post partition ( 1947 )writers have created a corpus of literature that deals with the painful and heart wrenching stories of exile.
One has to have some basic knowledge of the history of Kashmir for purposeful comprehension of the epic poem Neelgaatha that begins with a chance meeting between an exile from Kashmir with the protagonist Neelnaag. The poet has painted this encounter in the backdrop of refugee camps , dirty lanes , gloomy faces , bare feet children playing in a dusty ground near the refugee tents , women fetching drinking water from open roadside taps , men in tattered clothes and some young boys and girls getting ready to take out a procession . This is the first Parva titled Bhavishya Ka vartamaan ( Present of the Future ) .The rest begins in flashback that conveys the story right from the draining of the Satisar lake to this day .This story is spread in remaining seven Parvas ( segments ) titled Samay Ke Mool, Punaragaman , Yudh , Mahaayaan ,Turushak,Ananadpur Sahib and Asamaapat .
As you leaf through these eight Parvas , you are told the story of Rishi Kashyapa , Nagas , Pitsachas , Indra , Hari ( Vishnu ) Garuda , Sheshnaag , Shiva , Keshva , demon Jalodhbhava and the collective efforts of Devtas ( gods ) in slaying the demon Jalodhbhava and draining out the water of Satisar lake through Varah-mool ( present day Baramulla ) . We are told that the Sudershan Chakra that is associated with Sri Krishna was also put to use by Vishnu in this fight between Devtas ( gods ) and Asuras( demons ) . Our protagonist , Neelnaag is also witness to the scripting of Matasya Avtara , Koorm Avtara , creation of Sharika’s abode at Hari Parvat , arrival of goddess Kashmira and goddess Sharda to the land that is created after the water of the Satisar lake is drained out and demons are driven away. Neelnaag also witnesses the arrival of Shiva , Parvati , Yashovati , Sri Krishna and Hanuman to Kashmir . The poem has the story of Takshaknaaga, the battle of Kurukshetra , Vijyeshwara shrine ( demolished in 14th century ), Gopadhari Shrine ( Gupkar ) ,Sureshwari ( an ancient shrine dedicated to goddess Durga on the banks of the Dal lake ) and Mahasarit ( ancient name of the Dal lake ) apart from Nagarjuna ( Buddhist philosopher from Kashmir ) , Kanishka , Lalitaditya and many other icons from the glorious civilization of Kashmir . Neelnaag also witnesses how saints and sages from Satidesa or Kashmir move to China , Khotan, Tibet, Mongolia , Korea and Japan to spread Dharma and convey the message “Buddham Sharnam Gatchhaami ”. He also is privy to the arrival of Turushkas resulting in some unpopular deviations in the discharge of Rajdharma during the rule of King Harsha of Kashmir .Neelnaag is pained to see a period that changed the course of Kashmir’s history. This period begins with the arrival of Rinchena, a fugitive prince from Tibet . He also witnesses the acts of Kota Rani ( a brave queen of Kashmir) , Ramchandra , Udayandeva and the deceitful refugee Shahmir .
Nothing pains Neelnaag more than the demolition of temples and Viharas during the rule of Shahmiri Sultans especially Sikander Butshikan and forcible conversion of the people to the new faith. The demolition activity makes the landscape of Kashmir free from Viharas and temples and our protagonist or Neelnaag remains a silent and helpless spectator to this destruction and mayhem .It pains him to see thedestruction of the Martanda ( Sun Temple ) , Vijeyshwara Teertha , Kalishri Temple , Avantiswamin Temple , Parihaspora temples and town , Avantishwara Temple and many more majestic temples and Viharas . He is also privy to the rule of Sultan Zain ul Abdin who tries to apply balm to the painful wounds of the native Hindus . Neelnaag is amazed at the magnanimity of the Sultan who appoints Shirya Bhatt as Sarva Dharma Adhikari and brings back the Hindus to their native land from the plains of Bharata ( India ) at the specific request of Shirya Bhatt who cures the Sultan from a serious ailment.
As the poem progresses further ,Neelnaag becomes a mute witness to the cruelties of Iftekhar Khan , the Mughal governor of Kashmir during the rule of Aurangzeb. Under the leadership of Pandit Kripa Ram of Mattan , native Hindus seek help from Guru Tegh Bahadur . Neelnaag consoles a weeping Kripa Ram at the supreme sacrifice of Guru Tegh Bahadur to save Dharma . Wiping his tears , Pandit Kripa Ram pledges to take care of child Dashmesh or Guru Gobind Singh Ji . Neelnaag is amazed to see Kripa Ram and his brother Sanmukh Ram attaining martyrdom in the battle of Chamkaur Sahib fighting the Mughal forces . Both the brothers become a part of the group of 40 Muktas who attain martyrdom at Chamkaur Sahib. We also find Neelnaag seeking reasons as to why there is no end to the pain and suffering of native Hindus when Mughals are followed by cruel Afghans . Placing his hand on the shoulders of Pandit Birbar ( Birbal ) Dhar , he suggest the sagacious Pandit to visit Lahore Darbaar and seek help from Maharaja Ranjit Singh for amelioration of the miseries and sufferings of the people of Kashmir . Entrusting his wife and daughter in law to his friend Quddus Gojwari and helped by Malik family ( Muslim ) to cross Pir-Panchal pass , Birbar ( Birbal ) Dhar reaches Lahore and impresses Maharaja Ranjit Singh to send Sikh forces and make Kashmir free from the cruel rule of Afghans . The Sikh army defeats Afghans in the battle of Shopian and Kashmir comes under Sikh rule .Sitting on the Shankrachrya hill , Neelnaag witnesses peace returning to the Kashmir valley . After some time, the Dogra rulers emerge on the scene . Neelnaag is now happy to see the clouds of darkness dispelling from the sky over Kashmir and rays of light and hope emerging gradually. He finds progress and development visiting his Kashmir .The city that had forgotten the sound of temple bells is abuzz with tinkling of bells and Shankhnaad . There is peace and focus on developmental activities like construction of roads , schools , hospitals , courts and colleges . From the top of Shankracharya hill, Neelnaag looks at the serpentine path of river Vitasta , which happens to be the undying witness to many tragedies that visited the Kashmir valley. There is a sudden turn in the poem and Neelnaag brings the poet back to his misplaced tent in the refugee camp. A camp that he shares with the victims of armed insurgency and ethnic cleansing . This is a crowd abandoned by time and forced to face antipathy from all quarters of the establishment .
Writing such epic poems is not every poet's cup of tea. It requires profound knowledge of history, unshakeable committment to a cause and conceptual clarity. I believe and am convinced that the author of this epic is in command of these great skills . Neelgaatha has established that exiles are quite capable of telling their own stories without having others speak for them. I have always believed that exile can also be a source of creativity for many writers. And the' Exile Consciousness' is surely a way to reconnect with a life that seems increasingly distant . With its subject and style of presentation , I am sure about the immortality of this work.
This epic poem is not only documentation of miseries and sorrows that visited a peace loving community for the last seven hundred years , it is essentially a powerful petition to powers that be . A petition that seeks their attention saying loudly “ Look this way to ameliorate our pain and suffering. We had it enough. ” Doesn’t Urdu poet Moin Ahsan Jazbi also convey the same story when he says this :-
" Sarvo saman bhi mauje naseem e sahar bhi hai
Aey gul tere chaman mein koyi chashm e tar bhi hai
Duniya sunne to kissa e gham hai bahut taweel
Haan tum suno to qissa-e-gham mukhtasar bhi.."
( You have the cypress and the jasmine, And the wafting morning breeze as well,
O flower ! look around carefully ,
There sits a person with moist eyes in your garden .
Should the world listen, the story of my sorrow is long and detailed,
Should you desire to listen, I carry a brief version as well)
( Avtar Mota )
CHINAR SHADE by Autarmota is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 2.5 India License.
Based on a work at http:\\autarmota.blogspot.com\.
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