Sampradayikta Aur Itihas Drushti - Book Summary

Here's a comprehensive summary of the Jain text "Sampradayikta aur Itihas Drushti" by Vimal Varma, presented in English:

Sampradayikta aur Itihas Drushti (Communalism and Historical Perspective)

This book, authored by Vimal Varma, delves into the complex relationship between communalism and the interpretation of history, particularly within the Indian context. The central argument is that a distorted and communal understanding of history has been actively perpetuated by various forces, leading to significant societal fragmentation and hindering genuine progress.

Key Themes and Arguments:

Critique of Current Societal Malaise: The author begins by describing the current era as one of profound crisis, characterized by the failures of global capitalism, feudalism, imperialism, and exploitative capitalism. He calls for a "people's revolution" to address these issues and emphasizes the crucial role of cultural activists in raising public consciousness by dismantling outdated ideas and fostering a life-affirming outlook.
The Role of History in Identity and Progress: Varma argues that in times of crisis, a nation turns to its past for self-understanding. However, he contends that Indian intellectual discourse has become paralyzed, marked by complacency and a regression into myth and superstition, neglecting the lessons of history. This leads to a fragmented individual and a fractured society.
Colonial Historiography and its Legacy: A significant portion of the book critiques the historiography that emerged during the colonial era. Authors like James Mill, influenced by Christianity, propagated the idea that Indian civilization lacked rationalism and was stagnant. This narrative served to justify British rule, portraying their rational law as superior. This prejudiced view, propagated through institutions like Haileybury College, deeply ingrained negative perceptions of Indian history and culture, which continue to influence thinking today.
The Creation and Exploitation of Communal Narratives: The author identifies specific instances where historical interpretations were twisted to serve political agendas:
- Aryan Superiority: The concept of Aryan racial superiority was constructed, later exploited by fascists, leading to devastating consequences.
- Hindu-Muslim Divide: The notion of Hindus and Muslims as two separate nations was fabricated, providing justification for the creation of Pakistan by imperialists. These "imaginary justifications" have misled entire generations by imposing present-day needs onto the past.
Challenging the "Hindu-Muslim" Periodization of History: Varma strongly refutes the common historical division of Indian history into "Hindu Period," "Muslim Period," and "Modern Period." He points out that this categorization is flawed and serves communal agendas. Many dynasties, particularly those of the Mauryan, Indo-Greek, Shaka, and Kushana periods, were not Hindu in the modern sense; many followed Jainism and Buddhism. The term "Hindu" itself was first used by Arabs.
The Myth of a Communally Harmonious Ancient India: The author challenges the idea that communal tensions only emerged with the arrival of Muslims. He asserts that the entire history of India is imbued with communal undercurrents. He argues that while various religious traditions coexisted and influenced each other, the exploitation of religion for political power has been a recurring theme. Examples include:
- The use of religion by ruling classes to suppress opponents and create divisions.
- Wars between rulers over religious sites and the persecution of adherents of opposing faiths during the Gupta and later periods.
- Rulers like Harsh of Kashmir looting temples for financial gain.
- The widespread killing and destruction of Buddhist and Jain sites by so-called "Hindu imperialists" between 900-1200 CE.
- The brutal massacres by invaders like Timur and Nadir Shah, which affected both Hindus and Muslims.
The British Strategy of Divide and Rule: The British consciously used policies like separate electorates, reservations in government jobs, and educational facilities for Muslims, backward communities, and untouchables. Their aim was to undermine national unity and the burgeoning Indian capitalist class. This strategy was designed to foster hopes of advancement among backward groups, keep them isolated from the mainstream struggle, and maintain divisions based on caste and communalism.
Caste System and its Persistence: Varma analyzes the caste system, highlighting that while it was characterized by hereditary occupational groups, its basis lies in the production relations of the time. He criticizes the romanticization of ancient India as an ideal, conflict-free society, pointing out that the emphasis on spirituality over materialism, while present, does not negate the importance of worldly pursuits. He argues that the persistence of caste discrimination, even after independence, is due to the continued existence of the old economic structure, particularly land relations. The incomplete agrarian revolution and the colonial rulers' strategy of maintaining feudal land relations while introducing minimal capitalist elements played a crucial role in this.
The Role of National Movement Leaders: The author critically examines the stance of prominent leaders during the national movement. While some were progressive in thought, others, like Bal Gangadhar Tilak, held conservative views on social reform and even supported the caste system. Mahatma Gandhi, despite leading the anti-untouchability movement, also expressed belief in Varnaashram Dharma. This dual character within the intellectual leadership is seen as a factor that sometimes hindered radical change.
The Influence of Socio-Economic Structures on Culture and Religion: Varma emphasizes that the development of philosophy and thought arises from the interplay of material conditions, labor, and human interaction with nature. He argues that both imperialism and materialism have their roots in these material relations, refuting the notion that ancient Indian culture was solely focused on transcendental values.
The Deeper Roots of Communalism: The book suggests that communalism is not a recent phenomenon but has deeper roots, intertwined with political power struggles throughout Indian history. He criticizes the tendency to solely blame medieval Muslim rulers for communalism, emphasizing that religious exploitation for political gain has been a common practice across different eras.
Contemporary Challenges and the Path Forward: The author concludes by warning that a communal interpretation of history fuels fascism (as espoused by the RSS) and separatism (as seen in movements like Khalistan, Gorkhaland, Jharkhand). He attributes the current economic crisis to political instability and the manipulation of historical narratives by the ruling class to promote Hindutva and Muslim fundamentalism. He calls for preserving regional cultures and languages within a broader national framework, advocating for a "people's revolution" to address the uneven development across states and achieve genuine national integrity and progress.

In essence, "Sampradayikta aur Itihas Drushti" is a powerful critique of how history has been misused to create and perpetuate communal divides in India. Varma advocates for a scientific, objective, and critical examination of the past to overcome societal fragmentation and pave the way for a truly progressive and unified nation.