Chatrapati
Shivaji Maharaj: To Each Ones’ Own!
Ram Puniyani
Some
concerned citizens have filed a Public Interest Litigation (August 17 2015) to
stop the highest award of Maharashtra Government, Maharashtra Bhushan to
Babasaheb Purandare. Purandare is known for his work ‘Raja Shivaji Chatrapati’
and the play ‘Jaanata Raja’ (wise king) his is not the first time that such a
controversy around Purandare has come up. Few years ago Maharashtra Government
had appointed him as Chairman of the Committee which was to plan the statue of
Shivaji in Arabian Sea. The Maratha Mahasangh objected to this appointment on
the ground that Shivaji was a Maratha while Purandare is a Brahmin. Purandare’s
interpretation of Shivaji presents him as the one who was devoted to Brahmins
and Cows (Go Brahman Pratipalak) and
the one who was against Muslims. This interpretation of Shivaji has been the
major version used by sectarian political groups. As this on one hand presents
him as upholder of supremacy of upper caste and at the same time looks down
upon Muslim kings.
Maharashtra
has seen many a controversies on Shivaji issue times and over again. There was
an attack on Bhandarakar Oriental Research Institute (BORI), Pune few years
ago. The issue at that time was that this institute had helped the western
author James Laine for writing his book, ‘Shivaji: Hindu King in Islamic India’.
In this book he had cast aspersions on Shivaji’s mother by mentioning some
rumors. Maratha-Brahmin politics was at the root of this. BORI is regarded more
as being Brahminical. In yet another controversy, just before the elections in Sangli
area (2009), the poster of Shivaji killing Afzal Khan with a knife, was the provocation
for communal violence, in which one person was killed and a tense atmosphere
was created. The symbolism was that Shivaji is representing Hindus while Afzal
Khan represents Muslims. This is the fertile ground for hatred and the
consequent violence, which polarized the communities and the communal forces
won the election.
One
recalls another controversy around Shivaji and that was when the Human rights
activist Teesta Setalvad had prepared a hand book of history for school
teachers in which she narrated the incident of Maharashtra Brahmins refusing to
coronate Shivaji as he was a Shudra. The priest from Kashi; Gaga Bhat; had to
be invited, who did coronate him but with the little toe of the left foot, as
that is the organ which according to Brahmanical norms is lowest in the body hierarchy.
The
local Shiv Sainiks objected to this handbook on the ground that how dare someone
call Shivaji as Shudra? History has its own truth and emotions operate on
different wavelength! What is true is that Shivaji was a King who reduced the
burden of taxation on the poor peasants. That’s what made him popular amongst
the masses. Also the legend of Shivaji asking his army to return the Muslim
daughter in law of Kalyan’s Nawab is a matter of deep respect for him amongst
the people of Maharashtra. The memories of his policies towards the rayyat
(cultivating farmers) make him very revered figure in Maharashtra.
Lokmanya
Tilak was the first one who recalled Shivaji’s role by organizing a Shivaji
festival. Tilak presented him as protector Brahmins and Cows. Since then
Shivaji came back in the social memory but with upper caste orientation. The
later popularization of Shivjai was done by communal forces that centered the
narration on Shivaji’s battles with Aurangzeb and Afzal Khan. This was in a
build up to Shivaji’s own kingdom. These battles with these two Muslim kings
are highlighted while Shivaji’s battles with Hindu kings are underplayed or
omitted from the recall. While his battle with Aurangzeb was for power; the
official who came from Aurangzeb’s side was Raja Jaisingh who was a big
official in Aurangzeb’s administration. In case of Afzal Khan it was Shivaji’s Muslim
body guard who advised him to carry the iron claws, while on Afzal Khan’s side
we see Krishnaji Bhaskar Kulkarni as his secretary. The battles for power have
been given religious color.
Today
Shivaji on one side is being used for sharpening communal (Hindu Muslim
divides) and on other hand between Brahmin-Marathas.
The
rational understanding of Shivjai has been excellently presented by late Com.
Govind Pansare in his very popular book Shivaji kon Hota? (Who was Shivaji?)
Com Panasre’s you tube video is also a brilliant watch, ‘Janatecha Raja Shivaji’.
One need to realize that the shadow boxing around Shivaji is in a way is
reflection of the underlying communal politics and caste struggles. Real
Shivaji needs to be understood so that we can undermine these sectarian
tendencies.
