Apropos the book ‘Gorkhas and Gorkhaland’

The book is an encyclopedic historical compilation of the features composing the ethno-political aspects of the Gorkhas which has been meticulously loomed in constructing the pattern of the society existing in the Himalayan regions. In unfolding these features he has painstakingly delved into almost all documented evidences and assembled them in chronological order in attempting to define the Gorkha fold as a social miscegenation of the Tribes of the Himalayas – amongst the Khas and the Kiratas. This is in similar sequence to the story of subcontinent where the Deva, Asuras (Nagas) and Kiratas composed the trilogy of Bharata.

No doubt with the magnitude of his research incidents of a few improbabilities are only probable. One such glaring example which requires clarification is the question regarding the yogi Gorakhnath (Goraksanatha) usually alluded as a Hindu, infact, “According to the view of Dr. Grierson, Goraksanatha was a Nepalese Buddhist Yogi; and indeed his connection is borne out by ancient coins of Nepal inscribed, Sri Sri Sri Goraksanatha”. The lineage of Goraksanatha as a religious cult appeared in various centuries between the 8-16 Centuries following the religious order precepts set by Lokesvara Padmapani Matsyendranatha (refer A History of Cooch Behar by S.C.Ghosal, First Ed.1942, First Reprint 2005; Chapter-VI, p.65,66,67)

In Chapter I ‘The Hindi Language and its Neighbours’ p.18 - A History of Hindi Literature, in subtitle Other Poets of this Period: “There is also a certain Gorakhnath who is regarded as the founder of an order of Yogis, and as the author of both Sanskrit and Hindi works. Some doubt has been expressed as to his being a historical person at all, but it seems likely that he was, and that he lived about 1200 A.D. The Hindi works, which include one in prose, are almost certainly not written by him. They are probably the works of his followers. They have been placed by some as early as the middle of the fourteenth century, but their date at present must be regarded as very uncertain”.

With the above information in hand it is probable the shrine of Goraknath in Gorkha predates the emigrants from the south who eventually became the dynastic Gorkha monarchy of Nepal after Prithivinarayan Shah’s conquest of the indigenous tribes of Nepal. In other words, Gorkha was a local term and not migratory to the settlers from the south. To support this contention I.S.Chemjong in his book, ‘History and culture of Kirat People’ indicates that the word Gorkha (Gur Khan) is derived from Mongolian language ‘King of Kings’ probably originating from either the early Magar settlers (Magyars in Hungarian referred to Mongolians) whose women married in assimilation with the emigrants in arriving at the title Gorkha. The miscegenation of the emigrants is also remarkably present with the indigenous Gurung tribes.

On the other hand Barun Roy’s explanation of “Go rakkha”- ‘protectors of cows’, is substantially acceptable citing its context to ancient times and believed to be distorted in Pali in Buddhistic 13th century as Gorkha. Which could be the reason why Dr. Grierson asserts that Goraksanatha was a Nepali Buddhist (probably following Vajrayana practice within Sivaism which itself is an ancient cult of the Himalayas probably originating in the Naga (Serpent) worshipers amongst the southern Asuras).

It is also appreciated the book draws chronological inferences in citing the general history of Darjeeling within the term of the Gorkha understanding and imagination. The references are replete exhaustively in guiding towards this end however it is still insufficient to conclusively decide on the terminology as generically specific. This for the simple reason for argument sake, the Anthropological Survey of India, Calcutta asserts “Likewise the Gorkha or the Gurkha is a blanket term which include those communities who originally came from Nepal”. In common parlance this presupposes Gorkhas as an ethnic terminology for Nepalese in diaspora. It is important therefore before attempting to consider Gorkhas as a dispensation the term require to be fine tuned before definition.

As regards the complementary title of the book- Gorkhaland which is totally a political concept implying various presuppositions and attributes which require to be seriously studied. Although numerous aspects of Gorkhaland have been dealt by the author it is still felt that quantum deficit is observed in his attiring the Gorkhaland issue with fiction more otherwise than facts. This criticism is pertinent in considering the fact that the book hardly deals with the constitutional and legal jurisprudence which presumably more fundamental to the issue than other credentials. To wit and rather to be precise it is pathetic that the chapter on Gorkhaland hardly comprises three and half pages (pp.300-3) in the entire book of 304 pages. The paucity of references in regard to the legal aspects of Gorkhaland displays the inadequacy of the book to deliberate on the topic. As a result of which it is quite transparent to deduce that the author is not acquainted with the crux of the matter in regard to state formation.

In the few pages contributed in this regard (legal aspects of state formation) it is abundantly clear that despite his mention in the pages addressed there is ample precedental materials in predetermining the legal criterias in functioning a statehood demand. To wit, the constitutional terms Excluded Area, Non Regulated Area, Scheduled District and Backward Tracts are exclusive to the issue. But at the same time these are not explained to its proper context exposing the author’s deficiency in interpreting the reality of the various designations. Infact it is the accumulated forwarding of these terminologies in the history of Darjeeling District and its adjoining areas since the very inception, which forms the ground swell of the basic concepts and complimentary ideas which eventually determine the legality for the demand. These are important aspects which the book is enabled in expressing leaving the reader to sheer imagination in conceiving a state purely on the recognition of Gorkha as a magic word in imagining a new state out of the blues.

All state formations whether in India or at the international arena require fundamental grounds based on the democratic rights of the national minorities. There are various categories of national minorities recognised for their individual protections viz. linguistic, religious, economic, social and political. But the most important are the national minorities – the indigenous people whose human rights safeguard guaranteed by their right to self-determination in a democratically elected government.

Despite the Hillman’s numerous articles expressing every detail and aspect of state formation, at least in India, through the pages of Darjeelingtimes.com and Himalayan Beacon it is regrettable to note Barun Roy seemed to have overlooked the pages. Had he paid the slightest attention to the views expressed by the former his book would have been more complete for authentic reference, at least regarding the constitutional aspects of Gorkhaland.

However as that maybe this writer has compiled a book which should fill up the deficit absent in Barun Roy’s book Gorkhas and Gorkhaland. The Hillman’s book is due to be printed shortly. This book titled ‘Roadmap on the Trial to Gorkhaland’(Partially Excluded Area – the constitutional guarantee). This book intends to deliver to every reader the understanding of why, how and when state formation of Darjeeling District is a constitutional formality require to be addressed, even if the demand is for Gorkhaland. After all it is the demand for a state which is the pivotal issue.