Hem Raj Khatiwada
Avishranta Lakhar-Lakhar by Udhay Adhikari is a masterpiece in Nepali literature. Upon reading it, I discovered that Udhay poses insightful questions to Khagendra Sangraula, delving into history, politics, literature, and much more. Khagendra’s responses in the book are profoundly impactful within the literary genre. Both Khagendra and Adhikari share a deep passion for literature, and their dialogue has transformed this interview into an extraordinary intellectual discussion. It’s incredible, and I praise every aspect of it. However, I have a small disagreement with the Marxist view on God, which I will address later.
The interview begins with a discussion about Gorky, a prominent novelist whose work “Mother” was highly regarded at the time. It was esteemed on par with sacred texts like the Hindu “Geeta,” the Muslim “Quran,” or the Christian “Bible.” Khagendra found inspiration in this book, which guided him from darkness into light.
Through the interview, I learned that Khagendra abhors domination, inequality, and societal stereotypes. He condemns his father’s feudalistic behavior, yet appreciates his mother’s love, honesty, and dedication to domestic work. He wishes she had been recognized with an identity at home and in society by law. Khagendra faced much misery, scarcity, and exploitation by the wealthy. These harsh experiences fueled his revolutionary spirit, pushing him to reject bourgeois education. When Shakespeare was interpreted as bourgeois in Kirtipur, he abandoned his university education and moved to Khudi, a village in Nepal, for social reform.
One of the most engaging stories in the book is about Khagendra’s experience with liquor. His ‘mit ba’ introduced him to alcohol, which soon became a habit. At his father-in-law’s house, he once became excessively drunk, leading his wife to advise him to pour some of the drink into a corner of the wall to save his dignity.
Khagendra acknowledges that faithfully translating original texts is a challenging task. However, he has done it, much like how a bee makes honey without explaining the process. He translated numerous books into Nepali, either to sustain himself or to satisfy his passion. Translation is one of his special talents, but he understands that it goes beyond word-to-word conversion. It involves translating the setting, culture, theme, emotions, monologues, dialogues, mood, idioms, proverbs, diction, conflicts, and much more from the original text.
Khagendra’s life is marked by numerous ups and downs. He is a teacher who never stopped writing. He wrote the dramas Nalekhieko Itihas Namak and Jobanko Deuralima in Bandipur, but the Panchayati regime deliberately misinterpreted them, entangling him in difficulties. His life was in peril, as he faced threats from the Panchayati regime. Another one of his books, Junkireeko Sangeet was despised by Prachanda and was interpreted as being against the Maoist people’s war. He even faced threats of physical punishment from the Maoists, but he courageously navigated through these turbulent times.
Marxists do not believe in God, and neither does Khagendra. However, he has reviewed ancient Hindu texts like the “Veda” and the “Upanishad” as tremendous sources of knowledge. Here, I would like to critically examine how intellectuals worldwide perceive God. According to them, “God is a person who is loved or admired very much by other people.” Karl Marx is also an admired figure in history due to his philosophy of class struggle in “The Communist Manifesto.” If Marxists do not believe in God, then they would not believe in Marx either. Personally, I believe everyone should have faith in God, not in the evils of society. There are still many good people in the world whose thoughts, works, and visions are invaluable. Khagen Ji, let’s believe in God and shun evils. And unless we remove structural inequalities from our society, class divisions will persist, making Marxism seem like a chimera.
Khagendra is a charismatic figure in Nepali history. As a teacher, writer, and freedom fighter, he has always stood for justice, equity, and a prosperous Nepal. His walk with Parijat in 2046 against the cruel partyless monarchy, his march with Girija and Gagan in 2062/63 against Gyanendra’s coup, and his alliance with Prachanda, K.P. Oli, and others remind us of his honest and selfless commitment to Nepal’s freedom.
In conclusion, I must extend my deepest gratitude to Uday Adhikari for providing us with such a beautiful book. I highly admire his passion for reading, his diligence, and his intellectual honesty.
