essay on united bharat strong bharat
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United India
If we want a strong and united India, we will have to bring about national and emotional integration among the people. Fellow feeling between different communities will have to be fostered. Anti-social and divisive forces will have to be checked. Parochial, narrow thinking will have to be abandoned.
India is facing a great threat from divisive forces which are bent on destroying its unity and integrity. Even at the time of Independence, certain divisive forces were at work. Peace and harmony were sought to be destroyed. Conditions of unrest and insecurity among the people, Were created. But gradually they were subdued and India emerged a united, cohesive,. Integrated nation. But unfortunately again India is in the grip of disharmony in many parts. In certain areas communal forces are raising their ugly heads and ripping apart the friendliness and affection that have- for ages subsisted among the members of different communities. In certain other areas caste chauvinism is playing havoc with the lives of people. So many innocent people are falling .prey to the cruelties being perpetrated in the name of caste. Yet another factor disrupting the harmony of the country is- the unprincipled politics. Absence of values in politics is giving rise to separatist tendencies and secessionist elements are getting a fillip.
Assam had been in the grip of violence on account of the foreigners issue. While the grievances of the native Assamese were, to a certain extent genuine, the modus operandi, to get their grievances redressed was weakening the country. As the Assam problem was partly solved, the Tripura’s started agitating for their cultural identity and economic security.
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Bhārata is a discourse on space, but a discourse that does not allow a visual representation of that space. It is not possible, on the basis of that discourse, to draw a map in the modern sense of the word. To say that Bhārata denotes all regions comprised between the sea and the mountain range of the Himalaya is not to describe the shape of India as we know it from modern maps. The maps that associate India with a given space, that is to say with a precisely bounded space, are so familiar to us that we might easily forget that they were not introduced to the educated Indian public before the 1870s. By then, moreover, what became represented was not only a geographical space but also a political space enclosed in boundaries or administrative units drawn by the colonial power.25 This new national space was inseparable from the equally new idea of ‘country’.26
27 See Goswami 2003.
18Manu Goswami has written eloquently on the conditions that allowed the emergence of new ways of viewing Indian past and has shown how the old Puranic conception of Bhārata acquired a new meaning for the Hindu intelligentsia during the colonial period.27 Whereas Bhārata was conceived as a social order, a space where specific social relations and shared notions of a moral order prevailed, (British) India referred to a political order, to a bounded territory placed under the control of a single centralized power structure and an authoritarian system of governance. By the mid-nineteenth century what educated Hindus called ‘Bharat’ was the territory mapped and organized by the British under the name ‘India’.
28 See Muir [1858] 1890: Chapter 6. He also equates Bhāratavarsha with Hindustan, Muir ([1861] 1890
19The old and native name Bhārata became a workable concept for the national cause despite the forcefulness with which the British conception of ‘India’—and all it entailed in terms of spatial and political unity—was propagated and imposed. Now the reason why it retained its prestige for the educated Hindus is not only to be found in the uninterrupted transmission of the Puranic conception within their class. It is also due to the fact that from the mid-nineteenth century Orientalists gave ‘Bhārata’ a very special place in their discourse. Thus in the first volume of his Original Sanskrit Texts on the Origin and History of the People of India published in 1858, John Muir, while describing the geographical conceptions of the Purāṇas, equated Bhāratavarṣa with India as a matter of course; needless to add that he made no attempt to identify the other equally fabulous varṣas of Jambudvipā with any region of the world as we know it