qaumiyat aur mazhabiyyat ki bunyad par azadi aur taqseem ka mutalba hamesha se elite class yaani ashrafiya ka agenda raha hai, jise awaam par musallat kiya jata raha hai aur phir awaam ise apna agenda samajh lete hain. Jamhooriyat ke dor se pehle ashrafiya yeh maqsad apni qaum aur qabiley ki nasli asabiyyat ki taqat se hasil kiya karte thay. Ek badshah ya sardar-e-qabila doosre badshah ya sardar-e-qabila se larta tha. Is surat mein iqtidar ke haris dono firqon mein se kisi ek ki mukammal fatah aur qabza ho jata ya phir juzvi taqseem ke kisi formula par dono ka ittefaq ho jata lekin awaam ke liye in firqein ki jungon se pehle aur baad ke halat yaksan hote thay. Jo tax, baaj aur kharaaj woh pehle ek hakim ko dete thay aur apne liye jeene ka haq hasil kiya karte thay, woh ab doosre ko de kar is se jeene ka haq hasil kiya karte thay. Jung hoti thi zameen, tax, baaj aur kharaaj ke liye thi is liye iqtidar hasil kiya jata tha. Awaam is haqiqat se aashna thay is liye in ke nazdeek sirf hakim badalta tha, natija kam o baish ek hi rehta tha, is liye unhein farq nahi parta tha ke hakim un ke mazhab ka hai ya ghair mazhab ka, un ki qaum ka hai ya ghair qaum ka. Barsaghair ki sari tareekh mein yehi nazar ata hai. Hakim aur awaam ke mazhab aur qaumiyyat ka farq kisi shakhs ke hakim banne mein kahin aar par nahi ata tha. Isi tarah har badshah, raja maharaja ke lashkaron mein bhi bila umtiaz har mazhab aur qaum ke log shamil hote thay, lashkari bhi mazhab aur qaumiyyat ka farq kiye baghair, mukhalif hakim ke hum mazhab aur hum qaum lashkaryon se ladte thay. Phir samajh ne irtqa ki kuch manazil tay ki. Badshahat ka dor lad gaya. Jamhooriyat ka zamana aa gaya. Jamhooriyat ke anay ke baad taqat ka manba awaam ko muntaqil hogaya. Is buniya par ashrafiya ko hukumat ke hasil ke liye nayi policies banani pari. Jahan pehle in ki qaum aur qabila yaani in ki nasli o khandani asabiyyat aur in ke tanqeedar lashkari in ke liye jani qurbani kar ke in ke iqtidar ka raasta hamwar kiya karte thay, ab us ki jagah awaam ko istemal karna tha. Lekin masla yeh paish aya ke in ashrafiyon ka awaam se barah-e-raast rabita nahi tha. Unhein awaam se baat karne ka hunar bhi nahi aata tha. Unhon ne awaam ko hamesha baaj guzar mazaraon ki hesiyat se dekha tha. Unhein dhung nahi aata tha ke is naye jamhoori dor mein awaam ko apne hasil iqtidar ke liye kaise istemal karein? Sawal yeh tha ke apne kaamon mein magn awaam apne jism o jaan ka rishta barqarar rakhne ki koshishon mein jite hue, mazhab aur qaumiyyat ke farq se na ashna, bahami samaji taawun se apne jeene aur jeete rehne ki jidd o jehad mein ghaltiyan in aam logon ko kaise siyasi parties banaya jaye? Hal yeh tha ke in aam logon ke aapas mein jhagre bhi agar hote to is ki bunyad koi samaji taalluq hi hota tha na ke kisi nazriye ki bunyad par woh baqaida mansooba bandi se ladte thay, jab ke ashrafiya ko makhzad nasli bunyadon par ladana aata tha. Jamhooriyat ki wajah se badshah giri ki sari taqat awaam mein bikhar gayi thi, jin ke saath in ka nasli rishta nahi tha. Ab sawal yeh khara ho gaya tha ke woh kaise awaam ko apne jhande tale jama karain? Is masle ko hal karne ke liye unhone middle mein ke tor par parhe likhe middle class yaani mutawasit tabqay ko higher kiya. Is mutawasit tabqay ka awaam aur ashrafi dono se rabita hota tha. Middle class jo hamesha se ashrafi ki nokar chali a rahi thi, is dafa phir ise nayi nokri par bulaya gaya aur siyasi gaadi ka koochawan bana diya gaya. Idhar pehli bar middle class ko ashrafiya ko apne peechay lagane ka moqa hath aya. Ashrafiya ke kharche par leadership ka lutf lene, awaam ka rehnuma banne aur aur mumkinah tor par awaam ke sath ashrafi ka bhi hakim banne ka rasta bhi unhein nazar ane laga. Ashrafiya aur middle class leader, ek hi kashti ke in sawaron mein mohabbat o nafrat ka khel tareekh ke kisi talib ilm se dhaka chhupa nahi. Is tarah elite class aur middle class ek doosre ko apne apne maqasid ke liye istemal karne lage, lekin haqeeqatan istemal koi hua hai to woh the awaam.Jamhoori doar ke awam ke peshro awam zyada samajhdaar thay. Unhein maloom tha ke badshahon ki saari jung baj aur kharch ke liye thi. Iss liye woh un ki jungon mein nahi partay thay. Lekin jamhooriat ke doar ke awam ko badi mehnat se raah par lagaya gaya tha. Unhein qaumiyat aur mazhabiyyat jaise imtiazat ki bina par taqseem kiya gaya. Unhein bawar kraya gaya ke woh apne hi jaise doosre insano se mukhtalif hain aur iss bina par unhein doosron se alag bhi hojana chahiye. Unka hum qaum, hum nasl aur hum mazhab leaderhi un ka nijaat dene wala aur un ke baj aur kharch ka asal haq daar wahi hai. Awam jhansay mein aa gaye, unhone ashrafiya ke lashkariyon ki jagah sambhal li. Woh jung jo ashrafiya ki khatir sarhadon par un ke lashkari ladte thay woh ab unhi ashrafiya ke liye awam ne gali mohallon mein ladi. Woh jung jo ek fauj ka lashkari doosri fauj ke lashkari se ladta tha woh ab aam logon ne doosre aam logon ke khilaf ladi. Fauji ladte hi ladne ke liye thay, issi kaam ki unhein tanqaa milti thi, yeh awam kyun lad rahe thay? Mahaz iss liye ke un ke texes ka mustahiq 'A' nahi 'B' hoga. Un ki jeb par ghair qaum ka nahi, apni qaum ka hakimran pale ga. Un ki faslon aur tanqaaon ka kharch ghair mazhab ka hakimran nahi apna hum mazhab hakimran le ga. Asal masla bas yahi tha jise qaumiyat aur mazhabiyyat ki gulkariyon mein chhupa diya gaya tha. Mangal Pandey agar pehle angrez ki naukri karta tha toh iss ki azadi ki matlab apne hum qaum aur hum mazhab ki naukri karna tha, yaani iss ke liye ghair qaum ke hakim ke hukm se apne hum qaum par goli chalana ghalt tha, lekin ab apne hum qaum hakim ke hukm se apne hum qaum par goli chalana jaiz tha. Mangal Pandey ke liye yeh jung mujah boss badalne ki jung thi. Tabdeeli bas yehi thi, jis ke liye awam ne jaan di. Bas itni tabdeeli ke liye khoon ki basaath bichhai gayi thi, bas issi liye naqshay tarteeb diye gaye, jis ki lakhiron ko jamhoori awam ke khoon se seencha gaya. Kya yeh mazi ka afsana hai? Hargiz nahi, yeh haal ki tasweer hai, aur shayad mustaqbil ki bhi. Dunya bhar mein jari azadi ke naam se uthaye tehriken apni haqeeqat mein yahi kahani hai jo har jagah dohraai jati hai. Yeh larai awam ke khoon se, awam ke texs par qabze ke liye awam ko apna mahkoom banane ki larai hai. Awam ko samajhna chahiye ke woh kyun apni jaanen de rahe hain. Unhein kya mile ga.