Shashi Tharoor - The Great Indian Novel

‘Well, go ahead, Heaslop. What are you waiting for?’

‘There’s one more thing, sir. Word is going round that Ganga Datta will address a mass rally on the annexation this afternoon, sir. At the Bibigarh Gardens. People are flocking to the spot from all over the state, sir, hours before the Regent, that is, the ex-Regent, is supposed to arrive.’

‘Ganga Datta? At the Bibigarh Gardens? Are you sure?’

‘As sure as we can be of anything in these circumstances, sir.’

Sir Richard harrumphed. ‘We’ve got to stop them, Heaslop.’

‘Yes, sir, I thought you might want to consider that, sir, that’s why I’m here. I’m afraid we might not be able to block off the roads to the gardens, though. The police are quite ineffectual, and I wouldn’t be too sure of their loyalties either, in the circumstances.’

‘What would you advise, Heaslop?’

‘Well, sir, I wonder if we don’t stand to lose more by trying to stop a rally we can’t effectively prevent from taking place.’

‘Yes?’

‘So my idea would be a sort of strategic retreat, sir. Let them go ahead with their rally, let off steam.’

‘You mean, do nothing?’

‘In a manner of speaking, yes, sir. But then passions would subside. Once they’ve had their chance to listen to a few speeches and shout a few slogans, they’ll go back to their normal lives soon enough.’

‘Stuff and nonsense, Heaslop. Once they’ve listened to a few speeches from the likes of Ganga Datta and his treacherous ilk, there’s no telling what they might do. Burn down the residency, like as not. No, this rally of theirs has to be stopped. But you’re right about the police. They won’t be able to do it.’

‘That’s what I thought, sir,’ Heaslop said unhappily. ‘Not much we can do, then.’

‘Oh yes, there is,’ Sir Richard retorted decisively. ‘There’s only one thing for it, Heaslop. Get me Colonel Rudyard at the cantonment. This situation calls for the army.’

20

The Bibigarh Gardens were no great masterpiece of landscaping, Ganapathi, but they were the only thing in Hastinapur that could pass for a public park. The plural came from the fact that Bibigarh was not so much one garden as a succession of them, separated by high walls and hedges into little plots of varying sizes. The enclosures permitted the municipal authorities the mild conceit of creating differing effects in each garden: a little rectangular pool surrounded by a paved walkway in one, fountains and rose-beds in another, a small open park for children in a third. There was even a ladies’ park in which women in and out of purdah could ride or take the air, free from the prying eyes of male intruders; here the hedge was particularly high and thick. The gardens were connected to each other and to the main road only by narrow gates, which normally were quite wide enough for the decorous entrances and exits of pram-pushing ayahs and strolling wooers. On this day, however, they were to prove hopelessly inadequate.

One of the gardens, a moderately large open space entirely surrounded by a high brick wall, was used — when it was not taken over by the local teenagers for impromptu games of cricket — as a sort of traditional open-air theatre-cum-Speakers’ Corner. It was the customary venue (since the maidan was too big) for the few public meetings anyone in Hastinapur bothered to hold. These were usually mushairas featuring local poetic talent or folk-theatre on a rudimentary stage, neither of which ever attracted more than a few hundred people. It was the mere fact of having staged such functions that gave the Bibigarh Gardens their credentials for this more momentous occasion.

When news spread of a possible address by Gangaji on the day of the state’s annexation, Bibigarh seemed the logical place to drift towards. Soon the garden was full, Ganapathi; not of a few hundred, not of a thousand, but of ten thousand people, men, women, even some children, squeezed uncomplainingly against each other, waiting with the patience instilled in them over timeless centuries.

When Colonel Rudyard of the Fifth Baluch arrived at the spot with a detachment, it did not take him long to assess the scene. He saw the crowd of fathers, mothers, brothers, sisters, sons, daughters, standing, sitting, talking, expectant but not restless, as a milling mob. He also saw very clearly — more clearly than God allows the rest of us to see — what he had to do. He ordered his men to take up positions on the high ground all round the enclosure, just behind the brick walls.

It is possible that his instructions had been less than precise. Perhaps he was under the assumption that the people of Hastinapur had already been ordered not to assemble for any purpose and that these were, therefore, defiant trouble-makers. Perhaps all he had was a barked command from Sir Richard, telling him to put an end to an unlawful assembly, and his own military mind devised the best means of implementing the instruction. Or perhaps he just acted in the way dictated by the simple logic of colonialism, under which the rules of humanity applied only to the rulers, for the rulers were people and the people were objects. Objects to be controlled, disciplined, kept in their place and taught lessons like so many animals: yes, the civilizing mission upon which Rudyard and his tribe were embarked made savages of all of us, and all of them.

Whatever it may be, Ganapathi — and who are we, all these decades later, to speculate on what went on inside the mind of a man we never knew and will never understand — Colonel Rudyard asked his men to level their rifles at the crowd barely 150 yards away and fire.

There was no warning, no megaphone reminder of the illegality of their congregation, no instruction to leave peacefully: nothing. Rudyard did not even command his men to fire into the air, or at the feet of their targets. They fired, at his orders, into the chests and the faces and the wombs of the unarmed, unsuspecting crowd.

Historians have dubbed this event the Hastinapur Massacre. How labels lie. A massacre connotes the heat and fire of slaughter, the butchery by bloodthirsty fighters of an outgunned opposition. There was nothing of this at the Bibigarh Gardens that day. Rudyard’s soldiers were lined up calmly, almost routinely; they were neither disoriented nor threatened by the crowd; it was just another day’s work, but one unlike any other. They loaded and fired their rifles coldly, clinically, without haste or passion or sweat or anger, resting their weapons against the tops of the brick walls so thoughtfully built in Shantanu’s enlightened reign and emptying their magazines into the human beings before them with trained precision. I have often wondered whether they heard the screams of the crowd, Ganapathi, whether they noticed the blood, and the anguished wails of the women, and the stampeding of the frampling feet as panic-stricken villagers sought to get away from the sudden hail of death raining remorselessly down upon them. Did they hear the cries of the babies being crushed underfoot as dying men beat their mangled limbs against each other to get through those tragically narrow gateways? I cannot believe they did, Ganapathi, I prefer not to believe it, and so I think of the Bibigarh Gardens Massacre as a frozen tableau from a silent film, black and white and mute, an Indian Guernica.

The soldiers fired just 1600 bullets that day, Ganapathi. It was so mechanical, so precise; they used up only the rounds they were allocated, nothing was thrown away, no additional supplies sent for. Just 1600 bullets into the unarmed throng, and when they had finished, oh, perhaps ten minutes later, 379 people lay dead, Ganapathi, and 1,137 lay injured, many grotesquely maimed. When Rudyard was given the figures later he expressed satisfaction with his men. ‘Only 84 bullets wasted,’ he said. ‘Not bad.’