It is a long story, slowly moving like a broad river in its journey through the plains. It is just an effort to highlight some sober facts like the true meaning of nationalism, religion, politics, and humanism. The work has very sharp political connotations. But I would like to clarify that while espousing the cause of clean politics, I have taken very dagger-sharp cuts at certain political forces whose brand of politics results in reversing the basic meanings of religion and nationalism. But it is for sure that all such literary efforts from my side are just a battle cry against bad politics, rather than going against any particular political force. By having creative cuts at the razor-sharp edges of most of the political blocks in India, I have tried to carve out a straight-faced deity whom people have in mind when they envision their interests in the safe hands of the state.
One of the characters is a beautiful girl named Phulva, the gypsy girl. Through the trials and tribulations of her beautiful path through the society of the settlers, I have tried to depict how these almost stateless, religion-less people do come into friction with the sedentary society to create sometimes ecstatic and oftentimes tragic episodes. She smiles like a lotus in the perilous waters of a muddy pond. Also accompanied is the pleasantly sweet-sour path of the now-vanishing nomadic culture that once caressed the settled society with the suddenness of a fresh and fragrant gust of wind. When the gypsies pitch up their campsite on the fringe of settled---and the so-called civilized society---always there are showers and sparkles as the merging fronts of two different entities rub past each other.
The main protagonist is a lame Hindu religioner. Well so much for his Villainy! But there are reasons for badness. After detailing the circumstantial forces, which put him on the path of selfishness--and ultimately his brand of utilitarian Hinduism--I have tried to depict him in the light of multifaceted sun of faith. Through the testing admixture of religion, spirituality, blind faith and religion, I have tried to churn out substantive meanings, which have eluded the mankind puzzled by the conflicting dilemmas of faith, superstition, ritualism, or the religiondom overall. At the other end is his guru, the man with the real, selfless, utility-less mission of spiritual awakening. Through this contrasting set of religious personalities, I have made a humble effort to point out a little arc along the infinitely drawn out compassionate folds and contours of Hinduism.
Heartily mixed up in the silent pace of the tale is the old Muslim fisherman. The silently brooding--and expertly following the principals of humanism--frail man plays a far-far weightier role in the tale with his effortless maneuvers instigated by a heart lit by the unsung lore of true humanity. The man from Bengal, a direct victim of the partition-time butcheries, carries along the seemingly insignificant path with firm, humanistic strides.
Then there are smaller players the disciples, good and bad dogs, stoically suffering animals like donkeys in the caravans, and plainly villainous bunch of thugs who can always put their foul smell in any fragrant orchard--all jutted against the exciting admixture of fate and human deeds.
It is a highly literary work. The target audience is all those who love real humanism devoid of all misinterpretations and miscalculations.