Watch also – Dr. Ambedkar wallpaper/photos for Republic Day
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Besides, to honour these backward-born great “Saints, Gurus and Seers”, various magnificent spots, memorials, museums, parks, etc have been constructed in the state, on which the total budgeted government amount spent is even less than 1%; the remaining funds having spent on law and order, crime control, development and public welfare activities.
In the last four years, the central government did not release on time its share payable to the state totalling Rs. 21,385 crore. If this amount had been paid by the centre in time, achievements of the state government could have been far far better.
Not only this, the “special economic package’ of Rs. 80,000 crore sought from the central government for the total development of the state, especially Bundelkhand and Poorvanchal in view of the poor and pitiable economic conditions inherited from the previous governments, no money was received from the central government at all.
Thereafter, under government’s new development strategy several major projects /schemes on the PPP-model, like the Ganga Express-way, Yamuna Express-way and Upper Ganga canal were prepared to spur development in the state in which no central investments were involved except a departmental ‘no objection ‘ from them; the centre, however, did not cooperate even in this matter.
And yet, with “ correct mobilization of resources and improved financial management” the state government generated an atmosphere
There is no nation of Indians in the real sense of the world; it is yet to be created. In believing we are a nation, we are cherishing a great delusion. How can people divided into thousand of castes be a nation? The sooner we realize that we are not yet a nation, in a social and psychological sense of the world, the better for us. – Dr B R Ambedkar
As all of us welcome year 2012 and greet each other with open arms, I visualise a dream. I have always said that I am a dreamer. Yes, I do have a dream, a dream (Begumpura) that Guru Ravidas saw about 650 years ago for everyone or a dream (Utopia) that nourished by Dr Ambedkar or I have a dream that Martin Luther King Jr. saw for the blacks of America. Here is my dream for Dalits of India almost along the same lines what Guru Ravidas, Dr Ambedkar, Martin Luther King Jr. and many others saw for better world.
I have a dream that one day; Dalits will break the chains of caste discrimination and free themselves from the chains of slavery that has ruined Dalits for thousands years. Yes, it’s my dream to see casteless society. I do also dream that Dalit houses won’t be set on fire or Dalits won’t be boycotted anymore. Dalits won’t be killed for the same name as of upper caste people or Dalits won’t be forced to change their names or Dalits won’t hide their names to escape caste discrimination. I also dream with open eyes that untouchability will become history and there will be no untouchable.
I have a dream that one day; for Dalits justice won’t be delayed or justice won’t be just another word or justice won’t be alien to Dalits. I anticipate that Dalits won’t be told to wait, wait and wait bit more for justice; a wait that always meant never. A day won’t be far when everyone will be treated equal and will live with dignity and pride. That will be the day, when Buddha will smile upon India again!
I have a dream that one day; Dalit women won’t be paraded naked, raped or forced to commit suicide for nothing wrong. Not only the Dalit women but whole women society will not be forced to do menial jobs. Women won’t be disrespected, exploited, neglected or won’t be treated as a sex-object only in Indian society. I dream that one day, equality will come in all spheres and women suffering will come to end.
I have a dream that one day; Dalit students won’t be made to sit separately in classrooms, or won’t be discriminated and forced to commit suicide in schools and colleges. A day will come when Dalit students won’t be purified via sprinkling cow urine on them and Dalit students’ seats won’t be left unfilled in schools and colleges. No Dalit student will be forced to do cleaning work in schools, no student will deny food cooked by Dalit cook and Dalit students will be able to use the same playing grounds as other caste students do.
Few months ago, after raising the toast on the success of Jan Lokpal Bill, Anna & Co. started demanding right to recall, electoral reform and voicing pro-death penalty. Since then Anna is in controversies over his comments on Sharad Pawar’s slap-issue, over his treatment with drunken people in his village and then his comments on women and pregnancy pain. Anna’s latest stint with fast at Mumbai was unsuccessful. All these news remind me that in my previous articles, I’d promised to write on Right to Recall and Dalits. So, here I am.
I don’t want to discuss the cost of election, re-election and re-election because I do have other concerns, concerns much more important than the cost of election or re-election, such as how Right to Recall will affect Dalits-Bahujans. (I also don’t buy the argument that India is a poor country, especially when there is a hell lot of corruption.) I also don’t want to discuss how cumbersome this process of Right to Recall would be i.e. practical difficulties. It would be almost impossible for such a populated country like India to implement Right to Recall. (In the countries, where Right to Recall is working require certain number of signatures (about 70%) of people from the area where people are demanding to recall and then verification is also required for the signatures, only after that re-election takes place. And we also have to keep in mind that those countries (such as Venezuela and few states of USA) where “Right to Recall” is working do have much less population.) But, let’s ignore all these difficulties for the sake of argument and concentrate on few other concerns.
Three states of India, i.e. Punjab, Madhya Pradesh & Chhattisgarh already do have provisions to recall leaders at the local level. “The Punjab Panchyati Raj Act” says,
…no-confidence against a Sarpanch be made to the Block Development and Panchayat Officer by a two-thirds majority of the total number of Panches of the Gram Sabha.
Punjab’s Dalits get a raw deal; and this is deepening caste fissures in the State. Problem arises in the villages when few upper caste panches files no-confidence motion against the Dalit Sarpanch due to caste prejudices or those upper caste panches don’t want to see Dalit ruling them or the village. Getting two-third majority for influential upper caste panches is not a big deal. As the result of caste politics and money at the village level Dalits suffer.
If we wish to be free, we must fight. Shall we gather strength by irresolution and inaction? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? I know not what course others may take; but as for me, give me liberty or give me death. — Patrick Henry (March, 1775)
History of India is nothing but the struggle between untouchables and so called upper castes. However the Indian historians have always misled us by not showing the true face of Indian History.
The glorious victory of few hundred untouchable soldiers over numerically superior Peshwas army in the battle of Koregaon, fought on 1st January, 1818, is one such chapter in Indian history whose significance has been carefully hidden.
Watch – Documentary on Bhima Koregaon
On that day, when many were busy celebrating the new year, a small force of 500 mahar (an untouchable caste in Maharashtra) soldiers in the British army were preparing for a war against the most brutal Indian state of that times – Brahmin Peshwa rulers of Pune, Maharashtra.
In the history books, this battle is considered an important one and is known as second Anglo-Maratha war that resulted in the total destruction of Peshwa kingdom and sealed the victory of British Empire in India. However, there is a different historical dimension to this war that all of us need to be aware of.
This war was also between the Indian untouchables (who were condemned to live a life so miserable that you might not find any parallels in the world history) and Brahminism (manifested through brahmin rulers from Pune).
For mahar soldiers, this was not just another battle but it was their battle for self-respect, dignity and against the supremacy of Manusmriti. And these soldiers, just 500 of them, defeated the Peshwa army of over 30,000 in just one day. Their victory against a mighty force is perhaps unparallel in Indian history.
Maharashtrian society under brahmin’s rule followed worst form of social discrimination based on caste wherein the lower strata of society such as untouchables were confined to the stringent Brahmanical laws and subsequently their mobility and development were impaired.
Read also – Upcoming movie: 500 The Battle of Koregaon
The untouchables had to carry a broom stick attached to their backs so that when they enter into city, their footprints would not pollute the path. They were forced to put a pot around their neck to carry their spit in the pot. They were not allowed to hold any arms and education was completely barred. Untouchables were killed if they did not follow these restrictions. Bhima-Koregaon battle was the answer of the untouchables to the brahmin ruling class of the country.
By – Dr. K. Jamanadas
Today is Christmas, 25th of December. It is celebrated all over the Christian world as the birth of Jesus Christ. But for the whole world of Dalits, it is an important day as “Manu Smruti Dahan Din”, as it was on this day in 1927 that Manusmruti was publicly burned by Dr. Ambedkar, during the “Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in Dalit struggle against Brahmanism. Let us all remember this day with pride.
Manuvadis had arranged that Ambedkar does not get a ground for meeting, but a Muslim gentleman, Mr. Fattekhan, gave his private land. They had arranged that no supplies of food, water or anything else could be bought, so everything was brought from outside by our men. The volunteers had to take a vow of five items:
1. I do not believe on Chaturvarna based on birth.
2. I do not believe in caste distinctions.
3. I believe that untouchability is an anathema on Hinduism and I will honestly try my best to completely destroy it.
4. Considering that there is no inequality, I will not follow any restrictions about food and drink among at least all Hindus.
5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.
Dr. Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port, instead of Dharamtar, though it is longer distance, because in the event of boycott by bus owners, they could walk down five miles to Mahad.
Some people later tried to say that Dr. Ambedkar decided to burn Manusmruti at the eleventh hour, as he had to withdraw the programme of drinking water from Chavadar Tank under court orders and persuasion by the Collector. That is not true, because right in front of the pendal of the meeting a “vedi” was created beforehand to burn Manusmruti. Six people were labouring for two days to prepare it. A pit six inches deep and one and half foot square was dug in, and filled with sandle wood pieces. On its four corners, poles were erected, bearing banners on three sides. Banners said,
1. “Manusmruti chi dahan bhumi”, i.e. Crematorium for Manusmruti.
2. Destroy Untouchability and
3. Bury the Brahmanism.
On 25th December, 1927, at 9 p.m., the book of Manusmruti was kept on this and burned at the hands of Bapusahib Sahastrabuddhe and another five six dalit sadhus.
On the morning at around 6.30 a.m, Dr. Ambedkar’s wife Savita Ambedkar got up as usual, when she had a look at the bed she saw Dr. Ambedkar’s leg resting on the cushion as usual. She soon realized that he had departed. She sent her car for Nanak Chand Rattu (assistant of Dr. Ambedkar) and he came. On his arrival Mrs. Ambedkar collapsed in the sofa crying that Babasaheb had departed the world. Rattu could not bear the thought, and with a trembling voice he exclaimed, “What! Babasaheb has departed this world. Rattu attempted to stimulate heart action in the mortal remains by massaging his limbs, moving his arms and leg, pressing upward the diaphragm and putting in his mouth a spoonful of brandy; but they failed to stimulate respiration. He had passed away in sleep.
Check also – Last day of Dr. B. R. Ambedkar
Mrs. Ambedkar now louldly mourned her husband, and Rattu wept bitterly over the dead body of his master, crying “Oh! Babasaheb, I have come, give me work.”
(Four year earlier Dr Ambedkar had written to his chief lieutenant Bahurao Gaikwad that he would not live long, and so Bahurao Gaikwad should prepare his mind for the event. )
Rattu then broke the shocking news to circles closest to Babasaheb and then Ministers of the Central Government. The news spread like wild fire. Many of his admirers and lieutenants and followers ran to 20 Alipore Road, and soon a throng of mourners collected outside his residence to have a last glimpse of the great man.
The Bombay associates of the leader were intimated through Siddarth College, and they were also informed that the body was being flown to Bombay that night.
5 Dec 1956: On the morning of 5 December, Dr. Ambedkar woke up a little late. Nanak Chad Rattu, his assistant was there till then, and after Dr. Ambedkar’s waking up, he took permission from him and left for office. Only his wife (Mrs. Savita Ambedkar) and his doctor, Dr Mavlankar, from Bombay remain in the house. In the afternoon, Dr. Savita and Dr. Mavlankar went to market. They had to do some shopping before Dr. Mavlankar’s return to Bombay, so they got late in returning home.
Check also – 06th Dec 1956: Mahaparinirvan Din
At 6 o’clock in the evening when Rattu came back from his office to Dr. Ambedkar’s house. Mrs. Ambedkar had not returned from the market till them. At this Dr. Ambedkar felt that he was neglected, and he was beginning to feel angry due to this. Ratu realized this. Gathering his composure, Dr. Ambedkar gave Ratu some work to type. Ratu was about to go to this room, when Mrs. Ambedkar returned from the market. Dr. Ambedkar could not control his anger, and he said some harsh words to Mrs. Ambedkar, He also said that he wanted to divorce Mrs. Ambedkar. Dr. Savita Ambedkar saw that Dr. Ambedkar was angry and anything she would say would only provoke him further. So, she told Ratu to try to calm Dr. Ambedkar. Ratu tried to pacify him, and Dr. Ambedkar calmed down after a little while.
That evening at 8’o clock, a deputation of Jain followers met Dr. Ambedkar as per the scheduled appointment . Dr. Ambedkar was thinking of calling them the next day; but since they had come, he said, he should have a talk with them. After about 20 minutes he went to the bathroom. With his hand on the shoulder of Rattu he came out of the drawing room, flung himself into the sofa and sat with his eyes closed.
The Jain leaders stood up as a mark of respect and then sat down. There was complete silence for some minutes, the Jain leaders gazing on his face intently. After Dr. Ambedkar rose his head, they discussed for a few minutes questions concerning Buddhism and Jainism. . He was presented a book ‘Jain Buddha’ at that time. Actually, they had come to invite Dr. Ambedkar to a function that they were organizing the next day. They gave their invitation to him and Dr. Ambedkar accepted it and assured them that if his health permitted, he would definitely take a part in the function.
Dr. Ambedkar was busy in his conversation with the Jain deputation, when Dr. Mavlankar who had come there especially to look after him, left for Bombay according to his pre-decided programme.
After the Jain deputation left, Rattu pressed his master’s legs. Dr. Ambedkar asked him to anoint his head with oil. He did so. Dr. Ambedkar felt a little relaxed. Suddenly a gentle, pleasant, musical tone was heard; and it took little time for Rattu to know that his master was, with his eyes shut, singing a song, the fingers of his right hand striking the arm of the sofa. Slowly the song became distinct and louder. Its lines became firm as Dr. Ambedkar recited ‘Buddham Sarnam Gacchami’ with full concentration. Ratu felt happy on seeing this. Afterwards, Dr. Ambedkar told Ratu to put on a record of the same song on the radiogram and with devotion Dr. Ambedkar accompanied the song. While the song was playing on the radiogram, he asked Ratu to take out a few of his books including the preface and introduction to The Buddha and His Dhamma and keep them on the table besides to his bedside so that he could work on them during the night.
After some time, Dr. Ambedkar’s cook Sudama came out and said that supper was ready. Dr. Ambedkar said that he would have simply a little rice and nothing else. He was still under the spell of the song. The servant came a second time and Dr. Ambedkar rose up to go to the dining room. While walking with his head on the shoulder of Rattu, he took out some books from different almirahs and told him to place these books too on the table. After his dinner, he came into his room. There he kept humming the song of Kabir ‘ Chal Kabir tera bhav sagar dera’ for some time. Then he got up and went to his bedroom. There, he looked at the books that he had asked Ratu to keep. He worked on the preface of The Buddha and His Dhamma and fell asleep by keeping his hand over the book.