“Ambedkar and Buddhism”.

Speakers:
* Venerable Vinaya Rakkhitha Bhanteji
Cheif Monk, Lokamitra Vihara, Spoorthi Dhaama, Bengaluru &
Mentor-Karnataka Bouddha Samaj.

*Dr. K. Y. Ratnam
Associate professor,  Department of Political Science &
Head - Centre for Ambedkar Studies, UoH.

On 14-01-2019 (Monday),5pm
At Library Lawns, UoH.

Bahujan Students’ Front
(BSF-University of Hyderabad).
☸☸☸☸☸☸☸☸☸
[9:41 AM, 1/14/2019] Jagadeesan Chandrashekar: https://youtu.be/LjmJ1vG0c8Y
[9:48 AM, 1/14/2019] Jagadeesan Chandrashekar: BSP Gulbarga Zone -
ಜೈ ಭೀಮ ಬಂಧುಗಳೇ,

ಬೆಹನ್
ಕುಮಾರಿ ಮಾಯಾವತಿ ಯವರ 64 ನೇ ಹುಟ್ಟು ಹಬ್ಬವನ್ನು ‘ಆರ್ಥಿಕ ಸಹಯೋಗ ದಿವಸದೊಂದಿಗೆ ”
ಜನಕಲ್ಯಾಣ ದಿನವನ್ನಾಗಿ “‘  ಪ್ರತಿ ವರ್ಷ ಆಚರಿಸಲಾಗುತ್ತದೆ. ಈ ವರ್ಷವು
ಕಲಬುರಗಿಯಲ್ಲಿ   ವಲಯ ಮಟ್ಟದ ಕಾರ್ಯಕ್ರಮವನ್ನು ದಿನಾಂಕ: 15-1-2019 ರಂದು 
ಆಯೋಜಿಸಲಾಗಿದೆ. ಈ ಕಾರ್ಯಕ್ರಮಕ್ಕೆ ಕಲ್ಬುರ್ಗಿ ಜಿಲ್ಲೆ , ಬಿದರ ಜಿಲ್ಲೆ ರಾಯಚುರ
ಜಿಲ್ಲೆ, ಯಾದಗಿರಿ ಜಿಲ್ಲೆ ಬೆಳಗಾವಿ ಜಿಲ್ಲೆ , ಧಾರವಾಡ ಜಿಲ್ಲೆ , ವಿಜಯಪುರ ಜಿಲ್ಲೆ ,
ಬಾಗಲಕೋಟೆ ಜಿಲ್ಲೆ , ಕೊಪ್ಪಳ ಜಿಲ್ಲೆ ,  ಕಾರವಾರ ಜಿಲ್ಲೆಗಳ ಜಿಲ್ಲಾ ಸಮಿತಿಯ
ಪದಾಧಿಕಾರಿಗಳು, ಎಲ್ಲಾ ವಿಧಾನಸಭಾ ಕ್ಷೇತ್ರಗಳ ಸಮಿತಿ ಪದಾಧಿಕಾರಿಗಳು, ಸೆಕ್ಟರ್
ಪದಾಧಿಕಾರಿಗಳು, ಬೂತ್ ಮಟ್ಟದ ಪದಾಧಿಕಾರಿಗಳು ಮತ್ತು ಪಾರ್ಟಿಯ ಬೆಂಬಲಿಗರು
ಕಡ್ಡಾಯವಾಗಿ  ಬೆಹನಜೀ ಅವರ ಹುಟ್ಟು ಹಬ್ಬದ ಕಾರ್ಯಕ್ರಮಕ್ಕೆ ಆಗಮಿಸಿ
ಯಶಸ್ವಿಗೊಳಿಸಬೇಕೆಂದು  ವಿನಂತಿ.

ಜೈ ಭೀಮ, ಜೈ ಭಾರತ.

மார்கழி
மாதத்தின் கடைசி தேதியன்று கொண்டாடப்படும் பண்டிகை போகிப்பண்டிகை.
போகிப்பண்டிகைக்கான காரணமென்ன? அது யாரால் கொண்டாடப்பட்ட பண்டிகை? யாரை
முன்னிருத்தி கொண்டாடப்படும் பண்டிகை அது?

     சிலர் இதனை
இந்துபண்டிகை என்கிறார்கள். சிலர் தமிழர் பண்டிகை என்கிறார்கள். இன்னும்
சிலரோ அறுவடைப் பண்டிகை என்கிறார்கள். இதில் உண்மை எது? இதில் எதுவும்
உண்மையில்லை என்பதே உண்மை.

போகிப்பண்டிகைக்கான காரணமும் வரலாறும் என்ன?

போகிபண்டிகையா? போதிப்பண்டிகையா? சங்கறாந்தி பண்டிகையா?

போகிப்பண்டிகை:

போதிப் பண்டிகை:

 போதியென்றால்
ஞானம் என்று அர்த்தம். அரசமரத்தின் கீழ் அமர்ந்து தூய்மையான மனதுடன்
தியானித்த புத்தர் போதியை (ஞானத்தை) அடைந்தார். எனவே அம்மரம்  போதி
மரமென்று அழைக்கப்பட்டது. இதன் மூலம் புத்தரின் அடையாளமாக போதி எனும் சொல்
ஆனது. போதியர், போதி மாதவன், போதி தருமன், போதி ராஜன் என்றெல்லாம் புத்தர்
அழைக்கப்பட்டார். அதன் அடிப்படையில் புத்தரின் பரி நிர்வாண நாளான மார்கழி
கடைசி நாள் போதிநாளாக, போதிப் பண்டிகையாக குறிப்பிடப்படுகிறது. எனவே,
போதிப்பண்டிகை என்றழைப்பதிலும் குற்றமில்லை.

சங்கறாந்தி திரு நாள்:

 போகிப்பண்டிகை
சங்கறாந்தி நாள் என்றும் கொண்டாடப்பட்டிருக்கிறது. பௌத்த மும்மணிகளாக
இருப்பவைகள், ‘புத்தம், தம்மம், சங்கம்’. புத்தம் என்றால் ஞானம்; தம்மம்
என்றால் ஞானத்தினால் கண்டுணர்ந்த உண்மைகள்; சங்கம் என்றால் ஞானத்தினால்
கண்டுணர்ந்த உண்மைகளை மக்களுக்கு போதித்து, வழிநடத்தும் இயக்கம்.
அச்சங்கத்தின் முதல் தலமை முனிவர் புத்தர். எனவே புத்தர்
“அறவர்,அறர்,அறவோர்,அறவாழி” என்றெல்லாம் அழைக்கப்பட்டார். மேலும்,
சங்கத்தின் அறர், சங்கத்தின் அறவோர் போன்ற பெயர்களாலும்
அழைக்கப்பட்டார்.இது பிறகு, சங்கறர் என்றாகி(‘ற’கரம் ‘ர’கரமாகி,
சங்கரர்)யது.சங்கறர் எனும் புத்தர் மறைந்த(அந்தி=மறைவு) நாளை சங்கறாந்தி
நாள் என்றும் அழைப்பதில் குற்றமில்லை.
மேலும், தீபமேற்றி வணங்குவதால் தீப சாந்தி என்றும் போகி அழைக்கப்படுகிறது.

சங்கறாந்தி
போதிப்பண்டிகையை தொடர்ந்து கொண்டாடப்படும் பொங்கல் பண்டிகை வெறும் அறுவடை
பண்டிகைதானா? அப்படி இருப்பின் புத்தரின் இறப்பு நாளைத்தொடர்ந்து வர
வேண்டிய காரணமென்ன? பொங்கல் அறுவடையை கொண்டாடுகிறது என்பதும் உண்மைதான்.
ஆனால் அதுவும் பௌத்த பண்டிகைதான் என்பதுவும் உண்மை.

சூரியப் பொங்கல்:
 
சங்கறாந்தி
போகிப்பண்டிகையின் மறு நாள் (தை முதல் நாள்) கொண்டாடப்படும் பண்டிகை
சூரியப் பொங்கல்.உழவுத்தொழிலுக்கு பெருந்துணையாக இருப்பது சூரியன். எனவே
அதனை வணங்கும் விதமாக சூரியப்பொங்கள் கொண்டாடப்படுவதாக சொல்லப்படுகிறது.
சூரியன் அனைத்து உயிர்களுக்கும் மையமான சக்தியாக இருக்கிறது. கிரகங்களின்
இயல்புகளை ஆராய்ந்து சொன்னது நம் சாக்கிய சமூகம்தான். எனவே அதனை
வணங்குவதில் தவறில்லை. ஆனால் சூரியப்பொங்கல் அதற்காக மட்டும்தான்
கொண்டாடப்படுகிறதா? குறிப்பாக புத்தர் மறைந்த நாளுக்கும் அடுத்த நாளில்
கொண்டாடுவது ஏன்?
புத்தரை பகவான் என்றும் அழைப்பார்கள் மக்கள். வள்ளுவர்
ஆதி பகவான் என்று குறிப்பிடுவது புத்தரைத்தான். சூரியனை பகலவன் என்றும்
மக்கள் அழைப்பதுண்டு. பகல் என்றால் ஒளி/வெளிச்சம் என்று பொருள். வெளிச்சம்
இருளை அகற்றுகிறது. இருட்டென்னும் இருளை நீக்கும் ஒளியை கொடுப்பதால்
சூரியன் பகலவன் என்றழைக்கப்படுகிறது. அறியாமை எனும் இருளை ஞானமெனும்
ஒளியால் நீக்கியதால் புத்தர் பகவான்/பகவன் என்றெல்லாம் அழைக்கப்பட்டார்.

மார்கழி
கடைசி நாளில் பகவான் எனும் புத்தர் மறைந்தார். எனவே அதன் காரணமாக மறு (தை
முதல்) நாள் பேரொளியின் அடையாளமான பகலவன் எனும் சூரியனை புத்தரின் நினைவாக,
அதாவது அவரது ஞான வழி எனும் ஒளியினை வணங்கி, பொங்கல்,பழங்கள்,மஞ்சள்
உள்ளிட்ட பண்டங்களை படையிலிட்டு வணங்கும் வழக்கமே சூரியப்பொங்கல் நாளாக
ஆகியது.

மாட்டுபொங்கல்:
 
பார்ப்பனியம் விலங்குகளை யாகத்தில்
பொசுக்கி தின்றழித்தது. பௌத்தமோ விலங்குகளை நேசித்தது.உலகின் முதல் கால்நடை
மருத்துவ மனையைக் கட்டியவர் பௌத்த பேரரசர் அசோகரேயாவார். பௌத்தர்களில்
உழவர்களாக இருந்தவர்கள் ஏர்கலப்பை,மண்வெட்டி, களைக்கொத்தி உள்ளிட்ட உழவு
கருவிகளையும், உழவுத் தொழிலில் மனிதரின் துணை ஜீவியாகவும், உழவுக்கான எருவை
கொடுக்கும் ஊக்கியாகவும் இருக்கும் மாடுகளையும் வணங்கி வந்தனர். இதுவே
மாட்டுபொங்கல் ஆனது.

காணும் பொங்கல்:

விழாவின் முடிவாக,
எல்லோரும் புத்த பகவனை வணங்கி, ஒருவரை ஒருவர் கண்டு, மூத்தவர்களிடம் ஆசி
பெற்று,விருந்துண்டு, மற்றவர்க்கும் கொடுத்து, அவர்களிடமும் பெற்று
மகிழ்வான நாளைக்காணும் பொங்கல் நாளே காணும் பொங்கல் நாள்.

A Chamcha is
an indigenous word for a stooge, or a tool, or an agent, who is
operated by others for their own benefit. Gandhiji felt necessity of
Chamchas from 1939-32 onwards. A Chamcha is created to oppose the real
fighter, the genuine leader. While Dr. Ambedkar was taking the
untouchables of India from Dark Age to Bright Age, they slipped aside
into Chamcha Age. Gandhiji preferred two Chamchas through joint
electorate against one real representative through separate electorate.

Part
IV of the Book is titled “The Way Out”, has 6 Chapters: It mostly
outlines the struggle that is necessary to fight Brahmanism. It has not
only historical importance to understand Kanshiram’s struggle, but also
can enlighten us what is to be done in future. It describes Dr.
Ambedkar’s concept of Educate, Agitate, Organise. Separate Settlements,
Denunciation of Poona pact, and also his three attempts to make the
movement broad based, giving the excerpts from Baba Saheb’s famous
speech at S.C.Conference at Lucknow on 25.4.1948. Below reproduced is
the entire Part IV, which is the main Part, for future guidance. Hope it
serves some useful purpose for those who are rather nonconversant with
Kanshiram’s philosophy.
AMBEDKAR’S EFFORTS

Ambedkar could anticipate
“Things
will be much worse under the system of joint electorates and reserved
seats which will hereafter become operative under the terms of the Poona
Pact. This is no more speculation. The last election (1946) has
conclusively proved that the Scheduled Castes can be completely
disfranchised in a joint electorate.” [Dr.B.R. Ambedkar.]

The
joint electorate is from the point of the Hindus to use a familiar
phrase a “rotten borough” in which the Hindus get the right to nominate
an untouchable to set nominally as a representative of the untouchable
but really as a tool of the Hindu.” [Dr.B.R.Ambedkar.]

From the
above two quotations, it is abundantly clear that Baba Saheb Ambedkar
could clearly anticipate the outcome of the Poona Pact. Being a
constitutional expert and a democrat, he could well imagine the fact of
the disfranchised people in a democracy based on adult franchise. He
could also anticipate4e the fate of the people whose representatives
were not real representatives, but mere tools in the hand of their
age-old enemies. It was the helplessness of his people at that time that
forced him to sign the Poona-Pact under the coercive effects of
Gandhiji’s fast. At that time, he must have thought of the times when
the depressed classes would be less helpless to take up the challenge
and fight for their due. At any rate, he was there with us for 24 years
to fight the evil efforts of the Chamcha age.

Educate ! Agitate !! Organise !!!

To
meet the challenge of the chamcha age, he could develop various ways
and means. The best of all such ways and means way to prepare his people
through the well-planned concept of Educate, Agitate, Organise. He
thought that his people could kept slaves for long time because of their
ignorance. He, therefore, sought to eliminate ignorance through
education. The various types of efforts made by him to educate and
enlighten his people are there for all of us to see. The outcome of all
those efforts is also so glaringly visible. The various types of
struggles launched by him to meet the challenge of chamcha age have
become a legend by now. The organizations developed by him to meet the
challenge in an organized manner are also so familiar to all of us.
Separate Settlements

Keeping
in mind the helplessness of his people that forced the Poona Pact on
them he developed another concept to remove their helplessness. It was
manifested in the idea of Separate Settlements for his people. He
thought of eliminating their minority status in the villages by way of
creating separate settlements for them, where they would be in majority.
Thus, being in majority in such separate settlements, they could have
elected their real representatives to the legislatures. Besides, these
separate settlements were designed to improve their economy. But
unfortunately when the British decided to quit India after the IInd
World War, this idea of separate settlements could not be taken up with
the new rulers.

Denunciation of the Poona-Pact

When the
idea of separate Settlement could not materialize Dr. Ambedkar again
thought of Separate Electorates to meet the challenge of the chamacha
age. For this, he not only denounced Poona Pact, but also launched a
massive agitation against it in 1946. During the year of 1946, the
submitted and elaborate memorandum to the Constituent Assembly pleading
for separate electorates.

Not only this, he kept up propaganda
against the chamcha age. He availed each and every opportunity to do
that. Even today we are guided by that propaganda, available to us,
especially through the following 3 books :-

(i) Mr. Gandhi and the Emancipation of the Untouchables.
(ii) What congress & Gandhi have done to the Untouchables.
(iii) States and Minorities.

Making of Movement broad based.
After
the exit of the British in 1947, Baba Saheb Ambedkar forgot about
Separate Electorates and Separate Settlements, but on the other hand
tried to broad-base the movement. Many instances can be sighted but the
following 3 efforts will prove the point:

(1) At the Scheduled
Castes Conference at Lucknow on 25th April, 1948, Baba saheb Ambedkar
made the first serious effort in this direction. The following quote
from his Lucknow speech will prove the point.

“… I then turned to
the question of unity between the Scheduled Castes and the so-called
Backward Classes. This I did at the request of the leaders of the
backward Classes who were present at the conference. I said it was a
pity that the two classes whose needs were common did not join together.
The reason was that the Backward Classes did not like to associate
themselves with the Scheduled Caste because they were afraid that such
an association will bring themselves down to the level of the Scheduled
Castes.

“I said that I was not anxious to establish inter-dining
and inter-marriage between the Scheduled Castes and the Backward
Classes. They may well remain separate social entities. There is no
reason why they should not join hands to form a political party to
remove their backward condition. I pointed out how the Scheduled Castes
have improved their condition by playing their part in the politics of
the country and there is no reason why the Backward Classes should not
do the same.

“I said that I Scheduled Castes and the Backward
Classed form majority of the population of the country. There is no
reason why they should not rule this county. All that is necessary is to
organize for the purpose of capturing political power which is your own
because of adult suffrage. People do not seem to buck up courage
because they are overwhelmed by the belief that the Congress Government
is there for ever. I said this is a wrong impression. In a popular
democracy no Government is permanent and not even the Government
established by the two of the tallest Congressmen, Pandit Nehru and
Sardar Patel. If you organize you can even capture that Government.”

(2)
The second serious effort was made in 1951, when Baba Saheb Ambedkar
visited Patna on the invitation of the Backward Class leaders to form a
single party for S.C. & O.B.C. But the move was defeated by Pandit
Nehru by offering one chair to the O.B.C. leader and by using “Paper
Bullets” to attract the greedy amongst them.

(3) The third and
the last most serious effort was made by him to bring not only the S.C.
& O.B.C. under one banner but also all the oppressed and exploited
Indians whom we to-day call Dalit Soshit Samaj under the umbrella of a
single political party. But unfortunately, he left us on Dec. 6, 1956,
before translating the ideal into action.

POST-AMBEDKAR POSITION

During
the last days of Baba Saheb Ambedkar, while pushing ahead his plans and
programmes, he was very much worried about future without him. He was
not sure about the capacity, sincerity and devotion of his lieutenants
to carry the Caravan ahead, after him. We get a glimpse of such doubts
from his last message, ” … If my lieutenants are not able to take the
Caravan ahead they should leave it there, but under no circumstances
should they allow the Caravan to go back. This is the message to my
people.”

The inevitable happened. After the sad demise of Baba
Saheb Ambedkar on 6th Dec. 1956, his lieutenants made feeble efforts
almost on all the fronts. Their failures on all the fronts are there for
all of us to see.

The set-back to the Ambedkarite movements,
reduced many of his selfish, greedy and insincere lieutenants to the
worst variety of Chamchas, They divided themselves into two halves, Half
of them took to stooging directly by entering congress and other
parties. Another half thought it more profitable to stooge indirectly,
by forming small groups out of the organizations created by Baba Saheb
Ambedkar.

This, in nut-shell, is the story of the Post-Ambedkar period.

GENUINE & CAPABLE LEADERSHIP

To-day,
whether to meet the challenge of the chamcha age or to put an end to
the chamcha age and usher in bright age for the Dalit-Shoshit Samaj, the
most pressing need is of genuine and capable leadership.

All of
us know that Baba Saheb Ambedkar while himself leading us towards the
bright age, managed to create for us the opportunities for higher
education. His strong belief was that only highly educated leaders can
meet the challenge of the chamcha age. The following extract from the
Kaka Saheb Kalelkar report will prove the point :

“Q.1 :-What according to you, constitutes backwardness as it applies to the situation India ?

Dr.Ambedkar
:- Supposing I am left in the situation to do something for the
betterment and advancement of India, I would look at the social status
of the community. Here in India people have got different status – some
are in the highest position, some are in middle, some are still less and
some are at the bottom. Our problem is not so much to distribute wealth
in order to make everybody happy; our problem is that different status
should disappear. It can disappear only by advancement of education,
when all the communities are brought to the same level in the matter of
education, not everybody but the community as such. If there are 10
barristers, 20 doctors, 30 engineers etc. in a community, I regard that
community as rich, although every one of them is not educated. Take for
instance, chamars, you look upon this community with hatred, but if
there are some lawyers, doctors, engineers and educated persons among
them, you cannot put your hand upon them….

Q.5:- What remedy
would you suggest for the speedy removal of the backwardness of so many
communities in India that are suffering from age-old social backwardness
and educational apathy?

Dr.Ambedkar:- I have suggested that if
you produce big people from amongst them, the backwardness would go. The
backwardness is only a sort of inferiority complex”.

In a
lengthy reply to question 4, his answer was that for removing
backwardness it was essential to produce highly qualified and educated
persons amongst them and then put them in key posts. They could control
any wrong being done.

At late in his life as 1954, Baba Saheb had
been having such views. But within 2 years, our dear Doctor was to
detect the worst disease, then, instead of praise, he was to condemn
these highly educated men of status, occupying key posts. His
condemnation of these highly qualified men of status, occupying key post
was open and public, during a very well attended public meeting on 18th
March, 1965 at Agra. After this detection of the disease, during the
comming 8 months left for him, he could neither diagnose nor find
remedial measures.

In 1954, Dr.Ambedkar was thinking of 10
lawyers, 20 doctor and 30 engineers, But during the coming years the
number of such highly qualified persons swelled to lakhs. Because of the
opportunities created by Dr. Ambedkar, they got key posts and acquired
status. Very unfortunately, along with this increase, the disease spread
and became an epidemic. This epidemic killed the very thought of Baba
Saheb Ambedkar which he had been entertaining and nourishing over the
years, The product of his dream and efforts, the highly educated persons
of status, occupying key posts, instead of becoming a boon, became, a
curse for their oppressed and exploited communities, in fact, for the
entire Dalit Soshit Samaj. Instead of controlling the wrongs being done
to their communities, they became the cause for many additional wrongs.

In
the absence of Baba Saheb Ambedkar, his lieutenants were helpless. They
simply ignored the epidemic. Much worse, most of them became a part and
parcel of it. Around 1973, some highly educated employees could
themselves diagnose the diseases and later named it “Alienation of the
elite.” The disease and its evil effects had been dealt with in a
separate chapter. As a cure BAMCEF was developed. The basic objective of
BAMCEF is “Pay back to the oppressed and exploited society.”

BAMCEF
has partly cured the disease, by way of securing a partial check over
the alienation of the elite, In future, it is likely to become a perfect
and permanent cure by becoming a perennial source of Genuine &
Capable leadership.

SHORT-TERM SOLUTION
(SOCIAL ACTION) D-S4

After
making arrangements for the genuine & capable leadership which
could take care of even the worst disease like the alienation of the
elite, we come to the problem. To solve the problem of the chamcha age
successfully, we should split it in 3 parts as under.:

(i) To meet the challenge of the chamcha age.
(ii) To put an end to the chamcha age.
(iii) To usher in bright age.

Now
after splitting the problem systematically and suitably, we can solve
the problems one by one. To my mind by tackling the problems one by one,
we can complete the task within 10 years. The solutions for these three
parts can be termed as (i) Short- term, (ii) Long-term, and (iii)
Durable. These solution are briefly discussed in 3 separate chapters.

Social Action

The
Dalit Shoshit Samaj is lying low and reconciled to its lowly status. It
is a huge section of our society. Thus, the lowly and backward status
of this huge section of our society is keeping the country low and
backward. This huge section must be awakened, aroused and put in action.
Such action this huge section of society, after its awakening and
arousal may be termed as Social Action.

Preparation for Social Action

(i) Creating Awakening to induce arousal

To
awaken this huge section of our society many thoughtful measures are
required to be taken. Such thoughtful measures may be of 2 type a)
general (b) specific, based on issues.

(a) General measures may
be on social, economic, political, religious and cultural aspects. Why
such wide ranging measures are required? It is because the Dalit Shoshit
Samaj is in the dark on all such fronts. To enlighten them, awakening
on all these front is a must. Until and unless, they are awakened, they
cannot be aroused, unless they are aroused, they can not be involved, So
to involve them such wide-range awakening is a must.

It is for
this large scale need of awakening on all the fronts that we are
attaching so much importance to our awakening squads. Our awakening
squads in almost all the major languages of India, cater to this need of
awakening. Our awakening squads are trained to enlighten the suppressed
society on all such fronts. Keeping in mind the long standing laziness
of the Dalit-Shoshit Samaj, the method used by our awakening squads is
enlightening and awakening while entertaining.

(b) Specific
measures to create awakening are based on issues. For example, to spread
Ambedkarite thought, Ambedkar Mela on Wheels was conducted; to throw
light on the chamcha age, Poona Pact was denounced; to form habit of
using our own little resources in a big way, the 4200 kms. long Bicycle
Prachar Yatra is to be undertaken. Specific measures are required to
throw light on the atrocities committed on the S.C./ S.T. the non
implementation of the rules, regulations, plans, projects, programmes
and laws meant for S.C./S.T. cannot be secured without resorting to
specific measures for awakening, enlightening and arousing the concerned
masses. The poor response for securing the implementation of the Mandal
Commission Report is for lack of specific measures being taken for
arousing the concerned masses.

(ii) Keeping the Dalit-Shoshit Samaj in Action

The
problems of the Dalit-Shosit Samaj are many and on all the fronts. To
tackle those problems with the help of the concerned masses, they must
be awakened, aroused and put into action. By putting them in action
occasionally will not solve all those problems. They, therefore, must
always be kept in action.

(iii) Mild to Wild Action By and large
social action should be mild, but continuous without any break. It may
be in one form or another, may be for one cause or another. To make it
meaningful and effective. occasionally it will have to be wild, but
non-violent. It will all depend upon the types of struggles.

Examples of the planned Social Action

To
understand Social Action fully and for the benefit of those activists
who will be required to make the social action effective and successful
in future, it is essential to give a few examples. The following 5
examples of the planned social action of the past, the present and the
future will be useful, both for making the general public understand
social action and preparing the activists to conduct social action
effectively and successfully.

The past

(i) Ambedkar Mela on Wheels
After
shifting our H.Q. to Delhi, we notice that in the surrounding states of
Delhi our people were ignorant about the life and mission of Baba Saheb
Amedkar. Those who were not ignorant and interested in the mission,
were feeling demoralized because of alround failure of the Ambedkarite
mission. To remove this ignorance and demoralization a social action in
the form of Ambedkar Mela on Wheels was planned. It was conducted for 2
months. from 14-4-1980 to 14-6-1980, all around Delhi covering 9 states.
After the successful conduct of this social action, ignorance and
demoralization gave way to a new awakening and enthusiasm in all the 9
states surrounding Delhi. Our present success is deeply rooted in the
successful conduct of that social action named Ambedkar Mela on Wheels.

The Present

(ii) Denunciation of the Poona Pact
The
Chamcha age is a product of the Poona-Pact. To focus attention on the
chamcha age, the Poona-pact was denounced on the occasion of its 50th
Anniversary. An elaborate programme of denunciation was planned and
conducted from 24th Sept. to 24th Oct. 1982 starting from Poona and
ending at Jullunder. As a result of this planned social action, to-day
almost entire Dalit Shoshit Samaj, all over India is a awakened and
aroused against the chamcha age. Such awakening and arousal will greatly
help us in meeting the challenge of the chamcha age.

(iii) People Parliament
It
was thought that the Dalit Shoshit Samaj was not adequately represented
in the parliament and what ever representation is there, it is in the
form of Chamchas who cannot be expected to represent them fully and
faithfully. To make up this deficiency. on 25th Dec. 1982, People’s
Parliament will be launched in Delhi. From Delhi it will move to places
all over India, debating the of Dalit Shoshit Samaj Such a social action
is expected to focus attention on the burning issues which are not
debated is the National Parliament. Besides, it will be a constant
reminder for us to make the National Parliament, a really representative
parliament.

(iv) Miracle of two feet and two wheels
In terms
of resources, Dalit-Shoshit Samaj cannot competes, with the ruling
Castes, But to get their due, it must not only compete, but also defeat
the ruling Castes successfully. For this purpose, resources will be
required. Dalit-Shoshit Samaj therefore must learn to use its small and
little resources in a big way. This way, it can match the opponents. To
conduct one such experiment the use of bicycle in a big way is planned.
As per the present plan, about 100 cyclists will start from Delhi on
15th March, 1983 and during 40 days period, they will propagate the
thought in 7 states around Delhi, while covering a distance of 4200 km.
Thus, by this type of social action, bicycle can be used in a big way
not only for propaganda, but also for electioneering and show of
strength.

The Future

(v) Efforts for equality
On Dec.
6, 1983, D-S4, the organization for social action, will be 2 year young,
On that occasion the youthful D-S4 is planning to launch an extensive
and massive social action. This social action will be for equality.

While addressing the Constituent Assembly on 25th Nov.1949 Baba Saheb Ambedkar spoke thus:

“On
26th January 1950, we are going to enter into a life of contradictions.
In politics we will have equality and in social and economic life we
will have inequality….How long shall we continue to live this life of
contradictions ? How long shall we continue to deny equality in our
social and economic life ? …”

As all of us know that all along
over the last 32 years, we had been living this life of contradictions.
If anything, the gap of inequality has further widened. It has caused
almost irreparable loss to the Dalit Shoshit Samaj. To put an end to
this inequality, an extensive and a massive social action is a must.
This social action will unfold itself after the 6th Dec.1983 when it is
planned to be launched.

D-S4–An organization for Social Action

In
our mission, we believe in doing things in an organized manner. D-S4 is
our organization for social action. All future social actions will be
planned, designed and conducted by D-S4.

LONG-TERM SOLUTION
(POLITICAL ACTION)

As
Social Action was found necessary to meet the challenge of the chamcha
age, Political Action is our solution for putting an end to the chamcha
age, But on the other hand, we understand that the chamcha age is the
product of present day political activity. The exit of the British on
15th August, 1947 resulted in the transfer of power to the High Caste
Hindus. But before the transfer of power, the seed for adult franchise
were already sown. The seed sprouted and by the time India became a
Republic, with a constitution of its own, it resulted in the build-up of
a huge Vote-Bank of the Dalit Shoshit Samaj.

All this created a
very peculiar situation. In a democratic set up, adopted by us, the High
Caste Hindus could not rule India without the consent of the Dalit
Shoshit Samaj. Thus, to have access to this Vote-Bank, the ruling Castes
required the help of the chamcha. All this has been elaborated in a
separate chapter. But our problem here is that we need a Political
Action to uproot the product of the present day political activity. Such
a political action, therefore, will have to be altogether different
from the present day political activity available to us.

Present political activity & outcome

To
build-up required political activity of our own, we must know and
understand the present day political activity and its outcome. After the
exit of the British, the high caste Hindus started sharing power
amongst them. The political and the bureaucratic power fell into the
hands of the Brahmins. The S.C. / S.T. got 22.5 % reservation; even
though their representatives remained chamchas in the hands of the
ruling Castes. In the bureaucratic machine, they got opening at various
levels. For the last 20 years, the are getting their full quota in the
top administrative services of the Center.

O.B.C.– The worst sufferers

But
the worst sufferers are the Other Backward Castes (O.B.C.) After the
exit of the British, they got alround setback. Their share, in both the
political and administrative power, had been almost entirely eaten by
the higher castes, especially the Brahmins. As per Mandal Commission
Report O.B.C. population is 52% of the total population of India. On the
other hand, the population of the Brahmins and Kshatriyas is about 8 to
9% of the total. But in present parliament, these 8 to 9% people are
represented by 52% of M.Ps., whereas 52% of people are represented by 8
to 9% of M.P.s. In a parliamentary democracy such representation makes
all the difference. As a result of this imbalance, the entire power
structure is grossly tilted against the O.B.C. To illustrate such a
gross tilt at all the important level 2 charts are presented in this
very chapter. The outcome of the entire present day political activity
can be well understood from these charts.

Tamil Nadu & U.P.- A study in contrast

Regarding
the position of O.B.C. to-day Tamil Nadu and Uttar Pradesh present a
study of contrast. In Tamil Nadu the O.B.C. get its full quota in both
political and administrative spheres. It keeps increasing with the
passage of time. Whereas in U.P. the O.B.C. are worst-placed. As per the
latest election of May- June 1980, politically one Brahmin was
equivalent to 23 backward persons. As per U.P. Govt., the percentage of
gazetted officers of O.B.C. in 1946, 1955 and 1960 stood at 0.80, 0.47,
0.70 respectively. From this contrast, we can learn a lot for building
our own political activity.

Political Party of our own

To-day
in India we have 7 National level political parties, All these 7
parties are led by the High Caste Hindus. They control the affairs of
their parties on a manner to perpetuate high caste rule. Dalit-Shosht
Samaj is helpless in spite of 85% votes at their disposal. It is widely
felt that we must have our own political party. In the past some efforts
were made, but without success.

Recently we have conducted some
experiments towards building such a party. Such experimentations known
as Limited Political Action will be further conducted till we feel sure
of forming a political party of National level on our own. Through such a
political party of the Dalit Shoshit Samaj Political Action for putting
an end to the chamcha age will be launched.

[Two charts are
given here. One is about Political and Bureaucratic grip of Brahmins
over India, and Percentage of Brahmins in parliament. The figures being
old these charts are not reproduced.]

DURABLE SOLUTION
(CULTURAL CHANGE & CONTROL)

In
the last 2 chapters we have concluded that (i) to meet the challenge of
the chamcha age, we need Social Action and (ii) to put an end to the
chamcha age, we need Political Action. But to usher in Bright Age, will
be the toughest task before us, before this generation or even before
the coming generations. It will need a complete cultural change and
altogether different control. Only such change can bring about durable
solution.

The real and basic problem

In India, our real
and basic problem is social, religious and cultural. Everything else is
outcome of this basic problem. The chamcha age is just a minor outcome
of this major basic problem.

In India, we have a religion of the
Shastras, having peculiar religious notions. The religious notions, not
only dominate, but also make the culture. The domination of these
religious notions has resulted in creating a peculiar culture which can
be termed as the Culture of the Castes, In other countries, they say
religion is personal but culture is common. Thus, they can be separate.
But in India, both are one and the same thing.

Caste-Crux of the problem

Dr. Ambedkar had written 2 major essays on the Caste, namely
(i) “Castes in India, their origin and their mechanism.”
(ii) “Annihilation of Caste.”

Leaving
aside his crusade against caste and his other writings on it, even on
the basis of these two essays, he can be considered the greatest
authority on caste. As per his thought Caste System is a Social System
which embodies the arrogance and selfishness of a perverse section of
the Hindus who were superior enough in social status to set it in
fashion and who had authority to force it on their inferiors. To enforce
such a degrading social system very harsh penal sanctions were required
which were provided by the Manu Smriti.

Caste system made the
Hindus sick men of India and their sickness affected the health and
happiness of other Indians. This became a major problem for all the
Indians. Much has been said against this evil system by many, much more
can be said, but here, we should conclude by saying that the caste had
been the problem of the Indians in the past, it still remains a crux of
the problem to-day.

In the past caste was paraded openly and
caste restrictions observed very strictly. For long time, the high
status of a caste was a paying proposition. During the middle of the
19th century, revolt against this evil system was initiated. It spread
in the 1st half of the 20th century, so much so that by 1950, it started
becoming a double edged sword cutting both ways, The High caste Hindus
sensed the danger, so much so they got the caste column removed from the
census records. So, today for any authentic and recorded information
regarding caste, we are required to look back to them 1931 census.

To-day
caste is very much there. But it is in the disguised form. The ruling
Castes, being in minority, do not speak much about it, but are in a
position to parctise it secretly and favorably to their own castes. Not
only that, it has become fashion with the ruling castes to speak against
it openly and practise it secretly, especially to retain the levers of
the power in their hand, Look at the performance of Nehru, he got 47%
Brahmins elected to the Lok Sabha during the height of his regime during
the 1957 Parliamentary polls. Along with the 22.5% reserved quota of
the S.C./ S.T. in Lok Sabha of the parliament, Nehruji kept ruling India
and Indians majestically. But by 1980 the caste equation changed,
especially when a Scheduled Caste candidate Babu Jagjivan Ram aspired to
be the Prime Minister of India, So in 1980 Indiraji was required to get
some 15% Kshatriyas elected to secure majority along with 36% Brahmin
M.Ps.

In the last chapter, 2 charts have been added to show the
grab of the political and administrative power by the Brahmins, Here, we
are interested only pointing to the fact how power is grabbed and
retained by the change of caste equations. Surely you can not have caste
equations without cast considerations. And at the same time these
experts in caste equations from Nehru to Indira keep on speaking against
caste and keep on dubbing others as castists.

Social System
(A product of Brahmanism)

Beneficiaries of the system 10 to 15%

Brahmins
Ksatriyas
Vaishyas

Victims of the System 85 to 90%

Intermediate Castes
(Shudras)

Other Backward Castes
(O.B.C.)

Scheduled Castes
(S.C.)

Scheduled Tribes
(S.T.)

This
sketch of the Social System stands like a structure,. In this structure
the castes are the building bricks. A mere look at the structure will
convince us, that it is an epitome of inequality.

How the system stands

In
this very chapter a sketch has been added to indicate how the caste
system or the social system stands, In this structure, castes are the
building bricks, The sketch is self explanatory, The beneficiaries of
the system have cornered all the 5 major powers and sources of the
powers, namely: (1)Political (2)Bureaucratic (3)Feudal (4)Economic and
(5)Cultural. In the sketch, the castes shown as the intermediary castes
which are not a part of the O.B.C. have also benefited and advanced even
though they happen to be the Shudra Castes, religiously speaking.
Whereas the victims of the system are loser all around and on every
front.

Revolt in Past

In the recent past, many rebellious
spirits all over India revolted against this culture of the castes, The
revolt of Mahatma Jotiba Phule, Periyar E.V. Ramaswamy, Narayanaguru and
Baba Saheb Ambedkar is outstanding. A plethora of literature is
available about their revolt and the success they met. Here, we wish to
take note of the means adopted by them to change this culture of the
castes. Satya Shodhak Samaj by Mahatma Phule, Rationalism and Atheism by
Periyar E V R and Buddhism by Baba Saheb Ambedkar were the means
applied by them for affecting change. To-day while looking at the fate
of these means, we feel disappointed. It appears that this culture of
the castes has the strength and the strong backing to recover the lost
ground. But nevertheless the efforts of our crusaders, have resulted in
the emancipation of the mind. It will be greatly useful for further
expansion of our activity.

Task for the future