BV April 2020 Issue 8

● Issue – 8 ● April 2020 ● Buddhist Voice ● www.buddhistvoice.com ● Email: indian.buddhistvoice@gmail.
com 1
Content
Editor‘s Voice 3
Columns
Critical Quest Dr Goldy George 10
Conscience Speaks Vivek Sakpal 20
World‟s First International Buddhist
Articles – Buddhism
E-Magazine From The Land of
Buddhism Paved Way For
Buddha Democracy and Socialistic Dr B R Ambedkar 24
Pattern of Society
April 2020 Issue - 8 Why Anagarika Dharmapala is
important to the Indian Chanaka Bandarage 28
Chief Editor Buddhists
Dr Anil Yadavrao Gaikwad
Articles - Social Issues
Editorial Committee Relevance of Dr. Ambedkar
Dr Girish P Jakhotiya 37
Dr. Bhadant Khemdhammo Today
Dr. Bhikkhu M Satyapal Dr. Ambedkar and Nationalism Irfan Engineer 41
Ms. Anita Bharati Dr. Ambedkar‘s Vision Vidya Bhushan Rawat 46
Dr. Goldy George Lokayat Vidya Bhushan Rawat 50
Vidya Bhushan Rawat Dr. Babasaheb Ambedkar as Dr Prakash H
54
Manas Jena Management Guru Karmadkar
Pushpa Achanta Tributes
M C Raj 58
Advisor Rajni Tilak 61
Dr. Prakash H Karmadkar T N Urkude 66
Jemini Kadu 74
Technical Advisor Eleanor Zelliot 77
Vijay Nag Dr Gangdhar Pantwane 78
Sadanand Fulzele 79
Layout Design & Presentation Prof. Avinash Dolas 80
Kamlesh Wahane Raja Dhale 81
Suhas Sonawane 85
Proof Reading News
Ms. Mitali Gaikwad
Second Dalit Literature Festival at Delhi 88
Public Relations Burnaby proclaims April 14 as Dr Ambedkar Day of
89
Praful Dhepe Equality
Global Buddhist Congregation at Aurangabad 90
Circulation & Distribution Indo-Thai Festival in Mumbai 92
Babasaheb Satpute
Buddhism is India‘s Greatest Gift to the World 94
Nitin Awachar
Congressional Resolution Introduced to Celebrate Birth
96
Address for Correspondence Anniversary of Dr. Ambedkar
Buddhist Voice Awards
D-307, Shanti Shopping Centre Dr Ambedkar International Award 98
Opp. Railway Station, Mira Road (East) Samaj Seva Award 99
District Thane, Maharashtra State, Excellence Award for Medical Service 99
India, Pin 401107 Matoshree Bhimai Ambedkar Award 100
Contact +91-9821141819
The Hindu Literary Prize in non-fiction 101
Email : indian.buddhistvoice@gmail.com Book Reviews
Rise and Role of Marginalised Communities in Indian
For Private Circulation only. 103
Freedom Struggle
Contesting Marginalisation 106
www.buddhistvoice.com Caste Matters
Ambedkar Gandhi and Patel
108
109
Corporate Buddha 110
Dr Babasaheb Ambedkar and 21st Century 111
Acknowledgments of Marathi Books 112
Readers Voice 116
The views & opinions expressed by authors are their individual opinions & do not represent the views of the Editorial Team.
●Issue – 8 ● April 2020 ● Buddhist Voice ● www.buddhistvoice.com ● Email: indian.buddhistvoice@gmail.com 2
Editor’s Voice
Greetings on the 129th Birth Anniversary Presently, there are 18.45 Lakhs1
of Dr. Babasaheb Ambedkar and on confirmed cases and total deaths are
183rd Birth Anniversary of Mahatma 1.17 Lakhs (as on 14th April 2020). The
Jyotiba Phule! The entire team at Corona Virus pandemic is set to rob the
Buddhist Voice pays homage to Dr. global economy by more than $5 trillion
Babasaheb Ambedkar and Mahatma of growth over the next two years, greater
Jyotiba Phule on this occasion. than the annual output of Japan2. As a
part of lockdown, most of the countries
have announced social distancing and
physical distancing. It appears that the
Corona Virus is more dangerous than a
nuclear war. The world perhaps was
predicting a nuclear war, but not many
have anticipated biological attacks on
human beings of such a magnitude.
Without a bullet being fired, more than
one lakh people are already dead in the
world. What will be the final figure is only
a wild imagination.
Social distancing is not a new concept for

India. Derived from Chatur Varna
System, the Social Distancing and
Physical Distancing is a part of historical
The whole world is passing through an injustice done to the scheduled castes
unprecedented situation and there and scheduled tribes (known as Dalits) in
appears to be a pause taken by the world the country. Some of the Hindu Religious
from routine activities. In India, the Books (Shatras) are insisting on
whole country is under lockdown from observing the Chatur Varna System
24th March 2020 and at present, the which is at the basis of Social Distancing
lockdown is announced up to 3rd May the Dominant section of the Indian
2020. Some of the major States like society observes it in the form of
Maharashtra, Delhi, Gujarat, Rajasthan, Untouchability. The origin of the
and Andhra Pradesh are having a higher hierarchical Hindu Social Order can be
spread of the COVID-19. Metros like
Mumbai and Delhi are having the highest 1
WHO (2020), ―Coronavirus disease 2019 (COVID-
19). Situation Report – 85‖. Accessed from
number of COVID-19 positive cases. The https://www.who.int/docs/default-
majority of the population in the world source/coronaviruse/situation-
reports/20200414-sitrep-85-covid-
has not experienced a world war-like 19.pdf?sfvrsn=7b8629bb_4
situation since World War-II, (from 1 Sep 2 Global Association of Risk Professionals (GARP)
1939 – 2 Sep 1945) and a period of 75 (2020), "World Economy Faces $5 Trillion Hit",
Accessed from https://www.garp.org/#!/risk-
years has passed since then. However, intelligence/all/all/a1Z1W000005C8RXUA0?ut
looking at the situation, there is no doubt m_content=April_9_2020&utm_source=audience
&utm_medium=email&utm_campaign=dailynews
that almost the whole world is suffering &utm_term=article1
from the effect of Corona Virus.
traced to Rig Veda.3 It is considered to of Chatur Varna System some of the
be one of the oldest Hindu Dharma Texts scholars of these Dharma Texts argue
written in 1500 BCE. The Tenth Chapter, that system was developed to divide the
90th Stanza, Verse Number 11 and 12, work based on once physical and mental
known as Purusk Sukta, in Rig Veda ability and it was not based on the birth.
explains the Chatur Varna System and Historically, the Chatur Varna system
how four Varna were born. The Chatur has further divided society into caste.
Varna System was again confirmed by Caste is the brutal reality of India‘s social
Bhagavat Gita wherein Krishna in Sloka and political life even in 2020. As a
No. 13, Chapter 4, says that the fourfold conventional religious norm, caste
Varna System has been created by doesn‘t allow formal equality between
Krishna (the God) himself according to human beings; instead, it regulates
the differentiation of Guna and Karma.4 familial and civil relations in permanently
Bhagavat Gita was written between 400 segregated and hierarchical
BCE and 200 CE. The Hindu Law Book, compartments. The pride and social
‗Manu Smirti‘, also stipulates the status of each caste is designated not
observance of Chatur Varna System. The through talent, professional skill or
Chhandogya Upanishad5, Part V, economic mobility, but is fixed at birth7.
Chapter 10, Sloka 7, also mentions about
After the announcement of the lockdown,
the hierarchy of the Varna System. The
the more privileged groups in Indian
writers of these Dharma books have
society have quickly established a greater
projected that Chatur Varna System was
social distance between themselves and
devised by God. They have created the
others around them. It simply required a
image in the minds of the people in such
widening of existing hierarchical power
a way, under the name of God, that
structures in society, which are often
everybody accepts the Chatur Varna
based on class and caste8. Even before
System without any resistance. This
the lockdown, one of the earliest
conspiracy, in the name of God, by the
measures adopted by Indian elites was to
dominant section of the society helped
ban entry of part-time hired domestic
them to maintain their dominance and
help into their residential complexes.
superior position in the Hindu Social
Even in a non-crisis situation, the poorer
Order for thousands of years.6 In support
sections in India have limited access to
3 Ralph T. H. Griffith (1896), "The Hymns of the the basic means of survival and are at a
Rigveda (Translated)" Page 469 Hymn [10-090] much higher health risk, often living in
HYMN XC. Purusa, 2nd edition, Kotagiri (Nilgiri).
Accessed from densely populated slums in urban India
http://www.sanskritweb.net/rigveda/griffith.pdf
4 Sri Swami Sivananda (2000), "Bhagavad Gita", 7 Harish S. Wankhede (April 2020), The Wire,
Page 59, A Divine Life Society Publication, The "While Celebrating Ambedkar as a 'National
Divine Life Society, P. O. Shivanandanagar—249 Hero', We Must Not Forget His Central Thesis"
192, Distt. Tehri-Garhwal, Uttar Pradesh, Accessed from
Himalayas, India. Accessed from https://thewire.in/caste/ambedkar-jayanti-
http://www.dlshq.org/download/bgita.pdf untouchability
5 Swami Nikhilananda, ―Chhandogya Upanishad 8 Priyasha Kaul (2020), Assistant Professor of
(Translated)‖. Accessed from Sociology, Ambedkar University Delhi, The
http://www.consciouslivingfoundation.org/eboo Conversation (2020), " India‘s stark inequalities
ks/13/CLF-chhandogya_upanishad.pdf make social distancing much easier for some
than others". Accessed from
6 B. T. Gopalakrishna (2013), ―Chatur Varna – https://theconversation.com/indias-stark-
Unified Theory of Hindu Caste‖, B T inequalities-make-social-distancing-much-
Gopalakrishna- Lulu Author, Bangalore - easier-for-some-than-others-134864
560072.

or areas in rural India which are This being the background, entire India
segregated by caste. Sadanand Menon is now experiencing what is social
made a remark that a new global distancing and hopefully, those who were
untouchability is on its way to getting imposing it prior to 1950 must have
institutionalised, taking its basic understood the pain of social distancing
template from an over 2,000 years old or untouchability by now. Though
Indian model. Manusmriti might yet untouchability has been abolished by law
become the revered treatise on the body since 1950 in India, the caste system is
and social hygiene, on the pretext of the still prevailing and discrimination based
necessity to exercise epidemiological on the caste being experienced by the
prudence9. Dalits till the date.
Prof. Kancha Ilaiah suggests that we Caste discrimination and untouchability

must use the term ‗Disease Distancing‘ are illegal in India but unfortunately, the
and not ‗Social Distancing‘ because India practices still exist. As per one of the
has been a country of Social recent reports, a man in Corona Virus
Untouchability and Caste Distancing for precautionary quarantine was booked by
millennia10. If this goes into the national the police after a First Information Report
psyche, it will make Untouchability and (FIR) was file against him last week for
casteism worse in the future. India is not allegedly refusing to eat food cooked by a
like Europe, America and China. This is Dalit. Instead, he went home, breaking
a country of the millennial practice of the quarantine protocol12.
social distancing.
As per the UN report, about 400 million13
Dr. Babasaheb Ambedkar, the Greatest people working in the informal economy
Social Freedom Fighter of India, has in India are likely to fall deeper into
played a pivotal role in diagnosing the ills poverty due to the Corona Virus crisis
of caste society. He struggled all his life which is having ―catastrophic
to liberate Dalits from social consequences‖, and is expected to wipe
discrimination, economic alienation and out 195 million full-time jobs or 6.7% of
political exclusion. He was a great working hours globally in the second
champion of modernity and hoped that quarter of this year. It is not only an
the upcoming industrial development, attack on the health of the people but
democratic institutions and republican also an economical attack on the people.
values would form the superstructures
Accessed from
on which the liberation of untouchables https://thewire.in/caste/ambedkar-jayanti-
will be assured11. untouchability
12 Gulf News Asia India (April 2020), "Coronavirus:
Indian man in precautionary quarantine refused
9 Sadanand Menon( 2020), Asiavillenews, "Reverse to eat food prepared by a Dalit, booked by
Swing: The new global untouchability virus" police". Accessed from
https://www.asiavillenews.com/article/reverse- https://gulfnews.com/world/asia/india/coronav
swing-the-new-global-untouchability-virus- irus-indian-man-in-precautionary-quarantine-
35447 refused-to-eat-food-prepared-by-a-dalit-booked-
10 Prof. Kancha Ilaiah (2020), Sabrang, " Disease by-police-1.1586859626981
distancing, not social distancing during Covid- 13 The Hindu (8-04-2020), "Coronavirus | About
19". Accessed from 400 million workers in India may sink into
https://sabrangindia.in/article/disease- poverty: UN report", Accessed from online source
distancing-not-social-distancing-during-covid-19 at
11 Harish S. Wankhede (April 2020), The Wire, https://www.thehindu.com/news/national/abo
"While Celebrating Ambedkar as a 'National ut-400-million-workers-in-india-may-sink-into-
Hero', We Must Not Forget His Central Thesis" poverty-un-report/article31286609.ece

The International Labour Organization and exploitation15. During the pandemic,
(ILO) in its report describes Corona Virus their jobs are considered essential
Pandemic as “the worst global crisis since services by the government. If they get
World War II”. In India, about 90% of the sick, there is no social safety net
workforce is working in the unorganised available to them to ensure that they
or informal economy. The majority of the don't fall even deeper into poverty.
casual labours in informal work are daily
The total lack of empathy of the middle
wage earners and also majorly belonging
class towards migrant workers is seated
to the Dalits, Adivasis or Muslims. The
in their place in the labour hierarchy16,
Dalits and Adivasis form the major part
which is right at the bottom, with them
of poor people mainly because of
engaged in low-paying jobs as masons,
historical reasons as they were
helpers or cleaners; the women who work
untouchables prior to 1950 and had no
at construction sites or as labours in
right to accumulate any material wealth.
farms, or as domestic help. This becomes
Most of the land, prior to the British Raj
a matter of great concern.
period, was with the dominant section of
the society. Millions of people, about While commenting on social policies
25% of India's population of 1.30 billion world-over the International Monetary
people, are grouped under the Scheduled Fund (IMF) stated very aptly that after
Castes (Dalits) and Scheduled Tribes the coronavirus outbreak the world
(Adivasis) in India. Adivasis are cannot afford to take social cohesion for
indigenous Indians who have been granted, underscoring the need for
socially and economically marginalized countries to calibrate their social policies
for centuries14. Both groups have long to reduce inequality, protect vulnerable
endured social isolation, but it's feared sections, and promote fairness in access
that the rapid spread of the Corona Virus to opportunities17.
and measures to stop it have worsened
What Will India Be Socially Post-
their segregation. Jobs that Dalits and
Pandemic?
Adivasis have been forced to take up for
centuries - cleaners, manual scavengers Corona Virus has proved to everyone in
and waste pickers - expose them to a the world that no one can help you in
greater risk of catching the virus. Of the case of a Virus attack by nature on
estimated 395 million intra-state migrant Human beings. Every superstition, faith
workers in India, 62 million are in God, Murti Pooja or idol worshiping is
estimated to be Dalits and 31 million of no help. No Baba, Maharaj, Guru,
Adivasis. Such workers had moved to
15 Suraj Yengde (2020), Indian Express 5th April
cities from their homes precisely on 2020, "―Dalitality: The caste factor in social
account of caste violence, atrocities, distancing‖. Accessed from
https://indianexpress.com/article/opinion/colu
poverty or loss of ownership over forests mns/dalitality-the-caste-factor-in-social-
and land. Post-COVID-19, they have distancing-coronavirus-6347623/
been left again at their mercy of violence 16 ibid
17 The Economics Times (2020), "Post COVID-19
14 Priyali Sur, CNN (2020), "Under India's caste world simply cannot take social cohesion for
system, Dalits are considered untouchable. The granted, says IMF MD Kristalina Georgieva".
coronavirus is intensifying that slur". Accessed Accessed from
from https://economictimes.indiatimes.com/news/int
https://edition.cnn.com/2020/04/15/asia/indi ernational/world-news/post-covid-19-world-
a-coronavirus-lower-castes-hnk-intl/index.html simply-cannot-take-social-cohesion-for-granted-
says-imf-md/articleshow/75255962.cms

Father, Monk, Sadhu, Bapu or Priest can The Author of ―Caste Matters‖, Suraj
come to your rescue. They have no Yengade, said that COVID-19 reaffirmed
supernatural powers. Some of them India‘s Caste, Class Inequalities20. He
pretend to have such power to extract further says that, in India people do not
money from people. The concept of God have the habit of saying thank you to
has been created and used to exploit the someone who has done a service for them
people by the dominant people who are especially if the person belongs to ‗lower
using it wisely everywhere. Under the jobs‘. It has to change if India wants to
pretext of God, the Dalits are being progress towards being a powerful
exploited. Most of the festivals are nation. Today two-thirds of people in
considered to be an opportunity by a India live in poverty21 i.e. about 68.80%
section of the society to make money in of the Indian population lives on less
the name of imposed religious activites. than $2 a day. Over 30% even have
Today, due to lockdown, the temples and income less than $1.25 per day. The
shrines are closed-down. Money wasted women and children, the weakest
on religious acitivies has stopped. Dr. members of Indian society, suffer most.
Ambedkar was very right in giving 22 India is a highly contradictory country. It
Vows18 to his followers. It resulted in has enjoyed growth rates close to 10%
huge savings for his followers under the over many years and today it is one of
name of Dharma at each festival. Today the largest economies in the world, with
all intelligent and rational thinkers in a gross domestic product (GDP) of 2800
India are coming to the conclusion that Billion US Dollars22 in 2019. But only a
India needs more hospitals and not more small percentage of the Indian population
temples. Perhaps people‘s outlook has benefited from this impressive
towards spirituality will undergo a economic boom so far, as the majority of
complete change. Now while fighting the people in India are still living in abject
virus, Indians should show more social poverty. If this has to change, India may
solidarity and empathy for oppressed have to modify its economic model from
castes and groups. Disease distancing is Capitalist Country to Socio-Capitalism.
a short-time measure. But if we push Social Capitalism is classic capitalism
into every person‘s psyche that social with a focus on improved social
distancing should be as systemically outcomes or at least economic social
practiced as caste-driven human
from https://theprint.in/opinion/practice-
untouchability, then India will never be disease-distancing-india-corona-crisis-kill-caste-
able to develop and successfully fight virus/394162/
future virus wars. In this situation, 20 Padmaja Venkataraman, News18.com (April 14,
2020), "Covid-19 Reaffirmed India‘s Caste, Class
where we are struggling to fight climate Inequalities", Accessed from
change, we do not know what kind of https://www.news18.com/news/india/coronavir
us-reaffirmed-indias-caste-class-inequalities-
viruses will attack us in the future. author-suraj-yengde-on-inclusion-amid-a-
Religious dogmas do not save us in such pandemic-2577035.html
scenarios, but science will definitely 21 SOS Children‘s Villages, Canada (2020),
"POVERTY IN INDIA: FACTS AND FIGURES ON
come to our rescue every time19. THE DAILY STRUGGLE FOR SURVIVAL",
Accessed from
https://www.soschildrensvillages.ca/news/pove
18 22 Vows, Jaibheem.com. Accessed from rty-in-india-602
http://www.jaibheem.com/22%20Vows.htm 22 Trading Economics (2020), "India GDP".
19 Prof. Kancha Ilaiah Shepherd (2020), The Print Accessed from
"Practice disease distancing — how India can use https://tradingeconomics.com/india/gdp
corona crisis to kill its caste virus", Accessed
responsibility by the Government. One Social Capitalism is the third economic
can consider this as egalitarian economic model which combines the humanisation
practices that aim to ameliorate the of capitalism, democratic capitalism, and
social problems caused by capitalism, social democracy. This would describe a
primarily inequity23. It is considered that practical mid-way point between
Capitalism and Socialism.
23 Tristan Claridge (2017), Social Capital Research
and Training, "Social Capitalism, Capitalism,
and Social Capital". Accessed from https://www.socialcapitalresearch.com/social-
capitalism/
Our Tribute
Mrs. Leela Prakash Kakade

1st June 1959 – 17th May 2017

Columns

Critical Quest
Dr. Ambedkar’s 100 years of Journalism
- Dr Goldy M George
Indians today are governed by two different ideologies. Their political ideal set in the
preamble of the Constitution affirms a life of liberty, equality and fraternity. Their social
ideal embodied in their religion denies them.
- Dr B R Ambedkar
Exactly 100 years ago Dr. Babasaheb principles based on Justice, Equality,
Ambedkar launched his first newspaper Liberty, Justice and Fraternity. These
named Mooknayak on 31 January 1920. principles need a close study to
Once Dr. Ambedkar entered into the understand the ideological battle he
world of newspapers as a journalist in fought through his journalistic pursuit
1920, it continued over the period of the not just against the Brahminical republic
next 36 years with some breaks in that existed but also in carrying forward
between. Mooknayak ceased publication these principles to a logical conclusion.
in April 1923 due to a financial crisis and In India the caste system as an order
a dispute between Dr. Ambedkar and Mr. came into existence by abhorrently
Gholap. subverting two critical components of
human life. The first is the material
component while the second is the
ideological-cultural-spiritual one. Before
the advent of Varnashram Dharma, the
material base had a strong principle of
egalitarian among the communities. This
egalitarian base was toppled by the caste
Closure of Mooknayak didn‘t prevent Dr. system due to which four key shifts
Ambedkar from pursuing his journalistic happened. These are (a)systematically
fervour. He went on to establish three taking away the control over property
more newspapers –Bahishkrut Bharat (the entire resource base);
(1927-1929), Samta which was later (b)operationalised division of labour and
renamed as Janata (1928-56), and labourers, (c) income distribution and (d)
Prabuddha Bharat (1956). Both surplus appropriation. The second part is
Bahishkrut Bharat and Janata were a combination of three things.
fortnightly, while Prabuddha Bharat was Indigenous groups across the world and
a weekly. more specifically in India hold their
spirituality very high, which is an
expression of their cultural way of life. In
a more philosophical format, this
cultural life is the ideology that they hold
and follow. In the ideological-cultural-
spiritual part the geo-centric culture,
history, ideology and spirituality was
replaced with an alien one consisting of
slavery, subjugation, dehumanisation,
Through journalism, Dr. Ambedkar stood forcing the indigenous communities to
up to uphold the basics of humanist accept that their indigenous culture is
substandard and they should follow the Historically, this has led and will
doctrines of Hindu codes. Thus the continue to lead the society to a state of
indigenous masses became subjects of social oppression, political exploitation,
inhuman oppression. Their birth in any economic deprivation, cultural
particular jati (caste) destined and domination, gender discrimination, class
determined as the social space and isolation, and deliberate exclusion.
status. Therefore, everything was centred Therefore, as responsible citizens and
on ‗birth‘. Thus, the indigenous human being, one is bound to work
communities were culturally, towards the creation of a casteless,
ideologically and spiritually forced to classless, patriarchy-free, just and
apply all energy and efforts on the revival peaceful society, beyond the strings of
of their ‗birth‘ from the present lower caste, class, gender, race, ethnicity, etc.
caste background to a higher ladder. is indeed the first step towards just,
This elevation of status – as per the egalitarian, and harmonious society.
‗Shastras‘ – was only possible through Such a process would not just be the
tireless service of the upper caste lords in struggle of one‘s individual identity,
the present birth thereby avoiding the rather it is the struggle for the complete
traumas in the next birth (George, 2011). liberation of mankind. A society of
equals, neither unequal nor more-equals!
This order was not merely an ideological
construct but an economic and political
structure too. It articulated and This is where today it is a historical
encapsulated an entire system of compulsion that we go back to Dr.
production that later existed over Ambedkar‘s battle against Brahminism.
centuries with only minor alterations In the current historical juncture,
within its confines. The economic and Ambedkar and his ideology have an
political realities of inequalities were indefatigable and unmalleable
justified, defined and glorified through
prominence, particularly for those who
divine religious pronouncements based come from the oppressed, suppressed,
on the purity-pollution divide. marginalised and exploited humanities of
Traditionally, ritualistic compulsion and
the world. While involving with the
coercive oppression ensured their current problems and reflecting back on
compliance in providing virtually free Ambedkar‘s times, it is essential to
labour for the dominant upper caste address the present context in its
landowners. The fact that they had been complexities and crises that has and is
denied right over land or territory only crippling India and what adverse impact
compounded the matter by making them it has on people at the lowest rung. How
completely dependent upon their caste Dr. Ambedkar responded to some of
owners, who had complete control over these aspects during his own time
knowledge, power, production and through journalism. Without this it
livelihood (George, 2011). would be strategically problematic to
These two historical components have discuss or debate the relevance of Dr.
been continued throughout the history of Ambedkar‘s journalism and writing, it
the Indian psyche that has come down to challenges, how did he cope up with the
the present along with its venomous situation, identified friends and foes, and
fangs, mechanism, operations, strategies what strategies did he adopt.
and coalition with similar forces.

Ideological confrontation with Caste the seed of communalism first in that era
and Hindutva with his novel ‗Anand Math‘. This novel is
popularly known as the foundational text
An ideological upsurge of caste
of Indian Nationalism, which in fact was
consolidation and strengthening of
Hindu Nationalism. Yet! Hindutva was
Hindutva has got a definite periodicity
not established as a political ideology
and it could be easily figured out from
neither in theory nor in practice until the
the nineteenth century. It arouses as a
early 20th century. Mr. Vinayak Damodar
system to put a brake on the increasing
Savarkar carried strings from Bankim
reforms within the Hindu religion of
Chandra. The interpretation that India is
advocating freedom to women like the
the land of the Hindus is the underlying
abolition of Sati, child marriage, opening
assumption of the Hindu religious texts
the arena of education to women and to
was first instigated in the writings of
certain extend abolition of restriction in
Savarkar. Hindutva became an ideology
education to untouchables. Until now the
through his writings when his book viz.
world had only known of the debate
―Hindutva‖ had come into the public in
between Dr. Ambedkar and Gandhi on
1924.
the questions of caste, Hinduism,
untouchability and related matters. V D Savarkar, writing in the 1920s,
However, the phase that Dr. Ambedkar stated that an Indian could be only that
lived and responded was not limited to person who could claim that the land of
Gandhi‘s contradictory affection for his fathers, pitribhumi, and the land of
Varna and ashram, rather it was a much his religion, punyabhumi, both lie within
stronger upsurge of Hindutva as an the territorial boundaries of British India.
ideology that has never been there in the Furthermore, there had to be a
history. It is to be noted that there are commitment to a common Indian
clear differences with both the usages culture, inevitably defined by Hindutva.
such as Hindutva and Brahmanism. Thapar (2004) criticizes it ―these
While Brahmanism refers to the religious qualifications automatically led to
views and ideology of Hinduism Muslims and Christians, being regarded
historically promoted by the priestly as foreigners. Subsequently,
class of Brahmins in India, Hindutva Communists were added to this list!
(meaning Hinduness) is one step ahead Issues of race and language that
of where it is the predominant form of dominated contemporary European
Hindu nationalism – an ideology that fascist movements were introduced as
seeks the establishment of Hindu further qualifiers. And, as we know, in
nationalism over others through cultural periods of confusing change, the
homogenization and hegemony of those preference is for a theory that simplifies
in the higher ladder of social order. the social world into ëusí and ëthemí.‖
The ideological formulation in the Indian It is with this intention that the Hindu
context could be seen much before the Mahasabha was also formed. Further,
advent of Dr. Ambedkar in three different Savarkar was the inspiration behind the
phases − first is the sowing of seeds, formation of Rashtriya Swamyamsevak
second the consolidation of ideological Sangh (RSS). Dr. Hedgewar, an Andhra
―Hindutva‖ and third is the delving and Brahmin settled in Maharashtra, a
devising of programmatic part of it. disciple of Balkrishna Shivram Moonje
Bankim Chandra Chattopadhyay sowed and a close friend of Savarkar,

established the RSS in 1925 in Nagpur. Buddhists, Jains, Sikhs, etc., by not
Hedgewar was sent to Kolkata by Moonje insisting upon belief in the sanctity of the
in 1910 to pursue his medical studies Vedas as an element in the qualifications.
and also to become a member of Such is the scheme of Mr. Savarkar and
Anushilan Samiti and Jugantar in the Hindu Maha Sabha. As must have
Bengal. He became a part of the inner been noticed, the scheme has some
circle of the Anushilan Samiti to which disturbing features. One is the categorical
very few had access. In 1915 after assertion that the Hindus are a nation by
returning to Nagpur he joined the Indian themselves. This, of course, means that
National Congress and engaged in anti- the Muslims are a separate nation by
British activities through the Kranti Dal. themselves. That this is his view, Mr.
He was also a member of the Hindu Savarkar does not leave to be inferred. He
Mahasabha until 1929 (Ramaswami, insists upon it in no uncertain terms and
2003). with the most absolute emphasis he is
capable of” (Ambedkar, 1990A: 141-42).
Dr. Ambedkar strongly dismissed any
scope of India being converted into a
Hindustan or land of Hindutva. He says:
―If Hindu Raj does become a fact, it will,
no doubt, be the greatest calamity for
this country. No matter what the Hindus
say, Hinduism is a menace to liberty,
equality, and fraternity. On that account,
it is incompatible with democracy. Hindu
Discussions in the form of Question-Answer Raj must be prevented at any cost‖
Session the held at Ambedkar Bhavan, Mumbai on (Ambedkar, 1990A: 358).
1st February 2020 where Bhimrao Ambedkar, J V
He found clear parallels between the
Pawar, Arjun Dhangle and other participated on
the occation of 100 years of Mooknayak. Hindu Raj of Savarkar and Ramraj of
Gandhi. In his book and had strongly
In his book Pakistan or the Partition of criticized both being the by-product of
India, Ambedkar lambasted Savarkar in Brahminical Hindutva. He strongly
strong words saying he (Savarkar) wants advocated for an alliance of all non-
his Swaraj to bear the stamp of being a Brahminical forces, which included
Hindu Raj. Savarkar wanted that India depressed classes, non-Brahmins and
should have the appellation of Muslims.
Hindustan, which was rejected by Dr.
Ambedkar. ―Once this consummation, which we so
devoutly wish, takes place nothing can
Babasaheb went on to say: ‗This stand in the way of a party realignment,
definition of the term Hindu has been of the Congress and the Maha Sabha
framed with great care and caution. It is breaking up and of Hindus and
designed to serve two purposes which Mr. Musalmans forming mixed political
Savarkar has in view. First, to exclude parties based on an agreed programme of
from it Muslims, Christians, Parsis and social and economic regeneration, and
Jews by prescribing the recognition of thereby avoid the danger of both Hindu
India as a Holy Land as a qualification for Raj or Muslim Raj becoming a fact. Nor
being a Hindu. Secondly, to include
should the formation of a mixed party of to convert an alien to the Hindu faith.
Hindus and Muslims be difficult in India. But before he converts the alien, he is
There are many lower orders in the bound to be confronted with the
Hindu society whose economic, political question: What is to be the caste of the
and social needs are the same as those of convert? According to the Hindus, for a
the majority of the Muslims and they person to belong to a caste he must be
would be far more ready to make a born in it. A convert is not born in a
common cause with the Muslims for caste, therefore he belongs to no caste.
achieving common ends than they would This is also an important question. More
with the high caste of Hindus who have than political or religious, man is a social
denied and deprived them of ordinary animal. He may not have, need not have,
human rights for centuries. To pursue religion; he may not have, need not have,
such a course cannot be called an politics. He must have society; he cannot
adventure. The path along that line is a do without society. For a Hindu to be
well-trodden path. Is it not a fact that without caste is to be without society.
under the Montagu-Chelmsford Reforms Where there is no society for the convert,
in most Provinces, if not in all, the how can there be any conversion? So
Muslims, the Non-Brahmins and the long as Hindu society is fragmented in
Depressed Classes united together and autonomous and autogenic castes,
worked the reforms as members of one Hindu religion cannot be a missionary
team from 1920 to 1937?‖ (Ambedkar, religion‖ (Ambedkar, 1990A: 130).
1990A: 359). Dr. Ambedkar was well aware of the
One could also understand why dangers of disintegration under the
Ambedkar wanted to prevent the pretext of the independence movement
formation of a Hindu Rashtra. Through and the upsurge of Hindutva. He
his critical thinking and writings, he considered both as a big threat to the
proved that Hindu Rashtra is not just a anti-caste movement that would further
Hindutva paraphrase but it stands on fragment the growing unity between the
the clearly irrational and unethical untouchables, backward classes and
edifice. He takes a case of anyone from religious minorities and the scope for a
other religion would wish to covert what better India. As he said Hindu society
would happen to him or her. being moulded in the cast of
―Hinduism perforce ceased to be a the Chaturvarna, wealth has, from very
ancient times, been most unevenly
missionary religion after the time when
distributed. It is only the Baniya who is
the Hindu society developed its system of
the heir to wealth and property among
castes. For, caste is incompatible with a
the Hindus. Dr. Ambedkar was of the
conversion. To be able to convert a
firm opinion that Hindutva was nothing
stranger to its religion, it is not enough
but a ploy by upper-caste Hindus to
for a community to offer its creed. It
maintain control over society and its
must be in a position to admit the
resources, while caste was the operation
convert to its social life and to absorb
mechanics. He wrote:
and assimilate him among its kindred. It
is not possible for the Hindu society to ―They have a trait of character which
satisfy this prerequisite of effective often leads the Hindus to disaster. This
conversion. There is nothing to prevent a trait is formed by their acquisitive
Hindu, with a missionary zeal, to proceed instinct and aversion to share with

others the good things of life. They have a any code – such as social, religious,
monopoly of education and wealth, and cultural, economic or political. His
with wealth and education, they have journalistic efforts were not just to write
captured the State. To keep this his mind and propagate his political
monopoly to themselves has been the ideology, but it was one of the most
ambition and goal of their life. Charged sincere endeavour to liberate the Indian
with this selfish idea of class domination, media itself from the clutches of casteism
they take every move to exclude the lower and Hindutva politics.
classes of Hindus from wealth, education The ideology of casteism along with the
and power. This attitude of keeping institution of caste attains absoluteness
education, wealth and power as a close in the fulfilment of Hindutva. That is why
preserve for themselves and refusing to Golwalkar, who succeeded Hedgewar as
share it, which the high caste Hindus the chief of RSS, praised Manu as the
have developed in their relationship with greatest lawgiver. Dr. Ambedkar led the
the lower classes of Hindus, is sought to burning of the same lawgiver‘s law-book
be extended by them to the Muslims.
Manusmruti on 25 December 1927 in
They want to exclude the Muslims from Mahad. Irrespective of all the pressure
place and power, as they have done to from the Brahminical sectors, it was only
the lower class Hindus. This trait of the
due to Dr. Ambedkar‘s effort that
high caste Hindus is the key to the independent India was framed into a
understanding of their politics‖ secular-democratic India. This new India
(Ambedkar, 1990A: 123). though constitutionally rejected the
Ideological Journalism Against ideology it was kept alive through the
Hindutva’s Brahminism ideological indoctrination in multiple
ways and forms.
In the journalistic world, Ambedkar has
been one of the most complicated In all his journalistic writings Ambedkar
persons, ever in the history of India and categorically and critically decoded all
perhaps the world, in terms of critically forms of discrimination and disparity
bringing in his ideological perspective in based on any of these codes. He
journalism. In all his journalistic primarily started with the so-called
endeavours, he at one end proposed a ancient scriptures on the foundation that
broader principle for the liberation of these texts emphasized Brahmanical
humankind from various forms of slavery hegemony as the governing force of
particularly the caste while at the other human interaction and exchange in a
end as a pragmatist. Dr. Ambedkar hierarchical order. Secondarily, he went
worked hard on building a practical on the challenging his contemporary
formula for its materialisation. For him, proponents of casteism and Hindutva.
journalism itself was a huge struggle and Such decoding exercise led to a new
part of his mission to emancipate India awakening among the untouchable
from all clutches of bondage. The life long masses, who in turn had strongly
struggle of Ambedkar for justice is to be opposed many political moves by the
understood in relation with his struggle upper caste sections. This awakening he
towards equality and liberation, which notes in the editorial of the first issues of
could be understood in his expression Mooknayak:
that no forms of human slavery and “The untouchable communities have also
discrimination could be justified under realized that now the upper caste Hindus
taking advantage of their easy access to “Right or wrong these Shastras have
the British Government in India made an enormous impact on the minds of
misrepresent the case of the untouchables the innocent masses. That the masses
to the Government. The untouchable are worshipping their enemies as
communities have demanded that since gods on earth, who will accept this? It is
casteism and caste hatred prevail in this easy to understand why the masses have
country in the highest degree in practice, clung to the harmful slavish religious
for the realization of genuine Swarajya practices worshipping their enemies as
(self-rule) the untouchables must have a their benefactors.
share in country‟s political power through The Brahmins, thinking that if the masses
their independently (separately) chosen are kept ignorant they can be driven out to
representatives. Therefore, the any directions, have kept the knowledge
untouchables have complained to the confined to them alone making it their sole
Government over the stand taken by the monopoly, and the masses thinking that
upper caste Hindus who in their stand this is their own real religion are following
have opposed the demand made by the
it. There are enough examples of
untouchable communities. The Brahmins during their rule punishing
untouchable have now understood the those non-brahmins who in spite of the
tactics of caste Hindus who by gaining
Brahmins' warning that acquiring the
political power, it is likely, would use that scriptural knowledge is not their
power to perpetuate the social inequality. profession, tried to acquire that
This agitation of the untouchables against knowledge either openly or secretly.
the design of the caste Hindus is a sign of
growing awakening among the The stigma of untouchability has
untouchables.” (RTI, 2015). restricted their freedom of profession and
therefore, their efforts to remove their
His conclusion on Hindutva Brahminism
poverty are not fructifying. In professions
was not just based on certain superficial
like trade and commerce, they are very
propositions rather it was based on a
rarely found. As they can find no place to
concrete study of the Hindu texts,
try for their fortune they are constrained
literature and scriptures. He establishes
to remain as manual labourers. Seeing
the fact that the Hindu scriptures were
these untouchables, nay the out-castes,
not only developed to control the
who are living in wretched conditions, the
dormant social groups – particularly the
33 Crores of gods but again these are
Shudras and untouchables – but at large
Hindu gods, at least Allah many be taking
to construct the notion of ‗being
pity of them” (RTI, 2015).
worthless‘ in their minds. This
worthlessness has entered into every Thus his ideas and principles of human
sphere of life to the extent that one has emancipation laid the foundation stone
stopped thinking of anything other than of the development of a new social,
what the Shastras propound. Dr. economic and political structure of India
Ambedkar scientifically broke down this that culminated in the encapsulation of
spiritually impermeable spell of the Indian Constitution. Ambedkar
scriptures through his crystal clear invoked the notion of self-respect against
thoughts and principles. Thus he dispels the clouds of slavery and oppression.
the historical perspective of citizenship This we could find from the Mahad
based on Brahminism and the Satyagrah that it was not just a fight to
documents that upheld it. He writes: access water; rather it was a means to
establish the human rights of Dalits. based on racial difference and
Similarly, the Kalaram Temple entry occupational origin. He completely
movement in Nasik was not based on refutes these theories of the hierarchy of
faith in the Hindu religion and its caste. His interpretation is strikingly
philosophy rather it was an attempt to complicated. He explains that all
establish one‘s right to enter the temple primitive societies have been one day or
as a human. the other conquered by invaders who
raised themselves above the native tribes.
Most of Dr Ambedkar‘s valuable works
In breaking up, these tribes as a matter
are published in the form of research
of rule gave birth to a peripheral group
articles and books are found both in
that he calls the Broken Men (Jaffrelot,
India and abroad specifically in the
2009: 2).
countries and universities where he
studied – particularly in England and the Therefore, beyond the question of
United States of America. As a journalist, invasion in its literal sense, the
he wrote his mind in journals like continued legitimisation of invasion led
Mooknayak, Bahishkrit Bharat, Samata, to the construct of the permanent
Janata, and Prabudha Bharat, which institution of domination leading to
challenged all parameters of caste-based perpetual slavery. Against this backdrop,
Hindutva journalistic ethics. Dr. Ambedkar brings in a new identity
based on a different argument with a
revolutionary transformation in the
entire setting. This in particular for the
oppressed untouchables and other
downtrodden engaged with the
paramount question of upward mobility
through affirmative action has turned out
Dr. Ambedkar‘s fight against
to be the key to the transformation.
untouchability was only one of the many
symbols he fought against to expose the Thus Babasaheb‘s ideological journalism
inequality inherent in the caste system could be understood only in a process.
which he called ―graded inequality‖ in its He is already metamorphosed into a
right perceptive manner (Ambedkar, symbol – a symbol for expressing the
1989: 101-2). In Untouchable or the collective aspiration, an icon of human
Children of India‘s Ghetto, he contrasts it emancipation and a vision of a new India
with other varieties of inequality, which and world. He played a major role in
were not so difficult to abolish or correct reforming the vertical hierarchical
(Jaffrelot, 2009: 1). Brahminical social order and
establishing humanitarian social order
Dr. Ambedkar‘s fight against the caste
based on the principles of equality,
system was at large an epistemological
liberty and fraternity.
and methodological way in order to help
the untouchables acquire an alternative References
identity to regain their self-respect and Ambedkar, B. R. (1979). Caste in India. In Dr.
Babasaheb Ambedkar Writings and Speeches, Vol. 1.
overcome their divisions. In his book The Bombay: Government of Maharashtra.
Untouchables, who were they and why Ambedkar, B. R. (1989). Untouchables or The Children
they became Untouchables? Dr. of India‘s Ghetto. In Dr. Babasaheb Ambedkar Writings
and Speeches, Vol. 5. Bombay: Government of
Ambedkar (1990B) critically examines Maharashtra.
the existing theories of untouchability
Ambedkar, B. R. (1990A). Pakistan or The Partition of Ramaswami, S. (2003). Hedgewar and RSS – Revising
India. In Dr. Babasaheb Ambedkar Writings and History in the light of BJP Perception. The Statesman,
Speeches, Vol. 8. Bombay: Government of 26 June.
Maharashtra.
Round Table India [RTI] (2015). From the Pages of
Ambedkar, B. R. (1990B). The Untouchables: Who Mooknayak. 14 April. Retrieved on 10 January 2020
were they and why they became Untouchable? In Dr. from
Babasaheb Ambedkar Writings and Speeches, Vol. 7. https://roundtableindia.co.in/index.php?option=com_
Bombay: Government content&view=article&id=8158:from-the-pages-of-
mook-nayak&catid=116&Itemid=128
George, G.M. (2011). Caste Discrimination and Dalit
Rights over Natural Resources. Theme Paper of the Sarkar, B. (2013). Dr. B.R. Ambedkar‘s theory of State
National Convention on caste Discrimination and Dalit Socialism.International Research Journal of Social
Rights over Natural Resources organised by Dalit Sciences.Vol. 2(8), 38-41.
Mukti Morcha on 17-18 September 2011 at Raipur,
Sharma, K. (1992). Ambedkar Indian
Chhattisgarh. Retrieved on January 5, 2020, from
Constitution.Ashish Publishing: New Delhi.
https://www.countercurrents.org/goldy310811.pdf
Thaper, R. (2004). The Future of the Indian Past.
George, G.M. (2019). The turning point in Ambedkar‘s
Seventh D. T. Lakdawala Memorial Lecture delivered at
quest for emancipation. Forward Press, December 25.
FICCI Auditorium, New Delhi on 21 February 2004.
Retrieved on January 5, 2020, from
organised by the Institute of Social Sciences.
https://www.forwardpress.in/2019/12/the-turning-
point-in-ambedkars-quest-for-emancipation/ Zelliot, E. (2004). Dr. Babasaheb Ambedkar and the
Untouchable Movement. New Delhi: Blumoon Books,
Jaffrelot, C. (2009). Dr. Ambedkar‘s Strategies against
2004.
Untouchability and the Caste System. Working Paper
Series, Vol. III, No. 04. New Delhi: Indian Institute of This article is being published with consent from Dr.
Dalit Studies. Goldy M George. Earlier it was published on
Kadam, K. N. (1991). Dr. Babasaheb Ambedkar and Countercurrent. Link
the Significance of his Movement: A Chronology. https://countercurrents.org/2020/01/ambedkars-
Bombay: Popular Prakashan. ideological-journalism-in-a-brahminical-republic-100-
years-of-ambedkars-journalism
Keer, D. (1954). Dr. Ambedkar Life and Mission.
Mumbai: Popular Prakashan.
Sampatrao Shamrao Bankar Baba

A Ambedkarite and Staunch Buddhist

Tribute
Yadavrao Sadaram Gaikwad

3rd September 1934 – 15th April, 1993

Conscience Speaks
To Eat or Not To Eat….
- Vivek Sakpal
Logic and reasoning are relative to a compassion, between all living creatures,
person‘s beliefs and views, especially not just humans but also animals and all
when ideology is translated into blind surroundings of the person. Buddhists
rituals and later it gets overshadowed, speak of compassion mainly.
forgotten in the light of the ritual and A religion based on pure rational hence
then the whole architecture behind the leave it open to its followers to choose to
ideology becomes virtually non-existent. eat or not to eat ―Non-Veg‖
The same is the case in the consumption Different sects of Buddhism have their
of meat or flesh or in simple Indian own practice and enforced their logic on
dietary terms called Non-Veg. eating Non-Veg. For instance,
The first precept of Buddhism the Theravada countries of South East
(Panatipata Veramani Sikkhapadam Asia, monks are obliged by the Vinaya to
Samadiyami) speaks of ―I undertake the accept almost any food that is offered to
precept to abstain / refrain from harming them, including meat unless they
/ killing / destroying living creatures24. suspect the meat was slaughtered
Quite self-explanatory but contradictory specifically for them In Tibet, where
when it comes to ―Eating‖. I won't kill but vegetables have been historically very
what about eating the killed. What about scared, its question of survival, so
it is killed by someone for me to eat. A consumption of Non-Veg is vital to
series of contradictions arise in the mind survive, though they promote adoption of
which find answers to satisfy one's will. vegetarianism. Buddha allowed the
The will to eat or not to eat shows the monks to choose their diet. However,
path to the answers and its logic. there are some meats which are
specifically prohibited for monks to eat:
Ahimsa in its simplistic meaning means
human meat, for obvious reasons; meat
―not to injure/kill‖ and also to a deeper
from elephant, dog, snakes, lions, tigers,
extent ―the absence of the desire to
panthers, bears, leopard, slug flesh and
injure/kill‖ It is usually used in reference
hyenas25. Buddha did not prohibit any
to Animals. It is one of the representative
kind of meat-eating for his lay followers.
symbols for Brahmanism, (not
Hinduism). It has been promoted and Today, many Indian converted Buddhist,
forcefully associated with adjective refrain and also discourage the
―Pure‖, thereby sublimating the thought consumption of certain meat items,
of a Vegetarian (Brahmin) is Pure, and namely beef and pork. They are
the rest as impure. comfortable with the idea of consumption
of chicken, meat and fish. It can be a
Surprisingly, the idea of Ahimsa doesn‘t
matter of personal choice, but they, at
speak of ―Desire to be being gentle, being
times sound as if they are discriminating
compassionate‖ Ahimsa in its strict
against the people who consume these
religious meaning is devoid of any
compassion. Buddhism speaks more of
25 Ajahn Brahmavamso, "What The Buddha
Said About Eating Meat", Accessed From
24 The Five Precepts (The Pancha Shila) Online Source At
Accessed From Online Source At Https://Www.Urbandharma.Org/Udharma3/
Http://Www.Jaibheem.Com/B-Page-41.Htm. Meat.Html.
● Issue – 8 ● April 2020 ● Buddhist Voice ● www.buddhistvoice.com ● Email: indian.buddhistvoice@gmail.com 20

items, which is not a rational Buddhist accommodate this number, current food
outlook. They are just trying to be production will need to almost double.
―Hindu‖. Some even go to the extent of The land is scarce and expanding the
competing with the Brahmins on being a area devoted to farming is rarely a viable
strict vegetarian. or sustainable option. Oceans are
overfished and climate change and
Buddha has kept it to the logic and
related water shortages could have
choice of the person to eat, as to what to
profound implications for food
eat. He was well aware that food habits
production. To meet the food and
are mainly geographical and not
nutrition challenges of today – there are
religious. They are sometimes forced by
nearly 1 billion chronically hungry people
society but people will surely make a way
worldwide – and tomorrow, what we eat
to break such rules. The imposition of
and how we produce it needs to be re-
any restriction is the curtailment of
evaluated. Inefficiencies need to be
freedom to choose. Restrictions may not
rectified and food waste reduced. We
always be direct but are also in the form
need to find new ways of growing food‖.
of discrimination and segregation.
Religions should not play a role in food Food is any substance consumed to
habits. Buddhism has done, in principle, provide nutritional support for the body.
the right way to leave it to the person It is usually of plant or animal origin and
who eats. But the missionaries of contains essential nutrients, such as
Buddhism, and other religions too, fail to carbohydrates, fats, proteins, vitamins,
understand this and go on promoting and minerals.
and imposing their views on such Now the question arises, to be religious
personal subjects. or survive the times that shall come. All
Globally, scarcity of land shall be a major religions when placed in their times are
issue soon, technology has helped yield right. Their doctrines towards
rise but nutrition is questionable. Also, consumption and non-consumption of
the rise of the so-called ―Organic specific food items can be justified. But
Farming‖ though a good sign is more of a they were centuries ago. Today with
class matter than need. Masses have rapidly changing times, they also need to
limited access to organic foods, whereas be revisited and adapted to the current
the elite can afford them cost-wise. scenario.
A report by the UN Food and Agriculture On being adamant as to what the books
Organization says that eating insects were written/spoken a thousand years
could help boost nutrition and reduce ago, being right, would be half correct.
pollution26. It says Insect farming is one When one visits their logic and
of the many ways to address food and reasoning, and keeps it intact rather
feed security. Reports say that ―It is than the actions one may adept with
widely accepted that by 2050 the world times, which is need of the hour.
will host 9 billion people. To Some of the political parties play their
26
Arnold van Huis, Joost Van Itterbeeck, game on certain food items and are
Harmke Klunder, Esther Mertens, Afton condemnable. They deconstruct history
Halloran, Giulia Muir and Paul Vantomme and religion to suit their needs. But, one
(2013), Food and Agriculture Organization of
the United Nations Report (2013), " Edible will eat to suit their own needs of
insects: future prospects for food and feed nutrition and health, and not eat for
security", Accessed from online source at
http://www.fao.org/3/i3253e/i3253e.pdf

religion or missionaries, or for political social but they are also animals. Lifecycle
affiliations. continues and the world tends to
equilibrium, no matter how much we
One should choose their own choice of
distort it.
food, irrespective of religion, so as to be
healthy, but be compassionate to all, ▲▲▲
both humans and animals. Humans are
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Our Tribute
Vijit Indrajit Thorat

1st
June 1983 – 29th February 2020
Young Ambedkarite who left us too early

Buddhism

Buddhism Paved Way For Democracy and Socialistic Pattern of Society
- Dr B R Ambedkar
The conference of the world fellowship of Hinduism. It was during Brahminic

Buddhists was held in Ceylon from 25th period that Buddhism was born. This
May to 6th June 1950. Dr. B R Ambedkar was because Buddhism opposed
attended the conference. inequality, authority and division of
society into various classes which
Addressing an international gathering at
Brahminism had introduced in India.
Colombo, on June 6th, 1950, Dr.
Ambedkar Said, It is easy to practise the Vedic religion. In
―Most people who have studied raise and it performance of yagya (yajnas) is the
fall of Buddhism in India would admit main puja. The Vedic Aryans used to
worship innumerable Gods. They used to
that this subject had not been adequately
dealt with as it should have been. I have please them by performing yagyas. The
not been able to find any authentic puja to be performed for these Gods
material explaining why Buddhism rose should necessarily be sacred and superb.
to the height it achieved and why it In those Agrarian times, cows were the
disappeared in India. chief wealth of the Aryans. Therefore,
they used to sacrifice cows to honour
To know a subject thoroughly, one must their deities. In this way, Vedic Dharma
know its relevant traditions exactly and encouraged violence. Brahmins
precisely. Similarly, the significance of succeeded in organising the society only
Buddhism would not be understood by adopting Vedic yagyas. The Brahmins
unless exact circumstances which gave also divided the society into four sections
birth to it are understood. I disagree with (Varnas) – Brahmins, Kshatriya, Vaishya
the view that Hinduism has all along and Shudra. The division of society into
been the religion of India. Hinduism is four varnas (Castes) created great
the latest development of social thought inequalities. They said that the Brahmins
in India. were born of the Brahma‟s mouth and
Shudras from his feet. Can anybody
believe that the basic principle of any
religion could be to divide the society?
Yet, this is what Brahminism has
perpetuated. On the other hand, equality
is the main feature of Buddhism. The
religion of the Buddha gives freedom of
thought and freedom of self- development
to all. To abjure violence is another
essential teaching of Buddhism. It has
never taught to achieve salvation by
sacrificing animals or any living being to
propitiate Gods. I would say that the rise
of Buddhism in India was as significant
The religion of India has undergone three
as the French Revolution. Prior to advent
changes. Vedic religion which was
of Buddhism, it was impossible to even
practiced first gave way, in course of
think that a Shudra would get throne.
time, to Brahmanism and this in term to
History of India revels that after the
emergence of Buddhism, Shudras are Buddha, the Enlightened One, there is
seen getting thrones. Verily, Buddhism no need to worship any other deity.‖ The
paved way for establishment of action of Asoka disturbed the Brahmins
democracy and socialistic pattern of very much as it ended their unfair means
society in India. of livelihood and exploitation. They
pledged to take revenge for this loss.
It is perplexing problem how Buddhism,
which had acquired a highest place, The Brahmins were of the view that after
disappeared from India. There is very death, kings go to hell because of their
little material to tell us about the errors and omissions. Therefore, they did
conditions of Buddhism upto 274 B.C. It not agree to the rulers but preferred to be
is, however, seen that Buddhism was at Chief Advisers to the Kings. In order to
its climax of popularity in the reign of take revenge for the loss they suffered on
Asoka. How such a great and popular account of stoppage of Kulapuja (family
religion lost ground in India is a painful deity‘s worship), Brahmins gave up the
phenomena. approved motto of being advisers only
and tried to grab power. With the help of
Buddhism appears to have met strong
opposition in 185 B.C. when the last their well-wisher Kshatriyas, they also
organised an united Brahmin-Kshatriya
Mauryan King was assassinated by his
axis against Buddhism. The ascendency
Chief Commander. This was one of the
of Brahmanism again in Indian society,
lawful actions of Brahmins to save their
is one of the reasons for the downfall of
religion. But it is a pity that the
Buddhism.
historians have not given sufficient
importance to this incident. While going The foreign invasions are also
through the Buddhist literature, I find responsible for the decline of Buddhism
that 90% followers of the Buddha were in India. The Greeks did no harms to
Brahmins. Brahmins used to come to the Buddhism. There are positive proofs
Buddha for discussion and available that the Greeks gave liberal
argumentation, and when defeated, used financial assistance for Buddhist
to become faithful to the Buddha and activities. The Huns invaded India, and
ultimately accepted Buddhism. The after being defeated by the Guptas, they
Buddhist literature is full of such settled in India. Prior to this, the Huns
incidents. Therefore, how is it that tried to destroy Buddhism. The religion of
Buddhism that had flourished amongst Buddha got the severest blow from
the majority of Brahmins was later on Muslim invasion. They destroyed the
destroyed by the Brahmins themselves. Buddhist Idols and killed the Bhikkus.
They mistook the Great Nalanda
In my opinion the main reason for this
University as the fort of Buddhist and
was the family deity‘s (kula deva)
killed a large number of monks thinking
worship. In India, like the village deity
and national deity, there were family that they were soldiers. The few Bhikkus
who escaped an onslaught fled away to
deities also who were worshipped
the neighbouring countries like Nepal,
through the Brahmins. The priests who
Tibet, and China.
used to go for worshipping these deities
started influencing the affairs of the State Some of my Hindu friends often ask why
through the queens. Asoka, after Hinduism, which has also idol-worship,
embracing Buddhism discontinued this survived in India and Buddhism died. My
practice and removed the idols of such answer is that whatsoever the religion
deities. Asoka said ―As I venerate the may be, it requires the priest community
to preserve it. Due to the
shortage of Buddhist monks,
Buddhism declined. Efforts
were subsequently made by
some Buddhists to raise
another priest-hood in order
to revive Buddhism but their
efforts failed. Such is not case
with Hinduism. A Brahmin‘s
son is priest by birth.
Therefore, no separate priest
community is required to
protect their religion. This is
why Hinduism survived
Muslim onslaught. Moreover,
Buddhism as a religion is
difficult to practise while
Hinduism is not. Besides, the
political climate in India had
also been inhospitable to its
advancement.
I do not agree with the
suggestion made by many
people in India that
Buddhism was destroyed by
the dialectics of
Shankaracharya. This is
contrary to the facts as
Buddhism existed for many
centuries after his death. In
my opinion,
Shankaracharya himself was
a Buddhist. His Guru too was
Buddhist. Of course,
Buddhism declined in India
because of the rise of Vaishnavism and as a spiritual force it still exists in
Savism, the two cults which adopted and India.‖27
absorbed many good points of Buddhism. Reproduced from: “Dr. Babasaheb
Today, Hinduism is in a very much Ambedkar Writings and Speeches”,
changed form. Hinduism which taught Volume 17, Part 3, Page 406 to Page 409.
and practised violence earlier has started Titled “Buddhism Paved Way for
Democracy and Socialistic Pattern of
teaching non-violence. This has been
Society”
copied from Buddhism. Buddhism may
have disappeared, in material form but ▲▲▲
27 Bauddha Dharam hi Manav Dharam (Hindi) –

Speech in Colombo, Sri Lanka, on 6-6-1950.
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Our Tribute
Prof. Sudhakar Arjun Pawar

1939-2016
A True Ambedkarite and Our Writer

Why Anagarika Dharmapala (1864-1933) is important to the Indian Buddhists
- Chanaka Bandarage
Sri Lanka is a country where its base Sinhalese are able to trace a lineage to
(foundation) is Sinhala Buddhist. The Lord Buddha.
nation was founded soon after the In his writings, Anagarika Dharmapala
demise of Lord Buddha (2498 years ago), stressed that his fellow countrymen
where Vijaya, a Prince from northern (Sinhalese) should work hard like the
India (Sinhapura Village in Wanga Land ethnic minorities of the country of the
of Lara Nation, located in the present-day time (largely of Indian descent). He
northern Bengal) landed in Sri Lanka questioned his fellow Sinhalese that if
(Thambapanni). the minority races could do so well in
Anagarika Dharmapala spoke largely for trade and commerce, why couldn‘t they.
the Sinhalese Buddhists and also. But, Anagarika Dharmapala wanted to
like Gandhi, Dharmapala too fought motivate the Sinhalese to work hard and
fiercely against the British imperialists. prosper just like their Muslim, Tamil,
Thus, he fought for all Sri Lankans. Burgher, Bhora, Sindh, and Parsi
counterparts. But, Dharmapala never
addressed those minority races in
derogatory terms. For example, he never
used the somewhat offensive adjective,
‗para‘ (bloody), to describe ethnic
minorities of the country; he used the
term to describe the British.
True, language such as ‗para‘ is
inappropriate for contemporary Sri
Lanka, but, more than 100 years ago, it
was one of his ways of getting through
the message to the masses. And his
method was effective. People accepted his
counsel without a protest. Anagarika
Dharmapala never used filthy language
against any people.
Anagarika Dharmapala was fiercely anti-
British. He vehemently opposed the
unlawful British occupation in Sri Lanka.
Anagarika Dharmapala never preached
that only Sinhala Buddhists should live
in Sri Lanka or that other races must
leave Sri Lanka. He basically wanted the
Sinhalese to come out of their closets
and be successful like the ethnic
Anagarika Dharmapala reminded his minorities. Coming from an
fellow Sri Lankans why India, a very entrepreneurial family, he was totally
close neighbour, is so important to Sri against idleness.
Lanka. In his writings he highlighted
At the same time, Anagarika Dharmapala
that Sri Lanka‘s second king,
was always a fierce protector of Sinhala,
Panduvasudeva (Prince Vijaya‘s nephew),
Buddhist values, culture, and traditions.
married a relative of Lord Buddha
As a true Buddhist, Anagarika
(Baddha-Kacchayana of the Buddha‘s
Dharmapala launched massive
Shakya Wangsha of Kapilavastu); the
campaigns against meat and liquor

consumption – ills that were introduced children must attend Sunday Buddhist
by the western imperialists (first, by the Schools (‗Daham Pasal‘) held in Buddhist
Portuguese in the 1500s). He travelled Vihars throughout the country to study
the whole island in a placards fixed car, Buddhism, and other things like good
displaying the vices of meat and alcohol manners (e.g. respecting elders). Parents
consumption. Anagarika Dharmapala and teachers positively responded to
spoke to his fellow countrymen, Anagarika Dharmapala‘s request, there
sometimes in harsh language; people was a massive revival of the Sunday
listened to him intently, acknowledged ‗Daham Pasal‘ in Sri Lanka. The trend
his views and refrained from consuming continues to this day.
meat and alcohol. Anagarika Dharmapala was instrumental
Anagarika Dharmapala also asked his in translating Tripitaka from Pali to
fellow countrymen to refrain from killing Sinhala. He entrusted this work to his
living beings; he asked people, including own brother, a lawyer.
children, to follow the five Buddhist The biggest and the most notable
precepts – the Buddha‘s preaching to the contribution to Buddhism by Anagarika
Buddhist layman. Again, people largely Dharmapala was the saving of
followed Dharmapala‘s advice.
Buddhagaya for Buddhists from Hindu
Anagarika Dharmapala asked people to fundamentalists. Buddhagaya is the
change their Portuguese and English place where Buddha attained
names to Sinhala names. He also advised enlightenment. Anagarika Dharmapala
them not to give western names to their restored the stupas there. This was an
offspring. A fine example was how he achievement of unprecedented
instantaneously changed the name of proportions. This is one reason why the
young Pedris Silva (then 14 years old) to Buddhists in India pay so much respect
Piyadasa Sirisena, who became one of Sri to Anagarika Dharmapala.
Lanka‘s of literary giants. Owing to Thanks to Anagarika Dharmapala,
Anagarika Dharmapala‘s action, thousands of Buddhists from all over the
hundreds and thousands of Sri Lankans world visit Buddhagaya today, one of the
started to have Sinhala names. most sacred places for the world‘s
Another very successful campaign Buddhists.
launched by Anagarika Dharmapala was If not for Anagarika Dharmapala,
asking the Sinhalese (both men and Buddhagaya today would have become a
women) to renounce western attire and place of Hindu worship. He initiated
wear the traditional Sinhala Buddhist legal proceedings against Mahantaya who
dresses. had unlawfully occupied Buddhagaya
When working with his mentor, Henry and systematically tried to convert it to a
Steel Olcott (a US citizen), Anagarika place of Hindu worship. The legal
Dharmapala assisted Olcott‘s campaign proceedings in New Delhi ran for several
to establish many Buddhist schools in years and that drained Anagarika
Sri Lanka (numbering about 300). This Dharmapala physically, mentally and
includes Ananda College, Sri Lanka‘s monetarily. But, Anagarika Dharmapala
topmost Buddhist school for boys. never gave up. It was an alone fight by
him against a very powerful cabal led by
A prolific writer, Anagarika Dharmapala
Mahantaya. But, finally, Dharmapala
wrote to his fellow countrymen regularly
won.
through his then very popular
newspapers, ‗The Buddhist‘ (English) and Anagarika Dharmapala did not rest from
‗Sinhala Bauddhaya‘ (Sinhala). He gave Buddhagaya. He saved Mulagandha Kuti
good counselling to people to lead a pious in Saranath for Buddhists. He built
and meritorious life. stupas there (inaugurated by Jawaharlal
Nehru in 1930). Mulagandha Kuti is the
Being a Buddhist leader, Anagarika
place where Lord Buddha made his first
Dharmapala stressed that Buddhist
sermon, to the five disciples. It is
situated in close proximity to thing to happen in India –issuing a
Isipathanaramaya in the city of Benares postage stamp to honour a foreign
(Benares Nuwara or present-day national. It is stated that even today one
Varanasi). of the main streets of Calcutta –
presumably, the street where the
Dharmapala restored many important
Mahabodhi Society in Calcutta was then
Buddhist sites in India. He built a
located, is named after Anagarika
massive temple in Calcutta (Calcutta city
Dharmapala. It has been stated that the
has been officially renamed as 'Kolkata'
famous US Golfer, Tiger Woods, is an
in January 2001) known as
admirer of Dharmapala, he had kept a
Dharmaraajika temple, then, pilgrims
portrait of Anagarika Dharmapala in his
rest in major Indian cities including in
room (Tiger‘s mother is a Buddhist from
Chennai and Calcutta.
Thailand). His Holiness Dalai Lama, a
One of Anagarika Dharmapala‘s main resident of India, has praised the work of
ambitions was to educate Indians about Anagarika Dharmapala; he has high
Buddhism and Lord Buddha. He wanted respect for him.
to do this without disturbing other
Anagarika Dharmapala propagated
religions and without antagonizing non-
Buddhism in many parts of India and the
Buddhists. Anagarika Dharmapala laid
West. He did this in a peaceful, non-
the foundation to revive Buddhism in
violent manner. This also shows that
India and Dr. Ambedkar very
Anagarika Dharmapala is a man of truly
successfully carried forward the task.
international significance.
Anagarika Dharmapala was sorry to see
The British wrongfully alleged that
the destruction and desecration of the
Anagarika Dharmapala instigated
ancient Buddhist places of worship in
Buddhists to riot during the 1915
India. The Mahabodhi Society that he
Sinhala-Muslim riots. There was no
established worked on restoring the
documented evidence to prove the
ancient Indian Buddhist sites. This work
charges against Anagarika Dharmapala,
continues to this day.
he was totally innocent. When the riots
Anagarika Dharmapala achieved happened, Anagarika Dharmapala was in
tremendous successes in India, Calcutta, India. This alone shows his
wholesomely then a Hindu country, innocence. Being a good Buddhist,
without causing any commotion. This is Anagarika Dharmapala never instigated
a remarkable achievement; in effect, a violence against anyone. Basically, he
silent revolution. It is a good example to had absolutely nothing to do with the
present-day politicians of both countries Sinhala – Muslim riots. Yet, the British
on how to resolve issues in a friendly and incarcerated him for a long period of time
amicable manner, avoiding conflict. (6 years). National leaders like D S
Especially, when people of the two close Senanayake, F R Senanayake, and
neighbourhoods are also distantly related several others were also incarcerated
to each other. over the same incident (the Sinhala -
Rather than despising him, the Indians Muslim riots). William Pedris, a brave
liked Anagarika Dharmapala. Even young man, was brutally executed at
today, there is Welikada prison. E W Perera took a letter
admiration for him in to the King of England (George VI)
India. India concealed in his shoe sole to obtain the
honoured Anagarika release of D S Senanayake and F R
Dharmapala by Senanayake and few others. He was
issuing a postage successful, but the British kept
stamp to Anagarika Dharmapala imprisoned
commemorate his (under house arrest in India).
150th Birth Fortunately, like Pedris, they did not
Anniversary in 2014. hang Anagarika Dharmapala, but,
This is a very rare restrained him badly. Anagarika
Dharmapala was in his early 50s during his office, but, Anagarika Dharmapala
that time. Anagarika Dharmapala never was purposely kept waiting in the office
recovered from the mental agony he for a long time – for nearly 2 hours.
suffered as a result of the unlawful Anagarika Dharmapala became angry;
imprisonment. He suffered because he during the meeting, he complained to
did nothing wrong; it is alleged he was Chalmers that he too was busy and that
punished solely because of the British‘s Chalmers should have stuck to the
hatred towards him. It is alleged, it was a appointment. Anagarika Dharmapala
case where the British took revenge from remonstrated that Chalmers deliberately
Anagarika Dharmapala who spoke wasted his valuable time; he had no
harshly against the British rule in Sri confidence in Chalmers. Despite
Lanka. It is often said that there were Chalmers‘ request to stay, Anagarika
some Sinhala leaders, loyal to the Dharmapala left the office early without
British, who worked against Anagarika completing the meeting. This was like a
Dharmapala. slap on Chalmers‘ face, his staff
witnessed what happened. Chalmers
During the 18th and 19th centuries, Sri
never expected that type of ‗bravery‘ from
Lankans were subjected to harsh,
a Sinhalese; at that time the whites
imperialistic rule and their morale was
sometimes considered the locals as a
low. Anagarika Dharmapala did
species of sub-human.
everything to improve the self-confidence
of his fellow countrymen. Anagarika Note: When Anagarika Dharmapala
Dharmapala, who came from a ‗high was imprisoned, Chalmers was still
society family‘, possessed a pleasing the Governor of Ceylon. It was
personality – a dark man of almost six Governor Stubbs who released
feet tall, Anagarika Dharmapala wore a Anagarika Dharmapala.
yellow coloured Sinhala garment. His a) In the late 1920s, Mahatma Gandhi
presence caught the eye of everyone. He attended the function to open the
was a great communicator. Anagarika Calcutta Mahabodhi Society. In his
Dharmapala spoke fluent English and address, Gandhi stated he
his English writing skills were understood the Greatness of Lord
exceptionally good. He was well educated
Buddha after reading Sir Edwin
(an old boy of St Benedict‘s College) civil Arnold‘s ‗Light of Asia‘. Anagarika
servant before starting the Buddhist Dharmapala was the last speaker of
propagation work. At St Benedict‘s, he the event (listed to give the ‗Thank
had an altercation with the school You‘ address). Anagarika
hierarchy when he saw a Catholic Priest Dharmapala said that Lord Buddha
mercilessly shooting down a bird. was born closer to 2,400 years ago
Anagarika Dharmapala was mentored by in India (Dambadiva), he questioned
the American Buddhist, H R Olcott. why Mahatma Gandhi had to wait to
Anagarika Dharmapala watched read the Englishman‘s book to
‗Panadura Vaadaya‘, where the Buddhist realise the Greatness of Lord
priests won the debate over their Buddha. Anagarika Dharmapala
Christian counterparts (Olcott became a said that Lord Buddha was not just
Buddhist owing to the outcome of this the Greatest person ever produced
debate). by India, he was the Greatest Person
Oozing with confidence, Anagarika ever produced by the world. Gandhi
Dharmapala was fearless; he never was somewhat taken back by
hesitated to fight against discrimination Anagarika Dharmapala‘s ‗rebuke‘; he
and injustice. He always fought for the nodded and smilingly listened to
downtrodden; he aspired equality and Anagarika Dharmapala. Gandhi was
justice. The following incidents illustrate prepared to learn from his friend
his fearlessness and bravery: Robert Dharmapala. Gandhi had a strong
Chalmers (the then Ceylon Governor) liking to Anagarika Dharmapala.
allowed Anagarika Dharmapala to attend After the speech, Rabindranath
Tagore, a close friend of both Gandhi Conference on Religion (Parliament of the
and Anagarika Dharmapala, World's Religions) in 1893 was
congratulated Anagarika exceptionally powerful and of a very high
Dharmapala for his oratory skills. standard. Anagarika Dharmapala
At that time no one would dare became the ‗key person‘ at the Chicago
criticise Gandhi, who was the conference; most of the representatives
undisputed leader of India‘s were Christian. The thousands of
independence struggle, but brave delegates flocked around Anagarika
Dharmapala did not hesitate to say Dharmapala as if he was a movie star.
what he had to say about his friend, Anagarika Dharmapala gave a
Gandhi, inside Gandhi‘s own India. mesmerising speech to the audience
The remarkable thing is that about Lord Buddha and Buddhism, even
Anagarika Dharmapala did this Swami Vivekananda who represented the
without antagonizing Gandhi. Hindu faith of India had openly
Anagarika Dharmapala had great embraced him. Chicago was a major
respect and admiration for Gandhi; watershed event in Anagarika
but on that occasion, he believed he Dharmapala‘s life.
had to make the utterance. This is Anagarika Dharmapala supported
due to his love for Lord Buddha and Buddhist countries, for example, Japan -
Buddhism which preceded at a time when most countries despised
everything else for him. It is stated it. He was clever to collect monetary
that Gandhi was saddened to hear donations from Japan. He had leading
the death of Anagarika Dharmapala Japanese business friends in Japan.
in 1933. When he visited Burma, sometimes he
b) When travelling by train in India and was invited to the king‘s palace where he
Sri Lanka on two separate had audiences with the Crown Prince.
occasions, Anagarika Dharmapala The Burmese Crown Prince made small
was confronted by unruly white financial contributions towards
British men (in Sri Lanka, by a white Anagarika Dharmapala‘s legal battles in
planter), who demanded that India to save Buddhagaya. Anagarika
Anagarika Dharmapala leave the 1st Dharmapala had deep gratitude towards
class compartment that they were Burma for their help establishing in the
in. They could not tolerate travelling Siam Nikaya in Sri Lanka. Anagarika
in the same compartment with Dharmapala maintained a good
Anagarika Dharmapala - a Buddhist relationship with the Thai Royalty.
preacher, who wore ‗strange‘ yellow Anagarika Dharmapala visited Shanghai
robes and demanded that they stop in China a few times; he also visited
consuming alcohol (whiskey) on the several other Asian and European
train. Anagarika Dharmapala, a countries.
brave man, did not bow down to his Anagarika Dharmapala had a remarkable
white opponents; he directly knowledge of international affairs and
confronted them. Anagarika world religions.
Dharmapala had a stronger
personality than his white Anagarika Dharmapala had a great
opponents, the whites ‗lost the ‗entrepreneurial mind‘ he raised
battle‘ - they fled the compartment hundreds and thousands of dollars for
allowing Anagarika Dharmapala to his noble tasks. Anagarika Dharmapala
travel freely. needed money for his many projects – the
‗Save Buddhagaya‘ project itself needed
Anagarika Dharmapala was an avid lots of money – the litigation in India was
traveller. Those days the voyages were protracted and lots of money was
made by ship. A lot of Anagarika required for legal fees, pay compensation
Dharmapala‘s time was spent on etc. As stated before, expelling the illegal
travelling to various countries to promote Hindu squatter (Mahantaya) from
Buddhism. His speech at the Chicago Buddhagaya, who had patronage from
the Indian state, was a herculean task; day, each of his speeches and writings
only Anagarika Dharmapala could do it were moulded with Buddha‘s teachings.
and so he did. Dharmapala not only Being a follower of Buddha, Dharmapala
started Buddhist philanthropy projects in became a monk in the last stages of his
Sri Lanka (there were many), he also
life (Ven Siri Devamitta Dhammapala).
embarked on noble Buddhist projects in He wished that he be reborn in India.
many countries, mainly in India, and the This is due to his eternal love for Lord
West – notably in the UK and US. He Buddha – an Indian,-and also of his
raised money well. It is Anagarika affinity with Buddhagaya, the place that
Dharmapala who founded the London he rescued for the world‘s Buddhists. He
Buddhist Vihara (Saddhatissa Centre of also loved the Indian people.
North London – the main Theravada
Buddhist centre in the UK today). He Ven Dhammapala passed away staring at
established Buddhist presences in San the Mulagandha Kuti Stupas that he
Francisco, Boston and New York. built, his fellow monks moved his bed
Dharmapala was clever in persuading his outside of the building he was living; as it
family to financially support his Buddhist was the desire of Ven Dhammapala to
ventures. The main donor for his projects view the Stupas upon his demise (when a
was Mary Foster Robinson, the US portion of Dharmapala‘s ashes were
philanthropist. Mrs. Foster Robinson was brought to Sri Lanka (Colombo) by a
impressed with Anagarika Dharmapala specially decorated ‗Buddhist train‘ from
after his historic speech in Chicago. She India, hundreds and thousands of Sri
donated many thousands of dollars for Lankans lined along the railway track
Dharmapala‘s various causes. Anagarika yelling ‗Sadhu, Sadhu, Sadhu‘. They
Dharmapala ran a large farm type project threw fragrant flowers on the train. It is
in Hiniduma in southern Sri Lanka. He stated that more than 50,000 people
established Sri Lanka‘s first handloom flocked inside Colombo‘s Fort Railway
weaving school (Hewawitharana Weaving Station to receive the train. There were
School). He started a Free Hospital in more people outside the station. A
Colombo in memory of Mrs. Foster massive Buddhist memorial service was
Robinson. Anagarika Dharmapala‘s diary held in Colombo where condolences were
notes show that though he dealt with lots read from Gandhi, Nehru, Tagore and
of money, he spent them thriftily and leaders from many nations, including
very carefully. Anagarika Dharmapala from the Governor of Ceylon.
was 100% honest in financial affairs. The biggest gratitude we Buddhists can
Anagarika Dharmapala valued the show to Anagarika Dharmapala is to
financial donations he received and follow his footsteps and follow the five
accounted for every cent. This is why Buddhist precepts preached by Lord
people like Mrs. Foster Robinson Buddha that Dharmapala so vehemently
continued to fund him. Obviously, his asked us to follow. It is our solemn duty
opponents, who were jealous of his to protect and safeguard the Buddhist
money-raising and contact-making sites both in Sri Lanka and outside,
ability and the enormous standing he especially the ones in India that
had in the community; attacked him Anagarika Dharmapala rescued/built.
from left, right and centre.
We are duty-bound to preserve and
Above all, Anagarika Dharmapala was a
protect the Anagarika Dharmapala
Great Practising Buddhist. He tried to
Legacy – the Greatest Sri Lankan to live
follow the Buddha‘s teachings to the
in the 19th and 20th Centuries, Sri
letter. Anagarika Dharmapala dedicated
Lanka. The co-operative and friendly
his life to Lord Buddha. Buddha was in
relationship that exists between the
his mind and thoughts always. That is
Buddhists in Sri Lanka and India is very
the reason why he became ‗Anagarika‘.
useful to achieve this noble task.
Most devotedly, Anagarika Dharmapala
tried his best to worship Buddha every Dharmapala venerated his mother, he
predeceased her.▲▲▲
Our Tribute
Mrs. Kausalyatai Shankarrao Dhage

4th May 1949 – 20th February 2020

With Best Compliments from

Social Issues

The Relevance of Dr. Ambedkar Today!
– Dr Girish P Jakhotiya
The politicisation of Dr. Babasaheb democratic design. The Congress (which
Ambedkar‘s virtues and ventures has also was responsible for Dr. Ambedkar‘s
reached a new low today. Ideologically, two election defeats) never promoted the
socially, culturally and politically virtues of true freedom, equality,
different parties are claiming the brotherhood etc. for which this great
ownership of Dr. Ambedkar‘s legacies. champion of ‗true liberty‘ struggled
Overall, it is a political race to hijack the adventurously.
eternal impact of Dr. Ambedkar‘s The present Government‘s economic
hardship and talent in preparing our agenda should have been based on the
‗constitution‘. This is ironic that this capability development of the Indian
great scholar lost his election twice but poor, based on the rational definition of
didn‘t dilute his virtues. He gave his poverty. Only tokenism and the
legacy of ‗self-respect‘ to his followers. He
announcement of a few schemes will not
expected that his followers would establish the ‗equity of opportunity‘ and
together work on ‗Manushya Bal, Mano
the ‗freedom to excel‘. Dr. Ambedkar
Bal & Dravya Bal’ i.e. the power of
insisted on the economics of public
people, mind and material advancement. welfare. Such welfare would be possible if
To an extent, around 20% of his followers the public systems work for the poor. All
attained ‗material advancement‘ through ruling parties in the past have not been
various reservations. But where are the successful in their ‗mission public
other 80%? welfare‘ because they used the obsolete
When I look at these ―80%‖ poor fighting theories of economies that tumbled the
for their everyday bread, I reconcile to western economies. The present
myself and reinforce my thoughts about government propagates the theory of
Dr. Ambedkar‘s relevance today. A man ‗consumption-based economics‘ which
of his stature, maturity, and vision has terribly failed in the US and Europe.
rightly prescribed the ‗path of all-round
Dr. Ambedkar rightly advocated the
development‘ for the Indian poor. While doctrine of public ownership of natural
doing so, he thought of all Indians resources. This doctrine empowers the
irrespective of their caste and creed. His poor because he enjoys true access to
relevance is felt much more today when natural resources. Systemic corruption
our governments have been escaping must have swallowed at least 50% of our
from every possible duty to be performed collective resources. Instead of
for the poor. In the so-called definition of eradicating the corruption, our
the economic model propagated by the politicians kept on attempting to reduce
WTO (and adopted by our politicians & the deficit in a so-called document viz.
bureaucrats), there is no pragmatic ‗public budget‘. This deficit reduction was
definition of ‗poverty‘. The statistical more of a compulsion to improve India‘s
description of poverty will never empower rating so that our stock markets would
the real poor in this country. jump upward and the elite Indians would
During the last seven decades, the benefit.
various Government minimised the Political parties like the Republican, the
relevance of public institutions, which BJP, and the Samajwadi do not possess
Dr. Ambedkar thought as pillars of
socio-economic wisdom. The communists Today‘s Indian youth, fortunately,
have lost their relevance, especially in engages him with an economic agenda.
India as they never agreed to look at the Especially in the urban areas, the
ground reality. As a result, the Naxalites relevance of the nonsense caste system is
are openly using the vacuum to fill-up not felt so much but it is still working in
with their destructive ways to cause the villages and small towns. Caste-less
degeneration. Dr. Ambedkar advocated society was Dr. Ambedkar‘s dream.
the approach of peaceful and collective Hence his interpretation of the ‗Dhamma‘
progress based on the ‗Dhamma‘ was a mature collective behaviour based
prescribed by Gautam Buddha. Buddha on the virtues of humanity. He was not
believed in and practiced the doctrine of against the Brahmins who believed in
‗Pradnya‘ i.e. intelligence clubbed with true equality and rational thinking. He
social care. We have many intelligent was against the cultural, social &
leaders seen today in the corridor of spiritual ‗hypocrisy‘ practiced by the so-
power. But where is the real called champions of Hinduism. Initially,
‗Pradnyawan‘? he attempted to throw this dirt out but
he realised that the dominant section of
Dr. Ambedkar argued for the real,
the society was not willing to change as
sustainable power of the ‗rupee‘. Such
giving up the dominance and accepting
power ultimately would depend upon the
the equality was not acceptable to them.
earning power of the people at the bottom
His adoption of Buddhism shows his
of the pyramid. India boasting of
generosity towards the Hindus.
attaining the status of ‗world economic
engine‘ should not be a theoretical Dr. Ambedkar‘s relevance is to be felt on
exercise. Babasaheb, therefore, all the possible fronts today, especially
advocated the design of the collective and when our present system of governance
transparent process of wealth creation is inclined to work on the new designs of
based on equity and sustainability. capitalism. capital with compassion,
economics with equity, wealth with
Babasaheb was a visionary. Therefore he
wisdom and progress with Pradnya is to
insisted that agriculture should be
be practiced today. The gap between the
supported by practical entrepreneurship.
rich and the poor has widened to an
He advised his followers to get into the
alarming scale during the about three
arrangement of every public institution to
decades of globalisation. We, without any
execute the principle of ‗public welfare‘.
hesitation and limitation, need to revisit
His philosophy was a well-balanced mix
Dr. Ambedkar‘s writings and find a very
of Chhatrapati Shivaji‘s concept of power
useful relevance for today!
to people, Buddha‘s Pradnya and
Mahatma Phule‘s doctrine of true liberty
and true progress. Therefore his ▲▲▲
relevance is felt much more today.
“Do not dwell in the past,

Do not dream of the future,
Concentrate the mind on the present moment.”
- Buddha

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Dr. Ambedkar and Nationalism
- Irfan Engineer
Even those political parties that have and not from the nationalist perspective.
systematically tried to undermine Dr. In the said book, Babasaheb interrogates
Babasaheb Ambedkar‘s agenda – of the Muslim case for Pakistan and the
equality, social justice, fraternity, and Hindu case against Pakistan. In the 1946
liberty – are, for political gains, celebrated edition of the book, Babasaheb added
his 125th birth anniversary. They are Part V giving his views on the subject in
invoking Babasaheb only to appropriate Chapter XIII and XIV. He examines the
him and enlist him as a supporter of their case of Canada, South Africa, Ireland and
political objectives which he was in fact Switzerland, analyzes the religio-racial-
opposed to! Scholarship of the Hindu ethnic-linguistic conflicts in these
nationalists was never the best, but that countries and the ways in which they
it would be so abysmal is surprising to were managing these conflicts with
many. Or, is it that they are deliberately appropriate systems and governance
trying to use Babasaheb to say exactly structures. He then arrives at the
what the Hindu nationalists want conclusion that the interests of the
knowing well that Babasaheb was in fact minorities would be better served if they
opposed to the agenda of the Hindu do not demand a separate state but
nationalists? safeguards within the governance
structure of the country. Note that
Babasaheb is concerned with the ―interest
of the minorities‖ and not the interest of
the ―nation‖.
In his address delivered at the Session of
the All India Scheduled Castes Federation
held in Bombay (as it was then called) on
May 6, 1945 (Dr. Ambedkar, 1989)
Babasaheb supports the principle of self-
determination of and wrote, ―I am not
against Pakistan, I believe it is founded
on the principle of self-determination,
which it is now too late to question. I am
prepared to give them the benefit of the
principle…‖. However, Babasaheb was for
united India as he felt that his proposals
would be accepted by the Muslims in
preference to Pakistan as it would provide
them with better security. A nationalist‘s
position would be rejecting any proposal
Babasaheb was a liberal democrat who for partition of the country and the
stood for the principles of liberty, principle of self-determination would
equality, and fraternity along with social amount to sacrilege and an ―anti-
justice. In his book ―Pakistan or the national‖ act! The mere utterance of the
Partition of India‖ (Dr. Ambedkar, 1990), word ―self-determination‖ invites lynching
Babasaheb examines the issue of from the Hindu nationalist mobs!
Partition dispassionately and rationally,
Babasaheb‘s proposals were in brief, also said Ambedkar wanted to adopt the
weightage in the representation of saffron flag of the RSS as the national flag
minorities in legislatures as well as in the of India. This is far from the truth.
executive. He writes, ―Majority rule is Babasaheb was strongly opposed to the
untenable in theory and unjustifiable in Hindu religion, untouchability and caste-
practice. A majority community may be based hierarchies in the Hindu religion.
conceded a relative majority of That is why he administered vow to 5
representation but it can never claim an lakh followers who converted with him
absolute majority‖. Babasaheb did not from Hinduism to Buddhism in October
want the representation of the majority 1956 in which they repeated along with
community in the legislature to be so Babasaheb that they would not have any
large as the enable the majority to faith in Brahma, Vishnu, Mahesh, Rama,
establish its rule with the help of the Krishna and that they renounced
small minorities. For, according to Hinduism.
Babasaheb, the legislative majority in Babasaheb denounces not only the
India was the communal majority, unlike
Muslim nationalism of Jinnah, but he
in the U.K. where, by and large, the also writes that the whole world was
people followed a common religion and decrying against the evils of nationalism
spoke a common language. Forget the
and seeking refuge in international
principle of weightage, any affirmative organizations (Dr. Ambedkar, 1990, pp.
action to ensure that minorities do not 352-53). According to Babasaheb, Indians
fall behind and are not discriminated were only a people, not a nation and
would invite opprobrium and charge of further opines that there was nothing to
―minority appeasement‖ from the Hindu be ashamed of if they were not and would
nationalists. If there is no weightage in not become a nation (Dr. Ambedkar,
representation and separate electorates 1990, p. 353). The RSS, on the other
for minorities in the Constitution of India, hand, believes that the Hindu nation is
it is not because Babasaheb was in ancient and its origin went as far back as
principle against it, but because Sardar 2000 years and even more. How could
Patel, chair of the Advisory Committee on Hindu Raj or Hindu Rashtra be a nation?
Minorities and Fundamental Rights of the Hindu society, according to Babasaheb,
Constituent Assembly, successfully was undemocratic and that millions
persuaded the minorities to give up the
of Shudras and non-Brahmins and
demand of separate electorates (and millions of untouchables were suffering
rightly so). Minorities that were left the worst consequences of the
behind after the partition felt that they undemocratic character of Hindu society
should invoke the goodwill of the majority (Dr. Ambedkar, 1990, p. 356).
community (Constituent Assembly
Debates, Vol. V (14-8-1947 to 30-8-1947), Whereas RSS wants to establish a Hindu
2003, Pp 198-200). Rashtra, Babasaheb thought it would be
the greatest calamity for this country as it
Babasaheb’s views on Nationalism and was a menace to liberty, equality and
Hindu Raj: fraternity and it should be prevented at
Rashtriya Swayamsevak Sangh (RSS) any cost (Dr. Ambedkar, 1990, p. 358).
Chief Mohan Bhagwat has claimed that The lower orders in the Hindu society
Babasaheb believed in the ideology of the shared the plight of the majority of
Sangh and had called his work as a Muslims as far as social, economic and
symbol of social unity and integrity. He political needs were concerned and
Babasaheb felt that they should all come privileges of neo-nationalists who during
together in a common cause to defend the freedom were with the colonial power,
human rights which the high caste had and excluding others from equal
denied them for centuries (Dr. Ambedkar, citizenship creating neo-untouchables.
1990, p. 359). The neo-untouchables are erstwhile un-
co-opted sections of Dalits, Adivasis,
Lip service to Babasaheb:
sections of the OBCs, minorities, women,
Pushing the undemocratic agenda of farmers and workers of the country.
Hindu Rashtra aggressively, the ruling Extra-judicial and extra-legal networks of
dispensation is still trying to appropriate violence are deployed to undermine the
Babasaheb and their strategy in doing so rule of law and spout hate speeches
is to build grand monuments and claim coupled with a liberal dose of violence
that they had built more monuments against the neo-untouchables.
than the Congress. Grand monuments of
Congress too paid only lip service to
Babasaheb appease a section of Dalit
Babasaheb during their rule. Dalits were
politicians representing the aspirational
as oppressed, discriminated and faced
neo-Dalit elite on one hand and
violence in their daily lives, be it Tsundur
mesmerize the oppressed, deprived and
carnage in AP, Belchi in Bihar, Bhagalpur
discriminated Dalit masses but cannot
blindings, denial of access to Dalits to
address their real issues. Monuments of
drinking water wells and access to
brick and mortar cannot speak the mind
government infrastructures. Congress too
of Babasaheb and cannot conscientize
co-opted a section of Dalit leaders with
the Dalits to carry on the struggle for
crumbs of welfare schemes even while
equality, social justice and dignity. The
discriminating against Dalits.
statues, busts and brick and mortar
monuments blunt the conscience of We all the democratic-minded citizens of
Dalits and rob their icons. India will have to come together in the
struggle to democratize our culture carry
They build grand monuments and
on Babasaheb‘s mission of defending
undermine the principle of liberty,
democracy and march towards equality
equality, fraternity and social justice
and social justice.
which is ingrained in the Constitution of
India which Babasaheb so painstakingly References
drafted and then steered through the Dr. Ambedkar, B. R. (1989). Communal
Constituent Assembly. Those who are Deadlock and a Way to Solve it. In V.
building Grand monuments of Babasaheb Moon, Dr. Babasaheb Ambedkar Writings and
are also lynching those whose views they Speeches Vol. 1 (pp. 355-380). Bombay:
do not approve of even in court premises Education Department, Government of
under the watch of police and no action is Maharashtra.
taken against anyone. Against the Dr. Ambedkar, B. R. (1990). Dr. Babasaheb
principles of liberty, they are forcing Ambedkar Writings and Speeches Vol. 8
certain slogans down the throat of Reprint of Pakistan or The Partition of
unwilling. They are creating new India (Vol. VIII). (V. Moon, Ed.) Bombay: The
hierarchies in the name of nationalism Education Department, Government of
and forcing the country to accept the Maharashtra.
If you find no one to support you on the Spiritual Path, walk alone.

Our Tribute
Mrs. Vimaltai Chandrakant Kharat

15th May 1940- 3rd February 2017

Dr. Ambedkar’s Vision of Secular Socialist India
- Vidya Bhushan Rawat
This is Dr. Ambedkar‘s era of the that Dr. Ambedkar was a votary of
capitalist world in which identity matters capitalism as many of his ‗so-called‘
more than ideology and in capitalist ‗followers‘ are trying to portray. Yes,
democracies, you mobilise people more Ambedkar went to Columbia University in
on symbolic issues so that they do not the United States and later did his
rebel against the ills of these imported doctorate and post-doctorate from the
democracies which are hurting people London School of Economics. He felt
more as democracy today is the liberated in America as none asked his
legitimization of corporate greed and caste and other details about his life,
grabbing of the people‘s resources. Today, which was a routine feature in India. He
Dr. Ambedkar overtakes any other could enter anywhere from libraries to
political leader in post-independent India hotels without being asked about his
who matter most for the purpose of caste and antecedents. Those were the
politics if not for ideology. He has written times when Dr. Ambedkar could not get a
enormously over a period of nearly 40 house to live in India even after becoming
years of public life. In the business of the Defence Adviser of the Maharaja of
politics people who are diametrically Baroda just because he was born an
opposed to Dr. Ambedkar‘s vision of a untouchable. The office assistants or
‗Prabudhha Bharat‘ or ‗Enlightened India‘ peons in the college would refuse to give
which we cannot accomplish without an him water and pass on the files for the
inclusive vision with the participation of fear of getting touched. Moreover, a
religious and linguistic minorities and debate with Gandhi on the annihilation of
socially and economically marginalized caste further made Dr. Ambedkar
communities including their women, are aggressive when Gandhi emphasized the
trying to appropriate Ambedkar for their importance of ‗Shastras‘ and ‗birth‘ in
own purposes. ‗Jaati‘ terming that you cannot change
your ‗Jaati‘ and must do the work
Dr. Ambedkar is a liberator for millions of
according to the divinely prescribed
marginalized people all over the world.
‗Duties‘ to the particular ‗Jaati‘. Later, he
The liberation comes through his core
fought for the temple entry of the Dalits
belief in the principle of state socialism
into Kalaram Temple at Nasik but
which he was instrumental in placing in
realized that the caste Hindus were not
the preamble of the Constitution of India
ready to accommodate the Dalits in equal
and most importantly through the
terms and then came his historical
‗Directive Principles of State Policies‘ as a
announcement to renounce Hinduism
‗direction‘ to the state since he knew that
and embrace Buddhism in the year 1935.
most of the segments that he was
speaking for, did not have the capacity to Dr. Ambedkar‘s quest for equality with
raise their own issues and fight for it. dignity remained till his death but the
most important part of his mission was
There is no doubt that Dr. Ambedkar was
fraternity as he felt equality without
a staunch democrat and believer in
fraternity was not acceptable to him and
freedom of individuals despite having
in his numerous articles Dr. Ambedkar
faced obstacles and insinuations from the
mentioned as to why despite his respect
upper caste leadership of the different
for Russian Revolution, he felt more close
parties including those of the Communist
to appreciating French Revolution as
Parties who could not fight against
Russian Revolution brought equality but
Brahmanical hierarchy and termed
not fraternity but French Revolution
everyone fighting against caste system as
brought fraternity too. This is an
casteist. Castigating the Brahmanical
important point made by Dr. Ambedkar
leadership within parties does not mean
which is ignored by many of his land for which he appreciated highly the
‗admirers‘ who rarely have time to go Chinese and Russian models of the
through his entire writings. agrarian system. Once the private
property in agriculture is diminished,
We cannot ignore the important aspect of
there will be enough land for all. Private
social justice, freedom, and liberty from
property was the root cause of social
Dr. Ambedkar‘s warning when he
injustice even when Dr. Ambedkar could
presented the first copy of the
not bring many other radical changes in
Constitution of newly independent India
the Constitution because of the pulls and
to the chairperson of the Constituent
pressure of the diverse sections of society.
Assembly Dr. Rajendra Prasad. He said,
He wanted the government to strengthen
“On the 26th of January 1950, we are the public sector and initiate welfare
going to enter into a life of contradictions. measures, as he knew that without the
In politics, we will have equality and in state‘s interventions the vast majority of
social and economic life we will have marginalized would never be able to
inequality. In politics, we will be progress. In fact so much was his faith in
recognizing the principle of One Man One the political state that he felt that the
Vote and One Vote One Value. In our social failure of state intervention would
and economic life, we shall, by reason of endanger the lives of millions of the Dalits
our social and economic structure, who were victims of the caste system and
continue to deny the principle of One Man untouchability, which were still prevalent
One Value. in the society despite a progressive
How long shall we continue to live this life Constitution.
of contradictions? ‗State and Minorities‘ was a
How long shall we continue to deny memorandum on behalf of All India
equality in our social and economic life? Scheduled Caste Federation, to
Constituent Assembly in 1946 talked
If we continue to deny it for long, we will about equality and abolishing privileges
do so only by putting our political based on birth, region, hierarchy and all
democracy in peril. We must remove this the citizens of the country should be
contradiction at the earliest possible treated equally.
moment or else those who suffer from
inequality will blow up the structure of Today, it is important to understand Dr.
political democracy, which this Assembly Ambedkar and why the State owns an
has so laboriously built up.” important part in the lives of the Dalits
and other marginalized in our society.
The warning was important that the Without fulfilling our constitutional
country must first become a social promises, the power elite of the country
democracy to ensure that its political wants that Indian state abdicates its
democracy succeeded because a failure responsibility as a welfare state and
would keep the entire democratic process embrace the ‗capitalist‘ system.
in peril. How can political democracy Thousands of young boys and girls from
succeed and ensure social democracy? Dalits, OBCs, Adivasis have come up in
We are an iniquitous society and it was the ladder and succeeded in their life
important therefore that the modern through positive affirmative action
Constitution of India succeed. It put its programmes. After the Mandal Revolution
own on the state to do certain things. The in India in the 1990s, the OBC students
responsibility of the Indian State was also succeeded and the power equations
much bigger and important to bring have changed now as Dalits, OBCs and
equality and social justice to all. The Adivasis have understood the value of
Zamindari Abolition Act was meant to their vote and have consistently
democratize land relations, which demanded their share in power. Of
dominate our socio-political system. In course, the Indian state has been highly
fact, Dr. Ambedkar wanted radical land prejudicious and stereotypical against
reforms in the form of ‗nationalization‘ of Muslims who did not get any state
protection as a citizen of the country. state was being advised to withdraw from
Muslims and Christians have backwards the health and education sector and land
and Dalits in their communities and they reforms were being considered as
need equal protection by the state. problem points. Farmers lost their fertile
land and were virtually made landless. A
After the Mandal Revolution in 1990, the
few people gained maximum but a
forces detrimental to the Dalit Bahujan
majority of them lost their access to jobs,
communities unleashed the economic
natural resources and livelihood.
liberalization, which actually meant to
defeat the socialist agenda as defined by As the country is standing against the
the Constitution of India drafted by Dr. crony corporate, they are misusing Dr.
Baba Saheb Ambedkar. Socialism became Ambedkar's name today and dividing
a dirty word and all that was ‗inefficient‘ Dalits and Bahujans for their narrow
and ‗corrupted‘ was linked to socialism political goals. Dr. Ambedkar is being
termed as ‗license permit raj‘. Actually, portrayed as a ‗free-market economist‘
liberalization under Narsimha Rao was a and a Hindutva ideologue. The sad side
carefully crafted policy of the Dominant was that at another level Ambedkar and
Caste Hindus who were desperate to foil Lohia have been placed under
the state socialism, which provided space diametrically opposed camps for political
and opportunities to the most purposes despite known factors that one
marginalized sections of society and of the biggest tragedies of Indian political
acceptance of Mandal Commission Report life is the failure of Ambedkar, Lohia,
became the death knell for their Periyar and other like-minded people
mischiefs. coming together. Lohia actually made all
efforts to bring Dr. Ambedkar to his
So capitalism in India came through a
political view and felt that Dr. Ambedkar
wrap of anti-Muslim sentiments carefully
should not be just the leader of
developed by the Hindutva‘s gangs. In the
untouchables alone but of all the Indians.
post-1990s, on the one side Dalits and
It is important to understand that all
OBCs were asserting for their share in
those who worked for an inclusive India
the power structure and on the other
from Nehru to Lohia, Ambedkar to
side, India‘s ruling classes actually
Bhagat Singh, Acharya Narendra Dev to
ensured that their process in the power
M N Roy... socialism was their faith and if
structure is stopped through the vicious
the ruling classes of today are deviating
privatization process. The reservation was
from its path, they are not just betraying
threatened, natural resources were being
the historical legacy of India‘s freedom
made private, Adivasis were losing their
movement but also playing fraud to our
access to forest and water and crony
Constitution.▲▲▲
capitalism was being promoted. Soon, the

We are shaped by our thoughts; we become what we
think. When the mind is pure, joy follows like a shadow
that never leaves.

Lokayat: A platform for freewheeling conversation and a modest sincere effort to
document untold history
protected Ambedkarism in the purest

way.
The cultural movement initiated by Dr.
Baba Saheb in the form of reinventing
Buddhism in India became the biggest
rallying point of Ambedkarites all over
the country. It gave a new identity to the
hitherto socially excluded communities.
We see the massive gatherings of
Ambedkarite Buddhists on
Dhammchakrapravartan Diwas in
Lokayat is an ancient Indian philosophy Nagpur. Unfortunately, such huge events
based on materialism and the remain unreported by and large or
freethinking traditions of India. Like confined to the local page of the
Buddhism and other humanist newspapers. For years, Ambedkarites
philosophies, Lokayat also revolved have been bringing out books and
around human beings and scientific magazines, engaged in socio-cultural
thinking. Unfortunately, all the movements but they remained invisible.
materialists‘ philosophies of India were
After the 1990s, we saw new a breed of
subjugated by the irrational hierarchical
Ambedkarites rising mostly with the
based Varnashram dharma. At the
upsurge of Bahujan Samaj Party (BSP).
moment we are witnessing the worst
But unfortunately, very few of them were
forms of Brahmanical domination in
aware of the historical struggle of the
India where history is being distorted and
Ambedkarite movement in India. It was
facts are being suppressed.
therefore important that we should at
It is also important to understand that least try to preserve this heritage. We
independent India‘s biggest dissent in read a number of them but there was a
political life was that of Dr. Ambedkar. huge number of things which, in my
After the Mahaparinirvana of Dr. Baba opinion, remained untouched.
Saheb Ambedkar, his supporters and
Now, there are so many parties that
followers tried to keep the legacy in
swear by Dr. Baba Saheb Ambedkar‘s
various forms. Many of them contributed
name. There are Republican Party of
through their writings and preserving
India (RPIs) and BSPs which were
Baba Saheb‘s legacy. The foremost
technically parties devoted to
among them were Advocate Bhagwan
Ambedkarite thoughts but now even the
Das, and Mr. L R Balley, Editor, Bhim
Rashtriya Swayamsevak Sangh (RSS)
Patrika, who spread the message of Dr.
want to speak about Dr. Ambedkar and
Baba Saheb Ambedkar all over the
Buddha. The danger is that they have
country. There were people like Mr. N G
already started their work at the ground
Uke, who was selected by Dr. Baba
level. The entrants to the Ambedkarite
Saheb Ambedkar for a scholarship
movement are growing widely but at the
abroad. At different levels, these people
same point of time, they face the threat
of distortions and appropriation of Dr.

Baba Saheb Ambedkar. Many and Dr. Anil Yadavrao Gaikwad when we
Ambedkarites have written about it in met in Mumbai during the Ambedkar
the past but now the threat is much Jayanti celebrations. My aim was to
bigger and dangerous. Therefore it was record conversations with those
important to preserve and protect the Ambedkarites who had seen or worked
historical Ambedkarite legacy and listen with Dr. Baba Saheb Ambedkar so that
to those warriors of the Ambedakarite their legacies are recorded. I had already
movement who have kept the flag high. recorded conversations with Mr. V T
Rajsekhar, Editor, Dalit Voice; Mr. L R
I was fond of speaking to Adv. Bhagwan
Balley, Editor, Bhim Patrika and others
Das and Mr. N G Uke. The most
but we felt it was important to speak to
important part was that I would listen to
some of the Ambedkarites based in
Mr. Bhagwan Das and his narratives. He
Maharastra.
had so many things to share. One day I
felt, we all know Mr. Bhagwan Das We made all the efforts and thanks to
through his books but there are many both the friends in Mumbai, we were able
issues he never had an opportunity or to speak to Mr. Sadanand Fulzale who
situation to speak or write on and future passed away recently, and was deputy
generations may remain unaware of such mayor of Nagpur when the
issues or his thoughts. Therefore, I Deekshabhumi celebrations were
decided to record that conversation. I felt organized in 1956, Mr. Bhalchandra
it was some time in 2004. But what Rajaram Lokhande, an eminent
happened afterward was the difficulty of Ambedkarite, Bhadant Nagarjun Surai
getting it edited. The tapes were lying Sasai, Dr. Rupa Kulkarni Bodhi,
with me. Afterward, I interviewed Mr. N G Gautamiputra Kamble, Mr. Raja Dhale,
Uke. Next was Dr. R M Pal who was one Mr. J V Pawar, Mr. Suhas Sonawane and
of my mentors in the Human Rights Mr. Vijay Surwade who were an
Movement. Some of the conversations, I important part of the Ambedkarite
could transcribe and got them published. Buddhist movement in Maharashtra and
some of them were close associates of Dr.
I had been engaged in film making
Baba Saheb Ambedkar as well as Mai
voluntarily. As a social activist with a
Saheb Ambedkar.
firm belief in Ambedkarism, I felt that it
was important for me to document The series that we had done was
human rights violations as well as tremendous as many other interviews
success stories but I did not have anyone will be uploaded and the netizens will get
to cooperate. Lack of finances resulted in to know understanding of diversity
my inability to get the tapes edited. various movements in general and
Bhagwan Das Ji, Uke Saheb and Dr. R M Ambedkarite movement in particular.
Pal passed away but I am happy to share It is not that the conversations are
that we have uploaded rare videos and confined to one or two states but they are
interviews with them at the Lokayat, our crossing the borders too. We had
YouTube Channel. interviewed Comrade Tilak Parihar, the
The 2014 elections were a watershed in prominent member of the Central
our history. We realized that media was Committee of the Nepalese Community
not only distorting facts but shying away Party. One of the most marginalized
from discussing the important issues. I communities in Nepal belonged to Badi
vouched for the idea of having a youtube and Gopal Nepali belongs to that who
channel with my friends Vivek Sakpal shared the pains of his community. He is
the first one from the community in in manual scavenging. An important film
pursuing M. Phil. from the Tribhuvan that I uploaded is Ayodhya or Saket: The
University, Kathmandu. You can also politics of Ram Temple.
listen to a very interesting conversation
with Sunita Dom, again belonging to one
of the most marginalized Dom Lokayat is a very modest effort not just
community in Nepal but a Central by me but a group of friends who are
committee member of the Naya Nepal doing this work purely on a voluntary
party of the former Prime Minister, basis. We used our own official visits to
Baburam Bhattarai. various cities to meet people. Most of the
time when Vivek Sakpal is not with me, I
had to take help from various individuals
We have a huge list of interviews. Many and sometimes just fix the camera on
of them are also textual which I have tripod and record videos on automatic
done online from different parts of the mode. Many times, people complained of
world. We feel that these conversations quality or audio failure but it happens to
will give us an understanding of the all such kinds of things in the missionary
complex issues that we face today and works.
how we can fight our battle for human
rights and dignity. The lives of these
people are very inspiring. Our request to all the friends is that they
should watch the channel, subscribe to it
and encourage it. At least those of my
It was not easy to interview people. Many friends who are young and are able to
of them had known me over the years so edit it without any funds and resources.
they had no problem, but for many, it We need to acknowledge it. We will be
was difficult to convince them to speak publishing the contents of all the
from their heart. Yet, most of the interviews and many others in book form
conversations are not only from the heart in the coming days as we feel it is our
but also thought-provoking. There are duty to preserve the oral history of our
interviews with Dr. Ram Puniyani, movement which can also give new ideas
Admiral Vishnu Bhagwat, Prof, Shamsul to young minds to fight against caste-
Islam, Lok Sahir Sambhaji Bhagat, Mr. communal dominant forces who are
Chandra Singh, former IAS officer from dictating terms to us. We believe that
Uttarakhand. These interviews give you Ambedkarism is the idea of the 21st
a glimpse of thoughts and various century whose time has now come and it
emerging ideas to understand the is important to spread the idea, initiate
current communal challenge before us. discussions and strengthen the
movement.
We have also uploaded films that I have
made during my 25 years of work with URL for Lokayat YouTube Channel:
various communities like Mushahars and https://www.youtube.com/channel/UCR
Swachchkars i.e. communities engaged jJnj1CEvtLdx7AcCim6Pw
▲▲▲

Tribute
Mrs. Indubai Ratanrao Dandge (Anavikar)

Dr. Babasaheb Ambedkar as Management Guru -Human Resources
- Dr. Prakash H. Karmadkar
Dr. Babasaheb Ambedkar had earned Government of India Act, 1919, increased
doctorates in economics from both the number of Indians in the council to
Columbia University and the London three.
School of Economics and gained a Dr. Babasaheb Ambedkar had a clear
reputation as a scholar for his research understanding of what to work on and he
in law, economics and political science. was more focused on social freedom from
He has contributed to the process of the ill practice of the social order in
creating Modern India during his lifetime. India. Therefore, Dr. Ambedkar did not
He was the chief architect of the show any inclination to take an active
Constitution of India. Unlike other part in the freedom movement28.
leaders, Dr. Ambedkar was involved in Considering this as an important aspect
governing from 1942 to 1946 as a by the British Government besides
member of Viceroy‘s Executive Council. educational qualification, he was
Soon after 1857 Mutiny, the British appointed to the Executive Council of the
Parliament had passed the ―The Governor-General of India on 9th July,
Government of India Act, 1858‖ resulting 1942 as Labour Member. He held the
in the transfer of power of the East India post till July 1946. He was the first
Company to the British Crown which was untouchable to reach that position. It
empowered to appoint a Viceroy and was nothing short of a do or die situation
Governor-General of India to head the for Casteists. Probably one of the
government in India. The advisory provocations for doing or dying
council of the Governor-General was declaration.
based in the capital Calcutta (now known He accepted the post of Labour Member
as Kolkata) and consisted of four of the Viceroy‘s Executive Council with a
members, three of which were appointed view to capturing posts of authority. ‗If it
by the Secretary of State for India and is not done‘ he said, ‗then the
one by the Sovereign. untouchables will not be a ruling race‘29.
The Viceroy's Executive Council was the He made it clear that he would
cabinet of the government of British India endeavour to see that no restraint was
headed by the Viceroy of India. It was placed on the liberties of any class of
also known as the Council of the people, for all time. In all battles between
Governor-General of India. It was employers and workers, he gave the
transformed from an advisory council assurance that he would be on the side
into a cabinet consisting of five members of labour30.
heading revenue, military, law, finance Decisions taken by Dr. Ambedkar as
and home by the Indian Councils Act, Labour Member
1861, giving recognition to the portfolio
system introduced by Lord Canning in On May 7, 1943, the third meeting of the
1859. In 1874, a sixth member was Standing Labour Committee set up by
added to be in charge of public works. the Tripartite Labour Conference met at
The Viceroy was allowed, under the the Bombay Secretariat under the
provisions of the Act, to overrule the presidentship of Ambedkar. The setting
council on affairs if he deemed it up of Joint Labour Management
necessary. Committees (on the model of the U.K.
The Indian Councils Act, 1909, 28
Ambedkar’s Contribution To The Nation, unpublished
empowered the Governor-General to
reseach Accessed from
nominate one Indian member to the https://shodhganga.inflibnet.ac.in/bitstream/10603/625
Executive Council leading to the 25/12/12_chapter%206.pdf
appointment of Satyendra Prasanna 29
Ambedkar’s Letter to Gaekwad, p.214
Sinha as the first Indian member. The 30
News item in The Times of India, dated the 27-7-1942

and the U.S.A.) in factories and worthy. He proved himself as an efficient
industrial units, employed in war work, and purposeful Labour Member.
was considered. The second question was To summarize Dr. Ambedkar‘s
the establishment of the Employment contribution towards welfare of the
Exchange. The second session of the
workers as Labour Member, we
Tripartite Labour Conference was held at mentioned that Dr. Babasaheb
New Delhi on September 6 and 7, 1943. Ambedkar has brought several labour
In his presidential speech, Ambedkar reforms during his time. In the 7th
emphasized the need to set up machinery session of the Indian labour conference
to investigate questions of wages and in 1942, he initiated to reduce the factory
earnings, and to plan policy of social working hours from 12 to 8. In the same
security for labour. He remarked that he year, at the Tripartite Labour Conference,
had secured eight and one third percent Babasaheb was involved in building
appointments for the Depressed Classes, Plenary Conference and Standing
reserved seats for technical education of Advisory Committee to settle the
Depressed Classes students in London industrial disputes between employees
and one more seat in the Central and employers31. He also propounded to
Assembly. One seat was created for them establish Employment Exchanges and to
in the Council of States. collect the statistical data under the
In April 1944, Ambedkar moved an Industrial Statistics Act. Dr. Babasaheb
amending Bill proposing holidays with Ambedkar was instrumental in bringing
pay for Industrial workers employed in the establishment of Employment
‗perennial‘ factories. He justified Exchanges. He created employment
compulsory conciliation or arbitration as exchanges in India as the Labour
it was advantageous to labour. He hoped Member in the Provincial Government in
to make that principle a permanent British India after the end of the 2nd
feature of the Labour Code. The Seventh World War, so also the tripartite
Indian Labour Conference met in Delhi mechanism of settling Labour issues
on November 27, 1945. In his through trade unions, Labours and
presidential address, Ambedkar said that government representatives and
labour should ask the capitalists why introducing skill development initiative in
they did not spend money on the raising the government sector. Due to his
of labour‘s standard. In the first week of relentless efforts National Employment
December 1945, in his inaugural address Agency was created. Dr. Ambedkar has
to the Conference of Regional Labour also worked for the upliftment of women
Commissioners, Ambedkar suggested in society. He has framed laws like the
some solutions towards establishing ―Mines Maternity Benefit Act‖ and
industrial peace. According to him, ―Women and Child Labour Protection
conciliation machinery, amendment of Act‖. He tried removing the ban on
the Trade Disputes Act and minimum women's employment in the coalmines.
wage legislation were necessary. He said He also established the ―Women Labour
that industrial peace was possible on the Welfare Fund‖ and fought to give
basis of law, but not certain; just on the maternity benefits to the women
basis of power, it was not possible. It labourers. In 1943, Dr. B. R. Ambedkar
could be hoped for if it could be based on framed the amendment in the Trade
social justice. A triangular approach Union Act of 1926. In the amendment, he
could be suitable. He observed that by put forth the compulsory recognition of
the elimination of exploitation by labour
31
welfare and by maintaining proper Sunil Kumar (2019), "Ambedkar‘s Economic
industrial relations industrial peace can Ideas & Contributions", IOSR Journal Of
be guaranteed. The services rendered by Humanities And Social Science (IOSR-JHSS)
Volume 24, Issue 3, Ser. 1 (March. 2019) 50-
Ambedkar as the Labour Member of the 54, Accessed from online soruce at
Viceroy‘s Executive Council are note- http://www.iosrjournals.org/iosr-
jhss/papers/Vol.%2024%20Issue3/Series-
1/H2403015054.pdf
the trade union by the employers. India November, 1943, he brought the Indian
was the first nation to think about the Trade Unions (Amendment) Bill for
employees' insurance and the credit goes Compulsory recognition of trade unions.
to the great visionary Dr. Ambedkar. Dr. Ambedkar had been so concerned
Employees State Insurance insured the
about the issues of the down-trodden,
employees against the medical, physical that he founded an Independent Labour
disability and injuries during the work. Party in August 1936, and drew up a
The Employees State Insurance (ESI): comprehensive programme which
ESI helps the workers with medical care, answered all the immediate needs and
medical leave, physically disabled during grievances of the landless, poor tenants,
working injuries as compensation agriculture and industrial workers. For
Insurance for providing various facilities. the benefit of industrial workers, the
manifesto of Independent Labour Party
Dr. Babasaheb Ambedkar enacted and
declared that the Party would endeavour
brought it for the benefit of workers.
to introduce legislation to control the
Actually, India only brought the
employment, dismissal, and promotion of
‗Insurance Act‘ as the first nation among
employees in factories; to fix maximum
the East Asian countries. Credit goes to
hours of work; to make provision for
Dr. Babasaheb Ambedkar. Other
adequate wages and for leave with pay
important facilities he introduced were
and to provide cheap and suitable
Dearness Allowance (DA) to Workers,
dwellings for workers unemployment, if
Leave Benefit to Piece Workers and
observed, would be relieved by
periodical revision of Scale of Pay for
introducing schemes of land settlement
Employees, Health Insurance Scheme,
and by starting public works. It promised
Provident Fund Act, Factory Amendment
the lower-middle-class adequate
Act, Labor Disputes Act., Minimum wage,
protection in matters of house rents in
etc.
industrial centres and big towns.
In 1944, Dr. Babasaheb Ambedkar
It can be concluded that Dr. Babasaheb
enacted a bill for the safety of the
Ambedkar is the real management guru
employees working in the coal mines.
as far as Human Resource Development
This bill was known as Coal Safety
is a concern. Not only India, but the
Amendment Bill. In 1945, he introduced
whole world has been benefited by the
Mica Mines Labour Fund which helped
various provisions and laws introduced
the employees in the coal mines to get
by Dr. Ambedkar which are now part of
housing, water, education,
successful Human Resource
entertainment, transport facilities,
Management.
medical facilities, and better health and
sanitation. ___@@@@@___
The Indian Labour Act was enacted in
1926. This only helped to register the
trade unions. But it did not include
approval by the government. On 8

Tributes

Building Democracy through Adijan’s Historical Cultural Perspective:
A Tribute to M C Raj
that he built along with Jyothi (his life

partner) in Tumkur is an example of his
deep understanding of the community
psyche. He was a deeply gifted person. I
have rarely seen a person who could be
engrossed in serious discussion with an
entire group and yet weaving his fictional
characters at the same time. His capacity
to define a situation was superb as he
never lacked words which took shape as
he spoke. He would bring new words into
It is difficult to believe that M C Raj is not conversations and amazed each one of us
with us, despite knowing that he was with this trait, all of us, who worked with
suffering from cancer. We felt that he him.
would somehow overcome. M C Raj, the Raj hailed from a very humble
dreamer, intellectual and weaver of words background, as his father was a daily
is no more. He passed away in Bangalore wage worker in a leprosy hospital in
on 6th June 2017 leaving behind a family Tuticorin district of Tamil Nadu. He was
as well as all those who cherished his deeply influenced by European and
vision and dream project. Some of them Indian sisters who dedicated their lives to
had known him for long, as he was the lepers as he told me in a conversation
associated with community work at adding that ‗he combined his love for the
Tumkur (Karnataka State) which he poor with a strong addiction to Marxian
began in 1984. Many of us remember him ideology. ‗People tested us of our
as part of the process of Campaign for commitment to them. They made sure
Electoral Reforms in India (CERI) which that our actions were congruent with our
he started in October 2008. He was words. Once they made sure of our
passionate about it and worked hard to truthfulness they were ready to give their
develop a team that would lead the life for us. With every successful struggle,
political discourse on proportionate their confidence in us soared high‘ and he
political representation in India. Raj was always remained proud of the fact that
not merely a grassroots activist but a both he and Jyothi have been so closely
community leader with a vision and an working with people. And I think that was
intellectual who has got a deep his biggest strength. We know that
understanding of the issues that he was working with people and remaining at the
talking about, particularly related to the grassroots is particularly a tough task as
‗Adijans‘ (indigenous people). you are judged not by words and ideas
Though I came in touch with him a few alone. We all have seen their work in
years before the inception of the Tumkur and how the Dalit Panchayat
Campaign for Electoral Reform in India, movement grew there.
what fascinated me was his ideas and Raj used this strength of being with
vision for the community that he termed people and trying to understand their
as Adijan. The Dalit Panchayat movement psychology which reflected in his work.
He said, „It‟s not simply love that‟s in retain the recovered land in the hands of
question. The oppressed psyche is the Adijans and other poor. We have a
constantly on the lookout for a symbol of long way to go to even take the first step
their liberation. It does not accept anyone toward community ownership of land‟.
who claims to be such a symbol. It knows
innately and intuitively who can effectively
represent their aspirations and negotiate
with the oppressors on their behalf. We
are happy that we fit the bill of the people
on this score. We are happy that we were
able to combine it with a bit of charisma
that is an essential ingredient of the
liberation symbol. Our engagement with
the society on behalf of the poor was not It was interesting to listen to him defining
born out of an academically designed the ‗Adijan‘ identity and how that differed
strategy. We developed our strategies of from the Dalit identity. I had asked him
development organically as we learned at as what is the difference between the two
the feet of our people. This helped the and he responded by saying that, ‗We
people to own their development efforts.‟ arrived at the Adijan identify after
extensive reflection and discussion over
As a person deeply engaged with
many years. This was a consequence of
communities at diverse levels, I was
building a resurgent culture of assertion
fascinated with the positive energy and
and celebration. Very positively and
building of a new community alternative
creatively we unearthed the latent
by Raj and Jyothi in Tumkur. One thing
strength of the Adijan poor and built the
that made him different from others in
movement on their strength. We dismissed
various social movements is his
the Freudian path of focusing on the
persistent support for a fair
removal of weaknesses. Instead, we took
representation of women in the
recourse to the Jungian approach of
organisation, at different levels. At the
scientifically identifying the strengths of
time when individual rights were central,
the Adijans one by one. It led to the
Raj and Jyothi attempted to focus on the
greater and bigger success of the Adijan
community ownership issue. In fact, he
struggles for entitlements and land rights.
told me that „Initially we got involved in
An inevitable sidekick was the permeation
regaining the lost land of individual
of a greater sense of dignity. A receiving
members of the Adijan Panchayats. Such
people gradually became a giving people
success led to entire villages taking up
contributing generously to their
huge land struggles. But the government
development out of the meager resources
would approve land only for
they had. A new self-image of celebrating
individuals. We then used street fights,
people emerged. Such resurgence made
lobbying with the bureaucracy, direct
the identity of broken people (Dalit)
negotiations with the landlords and court
redundant. Coupled with this was the cry
cases. Until now, we have recovered
from a few communities in India to give up
11,902.20 acres of land. There was a time
the Dalit identity. Being oppressed is
when we initiated the idea of community
historical. But, to say that we are a broken
ownership, but it remained only an idea
people amounts to giving undue credit to
as most people were either landless or
the forces of caste hegemony. Dalit
had lost their land. Our priority was to
represents what has happened to us by
others. Adijan represents what we are on the ground, a life that provided him
from the beginning. It is internal. We much strength and power to evolve
delayed announcing it for many years not
to create any confusion. When we found
the time ripe we made an announcement‟.
He was firm when he said that, „Dominant unique ideas that he shared with his
communities don‟t want to focus on culture colleagues. The most powerful point that
and history because these are smeared he mentioned and which for sure, is the
with violence and blood. They don‟t want only way to protect the idea of India is to
the rest of the world and their children to celebrate diversity, to make diversity our
know their history. What will they show strength and not allow it to be hijacked
as their culture? But Adijan history and by those who want to impose a
culture are filled with inclusion, resilience, monoculture on us. India‘s current crisis
primacy of women and nonviolence. We is its electoral system which needs to be
should have the courage to take these to reformed. We never felt the need for its as
the negotiating tables as our innate for now as the current dispensation is
strength. fast moving towards the American model
He knew my position but then he also of democracy, which is the presidential
realize that despite all that I had an open form of government, which would be far
mind able to receive diverse opinions more dangerous with supreme power in
which came to me through my the hand of one individual without much
understanding of Dr. Ambedkar who was check and balance in India. If we
undoubtedly an argumentative Indian. remember M C Raj and respect his
enormous contribution, then the
The Campaign for Electoral Reform in Campaign for Electoral Reform in India
India (CERI) was M C Raj‘s big idea where (CERI) must be rebuilt and reaffirm itself
he and all others who were part of it saw as a movement and spread across the
the 'First Past The Post System' as a country engaging with political parties,
manipulative process where dominant intellectuals, community groups and
communities will always use division of students to protect the idea of India, its
votes of power, to assert one or another plurality and most importantly, its
form of majoritarianism. democracy.
Raj is no more today. In past years he
wrote profusely and formulated
definitions and theories. One was just
mesmerized by his skills to define things
and provide alternatives. He was
definitely an intellectual whose feet were
The Importance of Being Rajni Tilak
minorities. She never bothered about how

many people joined her or who supported
her. Even if it was only her, she would sit
at Jantar Mantar to register her protest. I
had jointly organised and participated in
various protests, dharnas, and public
meetings with her. The most remarkable
thing about her was that she was ready
to set aside her ideological differences
with people if it meant coming together
for a cause.
In May 2012, over 150 Dalit families were
economically and socially boycotted by
the Jats in Bhagana (a village roughly
150 km from Delhi), compelling the Dalits
to march to Delhi to seek justice and
security. Tilak, along with others, joined
the solidarity committee in Delhi. The
essence of activism for her was to be
available for the community she worked
for, and anyone else who needed help, at
all times. Of course, this created a lot of
problems for her. Such unflinching
The sudden demise of Ambedkarite
commitment often causes rifts in the
feminist Rajni Tilak on 30 March 2018 is
family. For many, there is no difference
a big loss to the Dalit Movement,
between the already thin line that
particularly in North India. She had been
separates private and public life. They
spearheading a campaign to empower
welcome everyone into their family. Tilak
Dalit women. The younger activists would
was one such person.
look to her for guidance and support. I
had known her for nearly 25 years. I During the 2012-2013 protests following
found her extremely pragmatic and, most the Nirbhaya rape case, there were many
importantly, active on the ground. As an among the Dalits-Bahujans who felt that
activist, she encouraged students, had the girl been from a Dalit family, she
particularly young women, to read and may not have received such support and
understand Dr. B R Ambedkar and the case would not have been so widely
Savitribai Phule‘s works. Those of us who covered. They felt that upper caste
were lucky enough to have known her activists, including feminists, would not
were aware of her contributions in almost have spoken up as vehemently as they
all movements and efforts concerning had done for Nirbhaya; and nor would
people and their rights. We would there be such a large crowd at candlelight
frequently run into each other at Jantar marches across the country. But Tilak
Mantar, companions in our fight against actively participated in the protests. She
caste discriminations, violence against reasoned with them, explaining that this
women, and violence against Dalits and was not about caste but about women
being unsafe in the city; that what had movement. She was upfront with those
happened with Nirbhaya could happen to who did not understand this and would
any woman. tell them bluntly that they had to change.
But she didn‘t let differences like these
create rifts within the movement. She did
not shy away from reaching out to fellow
activists, even if some of them might have
disagreed with her or distanced
themselves from her for reasons best
known to them.
This was, perhaps, what made her a good
activist. Being an activist makes you
more pragmatic and focus on developing
one on one relationships with people. She
The revolutionary Savitribai Phule‘s birth was a vociferous critic of the Left
anniversary, 3rd January, is popularly movement in India for their inability to
celebrated as Teachers‘ Day by Bahujan understand or acknowledge the caste
communities. Tilak used to regularly dynamics of our society. However, her
organise many events to mark the relationship with most of the activists in
occasion. Every year, she would organise the Left feminists' circle was powerful.
programmes to celebrate Teachers‘ Day. She was not biased towards anyone, she
She had opposed the Bharat Bandh on 3 did not hold grudges. Instead, she would
January 2013 that had been called to emphasise the importance of building a
protest against the Nirbhaya rape. She joint movement, especially now, against
felt that this was yet another occasion the right-wing Hindu forces. She would
where an important Dalit-Bahujan stress that it was essential that all
occasion had been disregarded. In 2017, progressive elements who were against
like always, she celebrated 3 January as Brahmanical patriarchy and Hindu
Savitribai Phule‘s birth anniversary. In fundamentalism be brought under one
fact, we were together. Some of our banner. That apart, she was very
Muslim friends in Nuhu town of Mewat categorical that the Dalits also needed to
area had organised a public meeting. be self-reflexive. She believed that, for the
Tilak was called to the meeting as the Ambedkarite movement to succeed, the
chief speaker. She spoke about Savitribai change needed to begin from Dalit homes.
Phule‘s work for the emancipation and Her perspectives, her ideas, were all
liberation of women in India and how it informed by the struggles she had faced
had influenced her own work and as a daughter, sister, wife, and mother. In
activism. all these roles, she had seen how gender
She was also on the frontlines of the intersected with caste. Her experiences
#MeToo movement, even though it had made her politics more nuanced. She
been more or less ―hijacked‖ by the realised that the most important thing for
―secular‖ and elite crowd of Delhi, with a woman in need was immediate help,
very little space for any ―outsider.‖ support, and counselling. Ideological
deliberations could be dealt with later.
As an Ambedkarite feminist, her core
area was the double burden on Dalit She was worried about people
women. She was among the most vocal misinterpreting the writings of Dr. B R
about this issue within the Ambedkarite Ambedkar. She firmly held the view that,
without working at the ground level, you pointing out that many activists who were
cannot succeed as an activist; that it is ―revolutionary‖ in their public life were
only by working at the grass-root level also reactionary and orthodox when it
that you can strengthen your politics. In came to their private life.
an interview with me in 2005, she said: Rajni Tilak was born on 27 May 1958 and
We must be politically conscious but grew up in very difficult circumstances.
not ambitious. From ambition, I She talks about her family background in
don‘t mean we should not be her autobiography Apnee Jameen Apna
ambitious. But the internal unity Aasma:
and inner Dalit dialogue are getting I was born in a basti of Machhli
hampered with various ambitious Walan in old Delhi. I was the sixth
people in different communities. child of my parents. Before me,
Their political ambition is the root of three of my brothers and sisters had
all the problems and [why] different died of malnutrition and other
communities [have failed to] come related problems because of poverty.
together. Rather than political [The fourth child to perish] was my
ambition, if we mobilise people on a brother Manohar, followed by
social basis, I am sure the unity will another brother, Anil. After me, my
be stronger than the political unity. brother Ashok, two sisters Pushpa
Look at 1992. The [Samajwadi Party and Anita, and two brothers Sanjay
and Bahujan Samaj Party] combine and Manoj were born. When we
had attained political unity but shifted to Seelampur, there were
social unity was never there. Hence, only four brothers and sisters with
it broke [because of] the egos of our our grandfather and parents. All [of
political leaders. Dalit's issue is not us were] loved by [our] parents. It
simply with politics and political was a mohalla of the Jatavs and
representation. It is a social battle, a
there was no social exclusion inside
battle of honour and for human it. But people would narrate stories
rights of every Dalit. So, we have to of their discrimination when they
fight a long term battle. The NGO
used to return by the evening. That
culture in Dalits needs to reject, as time, it was only alcohol that could
it will be harmful to the movement. ―boast‖ their ―confidence.‖ In one
NGOs can do good work in different cup of drink, they would turn a lion
fields but they definitely cannot from a baby lamb.
[lead] a movement. And for the
liberation of Dalits, we need a The story of her family is a remarkable
strong, radical anti-Brahmin tale of grit and determination. All of them
movement which should be based embraced Ambedkarism, dedicated
on rationality. In the absence of themselves to the cause of the
[such] a movement, we will not be marginalised, and worked for social
able to create any pressure on the justice. Her entire family is inspiring for
government. their staunch opposition to caste-based
discrimination and for consciously
She was an open-minded, practicing choosing to not follow any caste-based
Ambedkarite. There was no duplicity in customs. In fact, most of her siblings
her. Whether in her public life or her chose their own partners; they had inter-
private life, she remained the same. She caste and inter-regional marriages. This,
had often spoken against this duality,
in a society where people are often killed also associated with Left groups as well
for marrying outside their caste. as those with a socialist-leaning. Except
for the Brahmanical Hindutva groups,
she was ready to work with anyone
provided they acknowledged the existence
of caste discrimination and accepted the
plight of the Dalits.
She disagreed with many feminists,
especially on some feminists‘
understanding of women‘s right to ―use‖
their bodies however they wanted. This
was particularly true when it came to
understanding sex workers and their
She wasn‘t one to play the victim card or issues. While she was sympathetic to the
crib about how hard life was for her. She feminist cause, she felt that some
took responsibility for her life and did not feminists often overlooked the role of
complain. She was very proud of her work caste in Commercial Sex Work (CSW). For
and her perseverance. She started instance, it hardly ever acknowledged
working as an Anganwadi worker in the that most of the illegally trafficked CSWs
early 1980s for the meager salary of Rs are from Adivasi and Dalit families. It is
150/- per month. The fact that it was a their marginalised position that makes
low paying job did not discourage her. them vulnerable. In an interview with
She enjoyed her work; it gave her the me, I remember her saying:
opportunity to go out and meet new
people and other activists who were Many in the women‘s movement
working with marginalised communities. today support the rights of the
She faced a lot of opposition from caste women to ―use‖ their bodies. Now we
Hindus; they would mock her for being are using legitimate words like ―sex
from a Chamar community. But she workers‖ and fight for their rights.
continued undeterred. Eventually, Tilak From a Dalit perspective, where do
and some of her friends got together and you differ? Agreed, women have a
mobilised more than four thousand right to ―use‖ their bodies. But the
women, forming the Akhil Bharatiya main question is, how many of them
Anganwadi Worker and Helper Union. It are really using it freely and
was around this time that she attended independently? And in the din of all
some cadre training camps organised by this, are we not forgetting the grave
The All India Backward and Minority fact that a majority of women
Communities Employees Federation brought up in the brothels [are not
(BAMCEF), an organisation formed by the there out of] their own choice but
late social reformer, Kanshi Ram. [because of] trafficking. Most of the
Dalit and Adivasi girls are not there
Tilak was capable of making her own out of their choice but because of
way, and she did. But she also respected forces operating in the villages, who
and supported diverse groups who were make money at the cost of the
working with marginalised communities, dignity and choices of Dalit and
even if she had some differences with Adivasi women and perhaps that is
them. On the one side, she was with the a clear difference of perception here
Ambedkarites. But, on the other side, she with that of Dalit women.
While most people in Delhi‘s civil society from Marathi into Hindi and brought out
circles only knew her as an activist of a volume of these.
indomitable spirit, conviction, and She was a powerful link between the
courage, not many know that she was Ambedkarite movements in Maharashtra
also a popular poet and writer of the and North India. But more than that, she
Hindi language. Her poetry inspired a was a woman who believed in bringing
large number of youngsters. They were people together to work for the cause of
witty and to the point. She authored the marginalised. Her house was a
about 12 books, including the first part of popular meeting place for activists. They
her autobiography. Her first book was on would come together to talk, discuss, and
Savitribai Phule, which was published in consult. Many would frequently stay
1998. This was followed by a remarkably there. The only thing she fell short in,
inspiring poem for young girls called perhaps, was taking care of her health.
―Padchap.‖ But the most inspiring work Her untimely death is a huge loss for all
for me, in terms of her writing, was a of us, especially because of the trying
volume of Savitribai Phule‘s original
time that this country is going through,
writings, poems, five of her speeches, and given the Brahmanical, fascist
letters to her husband Jyoti Ba Phule, all government at the Centre.
of which was originally written in
Marathi. The volume, Savitribai Phule Rajni Tilak‘s legacy must be continued.
Rachna Samgra (Savitri Bai Phule‘s I sincerely hope that her close friends and
Complete Works), was edited by Rajni associates will keep her memory alive by
Tilak. She worked extraordinarily hard to engaging in dialogues with like-minded
put this book together. Her friend, groups and individuals, encouraging the
Shekhar Pawar, was instrumental in youth to read and understand the works
translating most of the work from of revolutionary social justice icons like
Marathi into Hindi. It is an important Savitribai Phule and Dr. B R Ambedkar.
book for all those who want to read about This article was first published at
Jyotiba and Savitribai Phule and http://indianculturalforum.in/2018/04/3
understand how gender and caste 0/the-importance-of-being-rajni-tilak/
intersect. She also got Dr. Ambdkar‘s
writing on women‘s issues translated

Unsung Hero of Ambedkarite Movement: Mr. T N Urkude
- Dr Anil Yadavrao Gaikwad
being a district place, was then a small
town. It is located about 90 km from
Delhi. Mr Urkude often visited Delhi
during that period and soon he found a
job as a librarian in a government school
in Delhi. On reaching Delhi, he met
many the Maharashtrian friends,
particularly from Nagpur and Vidarbha
region. Adv. Ram Khobragade
Mumbai is a metropolitan city having a

huge population of followers of Dr
Ambedkar. The biggest gathering is seen
on 6th December every year at Chaitya
Bhoomi. However, there are many social
issue based meetings that keep
happening in the city barring the peak
season of monsoon. I have been
attending many such social meetings
whenever possible. Most of such social
meetings have a common set of people was then located in Delhi and was
who are present for each meeting. That is working with IFCI Ltd. Both, Adv. Ram
where I met Mr. Tulshiram Namdeo Khobragade and Mr. Urkude, were good
Urkude, sometime around 2002-03. Mr. friends and were residing in Karol Bag
Urkude, being a soft-spoken person, had area in Delhi. When Manyavar Kanshi
knack of keeping in touch with people. Ram left his government job in Pune, he
Every meeting I attended, we met. If I shifted his base to Delhi and initially
missed any important meeting, I could stayed with Adv. Ram Khobragde at his
always get the updates from Mr. Urkude. residence. Then, Adv. Khobragade was
Being well-connected to people, he also actively involved in labour union
introduced me to many distinguished activities. Adv. Khobragade was then the
Ambedkarites in Indian and also abroad. General Secretary All India IFC
He was a one-point directory to get Employees Association.
contacts of the intellectual and
In 1971, Manyavar Kanshi Ram founded
distinguished Ambedkarites all over the
the All India SC, ST, OBC and Minority
world.
Employees Association and in 1978, this
Born on 7th February, 1949 in Nagpur, became ―The All India Backward and
he was fortunate to attend the conversion Minority Communities Employees
ceremony at Diksha Boom on 14th Federation (BAMCEF)‖, an organisation
October 1956 at the age of 7 years. He that aimed to persuade educated
came from a humble family background. members of the Scheduled Castes,
He completed his education in Library Scheduled Tribes, Other Backwards
Science from then Nagpur University. His Classes and Minorities to support
first job was at Hapur in Uttar Pradesh, Ambedkarite principles. When BAMCEF,
where he joined around 1970. Hapur

(BSP). Kanshi Ramji fought his first
election in 1984 from Janjgir-Champa
seat in Chhattisgarh when Mr. Urkude
was also helping Mr. Kanshi Ram in the
election campaign.
under the leadership of Mr. Kanshi Ram,

was taking shape, Adv. Khobragade was
fully engaged in developing and
overlooking the activities of BAMCEF.
This is the time when Mr. Urkude had
shifted to Delhi and was also actively
involved in the activities of BAMCEF. Meanwhile, many friends of Mr Urkude
During this period, he met Mr. Raju left Delhi due to change of jobs for better
Kamble, the founder of Ambedkar prospects. Mr. Raju Kamble and many
International Mission(AIM). Our last other socially active friends went
issue, No. 7 (September 2018 issue), was overseas for jobs in Malaysia, Indonesia
dedicated to the Late Mr. Raju Kamble and other countries. Mr. Urkude also left
who passed away on 16th August, 2018. his job in Delhi in 1994 and joined
To spread the network of BAMCEF, Mr. Central Mine Planning and Design
Urkude had travelled along with Institute (CMPDI), Ranchi, as a Librarian,
Manyavar Kanshi Ram and Mayawatiji, which is a fully owned subsidiary of Coal
extensively to many parts of the country, India Limited, engaged in the field of
particularly to Punjab, UP and other environmental engineering and provides
States in North India and Karnataka. consultancy and engineering services
During this period, Mr. Urkude got across the globe. Since Ranchi was a new
married. Since Mr. Urkude‘s residence in place for Mr. Urkude, most of his social
Delhi was next to BAMCEF‘s office, many activities stopped and he was not very
of the activities such as poster making comfortable with such a situation.
and coordination was being done from Ranchi was then a part of Bihar State.
his residence. His residence had almost Mr. Urkude was later transferred to
become a part of BAMCEF office. It Bilaspur in MP at his request but again
caused inconvenience to the family but he was confined to his job there. After
they always supported him. spending about a year and half, he
started applying for new jobs. Being an
In 1981, Manyvar Kanshi Ram formed
intelligent man and well versed with his
another social organisation known as
job as a librarian, he received an offer in
Dalit Shoshit Samaj Sangharsh Samiti
1995-96 from Tata Institute of
(DSSSS, or DS4). That is when Manyvar
Fundamental Research (TIFR), a
Kanshi Ramji started his attempt of
prestigious research institute in Mumbai,
consolidating the Dalit vote and in 1984,
Maharashtra. TIFR is a Public Deemed
he founded the Bahujan Samaj Party
Research University located in Mumbai,

India that is dedicated to basic research Urkude was the co-ordinator for the
in Mathematics and the Sciences. TIFR is conference that was attended by leaders
considered as one of the outstanding and Ambedkarites from all over the
research institutes in India. Even though world. Adv. Ram Khobragade was also
I was in Delhi from 1988 to 1995, my involved and devoted a lot of time for the
involvement in social activities was 1st World Conference in Kuala Lumpur.
limited and I never had the opportunity Mr Urkude was actively involved in
to meet either Mr. Raju Kamble or Mr. organising and co-ordinating all the
Urkude or any active Ambedkarite in functions organised by AIM. Some of the
Delhi. I knew only Adv. Ram Khobragade major conventions and functions
since both of us were working with IFCI organised by AIM where Mr Urkude
Ltd. However, Adv. Khobragade, being a attended and worked extensively, inter
union leader, had always maintained alia, includes the second Dalit
distance so that management should not International Convention on Casteism
be aware of our relations in order to held in Kuala Lumpur in December
protect me. I was transferred from Delhi 2011; a celebration held in USA for
to Mumbai in 1995 and during the same Commemoration of Centennial of Dr.
period in August 1995, Adv. Ram Bhimrao Ambedkar‘s Entry to Columbia
Khobragade also resigned from his job at University in 2013; the 3rd Dr. Ambedkar
IFCI to pursue a full-time career in International Convention, Paris (France)
Politics. held in July 2014; and the 4th
International Dr. B. R. Ambedkar
International Convention held in Japan
in September 2018.
Mr. Raju Kamble switched his job to an

overseas company in Malaysia. He, along
with other NRI friends, established
Ambedkar International Mission (AIM) in
April 1994 at Kuala Lumpur.
During Mr. Raju Kamble‘s visit to India, AIM has played a significant role is
he found out Mr. Urkude‘s whereabouts spreading the writings of Dr B R
after a long gap and asked him to work Ambedkar to all major parts of the world.
for AIM as Secretary for co-ordination AIM has donated books to many
from India. Mr. Raju Kamble organised universities in the world way before such
the 1st World Conference in 1998, under literature was available electronically. I
the banner of Dalit International have accompanied Mr. Urkude for buying
Organization (DIO) at Kuala Lumpur. Mr. and carrying books on a few occasions
from Government Book Stores located at
Charni Road, Mumbai. Whenever a new and promoting Ambedkarism
volume of Dr Babasaheb Ambedkar internationally is monumental. He
Writings and Speeches is published, Mr. provided all the backend support need for
Urkude often purchased all the volumes AIM to gloriously march on in taking
available at the Government Book shop Ambedkar to foreign shores. As one of the
in bulk and carried them home, and then closest associate of our founder president
handed them over to the Ambedkarites Raju Kamble sir, he was instrumental in
who are scheduled to travel abroad. The almost all the important assignments AIM
network of the Ambedkarites who undertook. One of the most important
travelled frequently to international contribution that comes to mind is his
destinations was used efficiently by AIM sterling role in procuring and shipping
to ensure that the books written by Dr. Babasaheb volumes across the globe,
Ambedkar reached many universities / which enabled us to introduce and
colleges and intellectuals in many promote Babasaheb‟s work across
counties. It was really courageous of Mr. Universities and other institutions
Urkude that even at the advanced age; he globally. The void he left behind would be
carried bags full of books to Mumbai difficult to fill and he‟ll be sorely missed
Airport for handing over to the traveller. I by the global AIM family. We at AIM, USA
have seen him setting up stalls every pray for his Nibbana and offer our
year at Chaitya Bhoomi in Mumbai and heartfelt condolences to his bereaved
at Diksha Bhoomi in Nagpur for AIM over family. In Solidarity, AIM USA, January
the last two decades. I helped him to 31st 2020”
manage the stall for the last decade. He On the 7th Feburary 2014 on the
distributed books and various occasion of 65th Birthday of Mr T N
educational material to visitors to AIM‘s Urkude, a function was organised at by
stall. We have, together, organised Career Ambedkar International Mission at
Guidance workshops in Mumbai. Mr. Ambedkar Bhawan, Dadar, Mumbai. The
Raju Kamble visited the AIM Stall in function was chaired by Dr Suresh Mane,
Mumbai every year on 6th December. BSP (then he was part of BSP). The
AIM‘s stalls in Mumbai and Nagpur were function was attended by many
the annual meeting point for many distinguished Ambedkarite from
Ambedkarites every year. AIM, on death Mumbai, Pune and Nagpur. He insisted
of T N Urkude, in its condolence message that I should shoot all the photos for the
stated that - function which I did.
“With a heavy heart, we bid farewell to
one of AIM‟s oldest and longest serving
foot soldiers. With the sad passing away
of our dear T N Urkude sir, we have lost a
staunch Ambedkarite who was an
epitome of “a man of action and not
words”. We will never forget the support
he provided on our trips to India for
promoting AIM‟s stated goals. Although Mr. Urkude was the Secretary of
soft spoken and seemingly introvert, he Bhikkhu Sangha's United Buddhist
would instantly win one‟s heart within a Mission (BSUBM) since 2009. BSUBM
few minutes of his acquaintance. His has been promoted by Ven. Bhandant
Rahul Bodhi. Over the years, BSUBM
contribution in upholding the AIM flagship
has built a huge vihara known as Maha
Buddha Sarvodaya Vihar at Tilak Nagar, that he will give his books to me towards
Mumbai. Mr. Urkude played a very active the end of his life. His collections had
role in building this Vihara. Even upto rare books about Dr Ambedkar and
2019, he was actively involved in the
about the Ambedkarite movement in
activities of the Vihara.
India. He loved music and during
informal gatherings, he sang many songs
from Hindi Movies. During the cultural
evening at our workshop at Beed in
October 2009, he demonstrated his
knowledge of music by singing many rare
songs. After the untimely death of Mr.
Raju Kamble on 16th August, 2018, he
appeared very upset and never recovered
from the shock. He attended the 4th
International Dr. B. R. Ambedkar
International Convention held in Japan
Mr. Urkude was associated with in September 2018 and then a function
Campaign for Electoral Reforms in India organised in Punjab by Ambedkarites in
(CERI). He had been an active member of
winter season. Due to extreme cold in
Maharashtra CERI Team since 2008. He
attended two National Conferences of north India, his health deteriorated
CERI in Delhi, in 2009 and also in 2012, during his visit to Punjab. We met a few
and spoke in support of CERI. He played times at his home in Navi Mumbai after
a major role in organising CERI State his visit to Punjab. His last WhatsApp
Conferences held in August 2009 message to me was on 6th April 2019. He
(Mumbai), May 2010 (Aurangabad) and said, “Bed Ridden since last month. Not
August 2011(Nagpur). Mr. Raju Kamble
sure I will survive more. This is just for
and Mr. Urkude always supported CERI
and spoke in support of introduction of your information.” I met him few times
Proportional Electoral System (PES) in since then. Over the phone he appeared
India. to be very weak and I could sense that
the end is coming closer.
Being a Librarian, he was a reference His last call to me was towards the end
guide for Ambedkarites. Many December 2019 when I was in Delhi for
intellectuals and writers often enquired some work. I had promised him that I
about references from Mr. Urkude. He will meet him but somehow I could not
always gave the right reference for the make it. Towards the end of his life, some
subject. He was a well-read person. He of his friends had become his critics for a
had an enormous collection of books. In few inconsequential issues. He never
one of our meetings at his house, he said reacted but always said it is everyone‘s

karma and why should he be concerned over the phone and at the social
about it. He had forgiven them. He finally functions. He left this world with many
left this world on 30th January, 2020. His secrets of the Ambedkarite movements. I
funeral was attended by many don‘t know whether he wrote a
distinguished Ambedkarites from biography. He could see his death well in
Mumbai. Everyone said, ―We lost an advice. I miss you Urkude Saaheb.
important person of the Ambedkarite ___@@@___
movement‖. I lost my close friend and an
admirer. I miss all our long conversations
Dr. Anil Yadavrao Gaikwad delivered a lecture on “Managing Finance in an Enterprise” at

Entrepreneurship Workshop organised by HPCL for SC/ST Women at Mumbai, India.

T. N. Urkude : My Friend, My Colleague For More Than 40 Years
- Adv. Ram Khobragade
Founder Member of BAMCEF (1978), D-S4 & BSP
I met Mr. Urkude in Karol Bagh, Delhi, the movement, which were useful from the
probably around the years 1979-1980, in Organisational point of view.
our BAMCEF (1978) office at Raigarpura,
Karol Bagh. He was then a Librarian in the
government higher secondary school at
Delhi. Initially, it was just a casual
acquaintance as both of us belong from the
Vidarbha Region of Maharashtra State.
Often, Mr. Urkude devoted his entire free
time (after office hours) at BAMCEF office.
During this period, I was deeply involved in
planning, discussing and executing the
BAMCEF functions. This was the original
BAMCEF founded in 1978. Mr. Kanshi
Ramji, though a National Convener of
BAMCEF (1978), used to be busy with
meetings either at Pune or Mumbai for
organizational activities of BAMCEF (1978).
I was managing the Central Office of
BAMCEF (1978), taking up the Scheduled
In the year 1995, I resigned from my
Caste Employees‘ cases with the respective
lucrative position in IFCI Ltd. (then known
government offices and helping them to get
as Industrial Finance Corporation of India),
justice.
New Delhi and started a Hindi monthly
Mr. Urkude, had rented a flat for his magazine - Jan Andolan Ka Sajag Prahari. I
residence very close to the BAMCEF (1978) was the Chief Editor of the magazine. My
Office in Raigarpura so that he could friends who were in Malaysia, Dubai,
devote his time for BAMCEF (1978) Brunei, viz. Late Raju Kamble, V. R.
activities during evenings. Sometimes we Meshram, A. Karunakaran and Vijay
had organisational discussions and at Hathmode (now Harsey), financed the
other times, we discussed on the current publication of Jan Andolan Ka Sajag
situation and the future of the Ambedkarite Prahari from 1995 to 1998, for three years.
Movement. He was never our active worker Once Mr. Karunakaran and I visited
but was always a supporter. While he was Mumbai for enrolment of members for the
working in Delhi government school, he got magazine and stayed at the residence of
another job at Central Mine Planning and Mr. Urkude over a period of 15 days. He
Design Institute (CMPDI), Ranchi which helped us to enrol many new members for
was promoted by Coal India Ltd. as Senior our magazine. During our stay in Mumbai,
Librarian. Though he was away from Delhi, he took leave from office and devoted his
we kept in touch through letters. From entire time for us. I visited Mumbai several
CMPDI he shifted to Mumbai - Tata times for trade union activities as a General
Institute of Fundamental Research, Colaba, Secretary of IFCI Employees Union. He
Mumbai. Though he was in Mumbai, we accompanied me, or in other words, was
were still in touch. He regularly sent me my guide in Mumbai.
important clippings of newspapers about

In Mumbai, Urkude was involved in a associated with Raju Kamble and
number of social and religious activities. He Ambedkar International Mission (AIM). He
was actively associated with one of the worked actively for AIM activities in India
Buddha Vihara at Tilak Nagar, Mumbai. since 1996 till his death in January 2020.
During the year 1998, our colleagues Raju
Two weeks before his death, Urkude and I
Kamble, V. R. Meshram, A Karunakaran
had a discussion over the phone twice.
and Vijay Harsey, with the help of one of
During our talk, I could tell that he was not
the Malaysian Member of Parliament (MP),
well but he did not share that it was
Mr. M. G. Panditan, and along with Mr. K
serious. I was planning to meet him during
Punjamurti, planned to organize the First
my next visit to Mumbai (as my elder son
Dalit International Convention in Malaysia
Akshay is residing at Mumbai) and I
at Kuala Lumpur. The Malaysian MP and
communicated with him as such, but
his colleagues desired to invite Honourable
before I could reach Mumbai, I got the
Dr. K. R. Narayanan, then President of
shocking news of his departure. I was
India. They visited India several times for
terribly shocked. It was very unexpected. It
meeting with the President but could not
was beyond my imagination that he would
succeed as they could not manage to get an
leave us so abruptly. Being an introvert, he
appointment from the President Office. Mr.
never took credit for anything but the
M. G. Panditan, Malaysian MP, even visited
Ambedkarite movement has lost its true
the USA for meeting Dr. K. R. Narayanan
devoted soldier.
when the President was there on an official
visit to the USA, but the meeting between During 1979-1980, our team comprising of
them could not materialize. Even Raju me, Raju Kamble, V R Meshram, Satpute
Kamble tried to arrange the meeting of (All Engineers in EIL) and T N Urkude
Malaysian MP with the President, Mr. Ram visited several Ambedkarite Officials in
Vilas Paswan, Mr. Kanshi Ramji and Delhi for collection of donation for
popular Ms. Phoolan Devi but he could not Ambedkar Jayanti. We often had
succeed and their year-long efforts proved discussions on the Ambedkarite Movement
futile. Finally, Raju Kamble asked me as to and its future. Earlier, Raju Kamble (2018)
whether I could help them in arranging the left us and now Urkude (2020) has also left
meeting with the Honourable President and for the unknown journey. Now I am left
other leaders. I agreed to try. I could with those reminiscences of the time we
arrange the meeting of Malaysian had spent together in the last 40 years.
delegation of Indian Peoples Front of As Lord Buddha said, one who is born is
Malaysia and Dalit International likely to die. However, we try to forget but
Organisation with the Honourable our reminiscences shall continue to haunt
President and other leaders. Finally, the us till we take the last breath. What
program could proceed ahead. I was remains to be remembered are one‘s
appointed as the Organizing Secretary of goodness and contribution to the society
Dalit International Organisation as I was in and to the Ambedkarite movement over a
Delhi. Mr. Urkude was managing the affairs very long period of time.
from Mumbai for the convention in
Malaysia. Thereafter, Urkude was closely
“ The secret of health for both mind and body is not to mourn for
the past, nor to worry about the future, but to live the present
moment wisely and earnestly ”
- Buddha.

॥ सुहृद जैममनी : एक धगधगता मनखारा ॥
– प्रा. डॉ. मनोहर
चळिळीचा एक ज्येष्ठ सामामजक मिचारिांत आमण
मिद्याथी युिा सामहत्य सांमेलनाचा प्रिताक म्हणून
नािारूपाला आला.
समग्र पररितानाद्वारे बहुजन समाजात चेतना मनमााण

होईल असा मिश्वास त्याने बाळगला होता. त्याचे
मिचारमिश्व हे मिस्तृत ि गहरे होते. त्याला िैज्ञामनक
दृष्टीची‚ बुमद्धप्रामाण्याची आमण सामामजक सांिधानाची
बैठक होती. माणूस म्हणून जगताना कोणत्याही कृ तीची
साांगड न्याय‚ बुद्धी ि तार्कककता या घटकाांशी असािी‚
असा त्याचा आग्रह असायचा. त्यामुळेच “आता आमच्या
मानेिर आमचेच डोके असेल.” या ज्येष्ठ मिचारिांत डॉ.
आ. ह. साळुां के याांच्या मिचाराांशी जैममनीचे मिचारसाधम्या
होते.
अमृता प्रीतम याांची एक कमिता आहे— ‘आग की बात.’
बहुजन समाजात स्िामभमानातून िैचाररक क्ाांती व्हािी
ही कमिता अमृताजींनी सामहर लुमधयानिी याांच्यासाठी
म्हणून जैममनी तथागत बुद्धाचा धम्म सुलभतेने माांडायचा.
मलमहली असािी. सामहर युिािस्थेत असताना ‘तल्खीया’
एक मचदकत्सक धम्म अभ्यासक म्हणून जैममनीने आपल्या
नािाचा कमितासांग्रह घेऊन जगासमोर आला. अमृता
अनेक भाषणाांतून तथागताांचे तसेच डॉ. बाबासाहेब
प्रीतमकडे होती ‘आग’. यातूनच अमृताजींच्या कमितेतन
ू
आांबेडकर‚ सांत मशरोमणी तुकाराम महाराज ि राष्ट्रसांत
जे रसायन मनमााण झाले‚ त्यातून कमितेची काही अक्षरे
तुकडोजी महाराज याांचे अमूल्य मिचार आपल्या
पानािर उतरलीत— जीिनाच्या अांतापयंत बहुजनाांच्या समोर अव्याहतपणे
माांडले.
“यह आग की बात है
तूने यह बात सुनायी थी त्याने के लेले सांशोधन‚ त्यास लािलेली तका सांगती जैममनी
यह जजदगी की िही मसगरे ट है आपल्या लेखाांद्वारे ‚ पुस्तकाांच्या आमण व्याख्यानाांच्या

स्िरूपात सांपूणा भारतात माांडत गेला. यासाठी त्याला
जो तूने कभी सुलगायी थी...!”
बामसेफ‚ राष्ट्रीय मूलमनिासी सांघ‚ भारत मुक्ती मोचाा‚
स्मृमतशेष प्रा. जैममनी शारदा भाऊराि उपाख्य जैममनी
मराठा सेिा सांघ‚ सत्यशोधक समाज‚ उत्तर भारतातील
कडू माझा एक सुहृद. जैममनी म्हणजे एक धगधगता कु मी ि तत्सम बहुजनाांच्या सांघटनाांनी शब्दातीत असे
मनखारा होता. महाराष्ट्रातील गझल सम्राट श्री. सुरेश भट सहकाया के ले. तो कु ण्या एका व्यक्तीपेक्षा मिचाराला आमण
याांच्या ‘बहुमत’ या पामक्षकातून आपल्या पत्रकाररतेची बहुजन समाजाला अमधक महत्त्ि देत आला आहे.
सुरुिात करणारा जैममनी पुढे ‘दै. लोकमत’ या
जैममनीने आयुष्यभर शब्दाांिर प्रेम के ले. त्याला
िृत्तपत्रातील आपल्या दैददप्य काममगरीद्वारे एक पत्रकार
शब्दाांिाचूनही शब्दाांच्या पलीकडले उमगले होते. त्याने
म्हणून नािाजल्या गेला. आमण पुढे पत्रकाररतेबरोबरच
आपल्या जीिनात सत्य‚ समय‚ समाधान‚ सहकाया‚
त्याला समाजसेिा ि सामहत्यसेिेचे सुद्धा िेड लागले.
सामांजस्य ि स्िामभमान या गुणाांशी कधीही तडजोड के ली
त्यातूनच मग तो एक उत्कृ ष्ट सांपादक‚ प्राध्यापक‚ लेखक‚
नाही. या गुणाांशी त्याचा अन्योन्यसांबांध रामहलेला आहे. ‘
प्रभािी ि मनभीड िक्ता‚ समाजसेिक‚ पररितानिादी
शब्दाांनी जग जजकता येत.े ’ म्हणून शब्द जपून िापरा. साांस्कृ मतक व्यिस्थापनाच्या उत्कृ ष्ट कायाासाठी तत्कालीन
त्याची धार शस्त्राच्या धारे पक्ष
े ा फार तीक्ष्ण असते. एिढेच राष्ट्रपती डॉ. शांकर दयाल शमाा याांच्या हस्ते ‘लामणददिा’
नव्हे तर शब्दाांमुळेच प्रेरणा ममळते आमण पररितान घडू न पुरस्कार देऊन गौरि‚ ३. अमखल भारतीय सत्यशोधक
येते‚ यािर जैममनीची मनष्ठा होती. समाज (सांस्थापक : महात्मा ज्योमतबा फु ले) चा राष्ट्रीय
प्रचारक म्हणून कायारत असताना मुांबई अमधिेशनात ‘
जैममनीचे लेखन अभ्यासपूणा‚ बहुजन समाजाचे प्रबोधन
करून आपल्या सत्यशोधकी परां परे ची आठिण करून देऊन सत्यशोधक सम्मान’ प्राप्त‚ ४. क्ाांमतज्योती सामित्रीबाई
क्ाांतीला चालना देणारे होते. त्यामधील जोरकसपणा फु ले स्मृती शताब्दी सममती‚ ५. उस्मानाबाद तफे ‘
महत्त्िाचा आहे. जैममनी ज्या आत्ममिश्वासाने अभ्यासपूणा बुमद्धप्रामाण्यिादी पुरस्कार’ देऊन गौरि‚ ६. बोमधसत्ि
आमण बहुजन समाजाच्या कल्याणाच्या दृष्टीने हे माांडत डॉ. बाबासाहेब आांबेडकर सांयुक्त जयांती महोत्सि सममती‚
होता. ते खूपच मूल्यात्मक आहे. त्याच्या माांडणीतील जबलपूर (मध्य प्रदेश) तफे गौरि‚ ७. कल्चरल
तार्कककता‚ सांदभा‚ ितामानाशी त्याची साांगड‚ ज्या शैलीत असोमसएशन‚ नाांदड
े तफे सामामजक कायााबद्दल
तो माांडतो ती शैली‚ त्याच्या चाळीस-पांचेचाळीस िषााच्या स्मृमतमचह्न देऊन गौरि‚ ८. नाांदड
े महानगर पामलके तफे
प्रदीघा जचतनातून‚ अभ्यासातून‚ अनुभिातून आलेली आहे. मानपत्र देऊन सम्मान‚ ९. डॉ. आांबेडकर मराठिाडा
त्यामुळे त्याच्या लेखनात ढोंगीपणाचा आि ददसत नाही. मिद्यापीठातफे स्मूतीमचन्ह प्रदान‚ १०. नागपूर मशक्षण
जैममनीची आतापयंत एकू ण सोळा पुस्तके प्रकामशत मांडळाचा ‘रटचर ऑफ दद इयर’ पुरस्कार‚ ११. अमखल
झालेली आहेत. ती पुढीलप्रमाणे— १. ब्राह्मणिाद‚ २. भारतीय कृ षक सामहत्य सांमल
े न‚ पुणे तफे ‘काव्य पुरस्कार’
फु ले आांबेडकरिादाची मूलतत्त्िे‚ ३. मशिराय : एक ‚ १२. सामामजक उत्तरदामयत्ि पुरस्कार (२००९)‚ पुणे‚
सामामजक सांदभा‚ ४. ओबीसी : दशा आमण ददशा‚ ५. इत्यादी पुरस्कार ि सन्मान.
तुकोबाच्या हत्येचा पांचनामा‚ ६. कु णबी समाज : स्िरूप‚ आपल्या ६० व्या िाढददिसाच्या मनममत्ताने स्ितःमिषयी
सांस्कृ ती आमण सभ्यता‚ ७. बहुजनाांच्या महापुरुषाांचे बोलताना जैममनी म्हणतो— “मी माझे माणूसपण मान्य
मिकृ तीकरण का?‚ ८. मशिराय : काल‚ आज आमण उद्या‚ करतो. मी प्रत्येकच माणसाचे माणूसपण मान्य करतो. मी
९. फु ले-शाहू-आांबेडकर आमण कु णबी समाज‚ १०. मला माझ्या माणूसपणाला मनमााण होणारी बाधा सहन
समजलेले आांबेडकर‚ ११. भारतातील ओबीसींचे भमितव्य करणार नाही. मी इतराांच्या माणूसपणाला बाधा मनमााण
‚ १२. आ. हां.! िाह‚ १३. सत्यशोधकी मिचारसूत्र‚ १४. करणार नाही. मी माझे कोणत्याही स्तरािरून शोषण
मेरी समझ में आांबेडकर (जहदी में)‚ १५. ओबीसी : दशा होऊ देणार नाही. मी इतराांचेही कोणत्याही स्तरािरून
और ददशा (जहदी में)‚ आमण १६. उध्िस्त क्षणाांचा शोषण करणार नाही. मी माणूस म्हणून मला होणाऱ्या
उदयास्त (काव्यसांग्रह). या व्यमतररक्त मिमिध मिकाराांची जशी काळजी िाहतो तशीच मी माणूस म्हणून
मनयतकामलकाांतन
ू आमण िृत्तपत्राांतून मिमिध मिषयािर असणाऱ्या प्रत्येकाच्या मिकाराांचीही काळजी िाहीन.
लेखन प्रमसद्ध झाले आहे. ककबहुना प्रत्येक सजीिाच्या जगण्याचा अमधकार‚
जैममनीच्या जीिन कायााचे मूल्यमापन म्हणून मिमिध अमस्तत्ि‚ हक्क‚ अमस्मता मान्य करीन. त्याांना त्या त्या
पुरस्कार ि मिमिध सन्माना द्वारे त्याचा गौरि करण्यात स्तरािर सहकाया करण्याचे मी अमभिचन देतो.”
आलेला आहे. त्यातील काही मनिडक पुढीलप्रमाणे— १.
आमण माझ्या या सुहृदाने ते अमभिचन पाळले‚ याचा मला
महाराष्ट्र शासनाच्या महाराष्ट्र कामगार कल्याण कें द्र‚ मुांबई
अमभमान आहे. त्याला शहरापासून दूर जायचे होते.
तफे देण्यात येणारा ‘गुणिांत कामगार पुरस्कार’ तत्कालीन
आमच्या शेिटच्या भेटीत तो म्हणाला होता की— “
राज्यपाल डॉ. शांकर दयाल शमाा याांच्या हस्ते प्रदान. (हा माझ्या आयुष्यातील शेिटचे ददिस एकाांतात घालिायला
जैममनीला ममळालेला पमहला पुरस्कार आमण त्यािेळी मी
मला आिडेल. त्यासाठी मी मनसगााच्या सामिध्यात जायचे
उपमस्थत होतो.)‚ २. दमक्षण मध्य क्षेत्र साांस्कृ मतक कें द्राच्या
म्हणतो. सिासांग पररत्याग करून एका लहानशा कु टीत
अपना उत्सि‚ ददल्ली ि अपना उत्सि‚ मुांबई येथे राहून उिाररत आयुष्य व्यतीत करण्याची त्याची इच्छा
होती.” पण माझ्या या ऋमषतुल्य परम ममत्राची ही इच्छा परम ममत्र म्हणून माझा पररचय करून देणाऱ्या आमण
पूणा होण्यापूिीच शहराने‚ पयाायाने शहरी सांस्कृ तीनेच सांबोधणाऱ्या या माझ्या सुहृद जैममनीला (जन्म : १७
त्याचा घात के ला. आमण आपल्या जन्मददिशीच या माचा १९५२ − मृत्यू : १७ माचा २०१८) त्याच्या मद्वतीय
लौदकक जगाचा मनरोप घेऊन अलौदकक जगात मागास्थ पुण्यमतथी ि ६९ व्या जयांती प्रीत्यथा ही
झाला. शब्दसुमनाांजली...!!!

Eleanor Zelliot
(7th October, 1926 – 5th June, 2016)
Eleanor Zelliot was an American Writer, Professor of Carleton College (Northfield,
Minnesota, USA) and a specialist in the history of India, Southeast Asia, Vietnam,
Women of Asia, Untouchables, and Social Movements. Zelliot wrote over eighty articles
and edited three books on the movement among Untouchables in India led by Dr B R
Ambedkar, on saint-poets of the medieval period, and on the Ambedkar-inspired
Buddhist movement. She was one of the most prominent writers on Dalits of India.
Some of the famouns Books by Eleanor Zelliot

Padama Shree Dr. Gangadhar Pantawane
28th June 1937 - 27th March 2018
Dr. Gangadhar Vithoba Pantawane was an Eminent Marathi Writer, reviewer, and
Ambedkarite thinker. His career spanning over a five-decade was dedicated to
Literature, particularly Dalit Literature. He is one of the pioneers of the Dalit Literary
Movement. His journal Asmitadarsh is considered to be a mile stone in Dalit
Literature and it gave the platform to the Dalit writers and thinkers. He was honoured
with Padma Shree by the Government of India. In 2008, he was elected as a President
of the First Marathi Vishwa Sahitya Sammelan that was held in the US.

Sadanand Fulzele
1st
November 1928 – 15th March 2020
Late Mr. Sadanand Fulzele was a devoted Ambedkarite. Being the organiser of Mass
Dhamma Diksha (Conversion) Ceremony on 14th October 1956, he has been the pillar
mainly of post conversion Ambedkarite movement. His first interaction with Dr Ambedkar
was during the visit of Dr Ambedkar to Nagpur City. He began working with Samta Saink
Dal (SSD) and Scheduled Caste Federation in 1942. In 1952 he fought the Nagpur
Municipal Corporation‘s very first election from Ambedkar Nagar on Scheduled Caste
Federation ticket and got elected. Surprisingly he won election with a margin of one vote.
He became deputy mayor of Nagpur Municipal Corporation in 1956. He took the full
responsibility of for historic Dhamma Deeksha Ceremony held on 14th October 1956. He
himself also converted to Buddhism along with Dr Babasaheb Ambedkar and nearly half a
million followers. It was the biggest event of religious conversion in the whole history of
India. In 1963 he was elected as a Secretary of Deeksha Bhoomi Smarak Samiti and he
continued to hold this post till his death. Mr. Fulzele worked very hard and selflessly and
he played an important role in building and designing the entire architecture of
Deekshabhoomi, which is the main attraction of Nagpur City now. Every year millions of
people visit Nagpur on 14th October (Dhammachakra Pravartan Day) every year. He was
not only a witness to Dr. Ambedkar‘s historical legacy but was also part of the Republican
Party of India (RPI). He was one of the first office bearers of RPI after its formation on 3 rd
October 1957. He also established the Dr. Ambedkar College having courses in Arts and
Commerce in the premises of Deekshabhoomi. Mr. Fulzele had visited Sri Lanka, Japan,
Budapest Hungary, Russia, Singapore, Thailand, South Korea, Nepal, USA, Vietnam,
Cambodia etc. for spreading of Ambedkar‘s thought in the world. He also worked as
Director of Vidharbha Vikas Mahamandal for five years. He was nominated as senate
member of Nagpur University. During his lifetime he received many awards from various
agencies and government of Maharashtra. Some of the prominent award includes
Government of Maharashtra‘s Shahu Phule Ambedkar Award, Vidharbha Ratana Award
by Sarathi Society etc. With his death, the loss to the Ambedkarite movement is
irreparable.

Prof. Avinash Dolas
1951-2018
Prof. Avinash Dolas, was a Noted Writer and Thinker of Ambedkarite Movement and
committed political leader. He had retired as Head of the Marathi Department of
Milind College of Arts and Science, Aurangabad. He had honour to be the President of
the 5th All India Dalit Drama Conference (5th Akhil Bhartiya Dalit Natya Sammelan)
and President of the 12th Ambedkaree Literary Conference (12th Ambedkaree Sahitya
Sammelan). He was felicitated by the Samyak Vidyarathi Andolan, for being chosen as
the Member Secretary of the State Government Committee for publication of Dr B R
Ambedkar‘s pictorial biography. He was actively involved in the struggle by
Ambedkarites for renaming of the Marathwada University at Aurangabad,
Maharashtra, after Dr Babasaheb Ambedkar. He has many famous books to his
credit.

Raja Dhale
September 30, 1940 - July 16, 2019
Indian Writer, Artist, Activist for Dalit Rights and Founder of Dalit Panther.
In April 1972, he, along with Namdeo Dhasal and Arun Krushnaji Kamble, founded
the Dalit Panther, a youth-based organisation inspired by the Black Panther outfit of
African Americans in the U.S., The objective of forming Dalit Panther was to raise the
voice of Dalits more aggressively.
His article „Black Independence Day,‘ in Marathi magazine Sadhana on August 15,
1972, where he questioned whether the atrocities on a Dalit woman are of lesser
concern than the insult of the national flag, raised a storm in Maharashtra. Apart
from being a social worker, he has written extensively on atrocities against Dalits. He
also wrote poems for children, articles on literature, analytical pieces and books on
Buddhism. Raja Dhale was a veteran Ambedkarite and strong Buddhist.
Raja Dhale appriciating content of Buddhist Voice at Chiatyabhoomi.

Raja Dhale: A Giant Has Gone
A giant has gone. I had met him several on December 7th, 1956. He was a very
occasions and found him extremely pleasing personality and asked me to
dedicated to Baba Saheb Ambedkar‘s visit him at his home two days later.
mission. His command over language When I went to meet him along with my
and subject was complete. He was friend Vivek to record the conversation,
forthright to the extent of calling a spade we discussed things and about the
a spade. Raja Dhale, one of the founding people. He was very upset with my just
fathers of the Dalit Panther movement taking the name of a senior scholar-
passed away in the morning today at his activist from Maharashtra and said that
Mumbai residence. Born on September these English speaking people with their
30th, 1940, Dhale had seen Baba Saheb connection with the ‗communist‘ editors
from his childhood. According to him, in Delhi, capture all the space in the
Baba Saheb Ambedkar‘s name was part name of Dalit identity. He was certain
and parcel of the lives of Dalits and that many of those ―Panthers‖ who rarely
backward communities in Maharashtra. worked with the people, gained ‗national‘
The first time, I met him was at the and ‗international‘ fame because of the
Chaitya Bhumi in Mumbai where I had Brahmanical ‗intellectuals‘ who
gone on December 6th, 2016 to see the patronised them. He was dead against
huge mass of people gathered at the the whole attempt to ‗patronise‘ the
place where Baba Saheb was cremated movement and then co-opt it. And that
was the reason why he felt upset with me ―What‘s the big deal in that? It‘s a job,
when I informed him that a friend has you throw it as you pick it. It was never
informed me about him. It took a lot of the case that I never found something to
time and we recorded the conversation eat. The ones who work only for food
the next day. [material gains] are fools. There is more
to life than that, and we should work for
Dhale was a man of literature and had
it. Of course, everyone does not possess
always complained about the ‗left‘ trying
this quality. In my family, I was the
to use those people who succumb to
youngest amongst all my siblings and
them. Prior to him, I had the impression
cousins, and that‘s why everyone always
that Dalit Panther‘s movement was
helped me, and I learned from them.
influenced by the Marxian-Ambedkarite
ideology but he categorically blunted the One of my brothers became a doctor,
theory. In fact, in the end, he did not being the first few students to enroll in
even like the term Dalit or Panther. He the new Siddharth College; he even has a
was clear that the only identity that he photo with Baba Saheb. Such were the
had was of being a Buddhist. sources of inspiration during my youth,
and from there began my creative
He was also categorical that for the
journey, through which I joined this
Bahujan movement, it is Phule-
movement. There were two writers from
Ambedkar ideology and identity which
Worli, who were not highly literate, but
remain supreme. He never wanted to use
they established the Maharashtra Dalit
even Chatrapati Shahoo Ji Maharaj in
Sahitya Sangh under the guidance of
the company of them. He abhorred those
Babasaheb. At the age of 15, I was a
who were putting so many ‗icons‘ of
member of the Sahitya Sangh.‖
Bahujan Samaj in their meeting and
platform reducing Phule Ambedkar one He faced charges under Sedition laws too
among them. He wanted categorically for his article published by a Magazine
that it is the ideology of Phule Ambedkar called Sadhna. Narrating the entire
that will ultimately emancipate and incident Dhale said that it happened in
revolutionise the Bahujan Samaj so they 1972 after the establishment of Dalit
don't need to confuse by bringing so Panthers:
many others into it. ―There was a Brahmin village in
I would say, he was the Tiger of the Dalit Marathwada, where there were two
Panther‘s movement. A man of deep women – Kalavati, and I forget the other‘s
convictions. In fact, when we met in name, but she is in my article – who were
Mumbai for the recording of the paraded naked because they had crossed
conversation on December 8th, 2016, he the Brahmin fields. This was covered in
said now the OBCs too are embracing the newspapers, so I decided to visit the
Buddhism and asked me to come to village personally, and made some
Nagpur for the ceremony on December inquiries. That night, we arranged a
25th, 2016. I made a point to visit there meeting there, where the magistrate was
when nearly ten thousand people took also present. After I spoke, they filed a
Deeksha from Bhadant Nagarjun Surai case against me. A month later, a man
Sasai. came to give me the court documents. I
was sleeping, but I let the man in. He
Raja Dhale left his government job for the
told me that I should go with him since I
cause of the movement. During the
have a warrant against me, and if I don‘t
conversation he said :
comply, there will be problems. I told him
I am not coming, and he can inform the The passing away of Raja Dhale is a great
magistrate. The man then started loss to the Ambedkarite movement in
begging saying his job is on the line. He India. His contribution remains
then just wrote that I will come, and enormous. His writings were mainly in
disappeared.‖ Marathi and he often charged that the
English speaking people get bigger
publicity without doing their work while
His case became an eye-opener and those close to the movement and native
exposed many of those Brahmanical language rarely get the credit.
‗ideologues‘ who claimed to defend
freedom of expressions and human rights
but police and administration could not Raja Dhale was born on September 30th,
do anything to Dhale. Such was the 1940, and passed away on July 16th,
power of the Panthers in Maharashtra. 2019 and though he might have aged, he
The Namantar movement in the 1980s was very active till the end. His death is a
was its glorious chapter when thousands great loss to the Phule Ambedkarite
of people asked the government to name movement as he was not afraid of
the Marathwada University as Baba communicating his mind. In our
Saheb Ambedkar University while Shiv interview, he has named people and
Sena kind of organisations was pushing former friends who now crossed over to
people to oppose it. It was a disgrace of the Hindutva side and termed them
how political parties opposed the name of easily purchasable, people who make
the University but ultimately the power of organisations to survive and promote
Panthers compelled the government to themselves and their interest. He
rename the University as Baba Saheb categorically said that he was not among
Ambedkar Marathwada University, those who built an organisation to his
Aurangabad. That was a great victory of own benefit.
the Ambedkarite movement and the role
of Dalit Panthers will always remain
heroic in that. Dhale never compromised. He remained
Tiger till the end who roared according to
his convictions. Though he was the
Raja Dhale was closely associated with founder of Dalit Panthers, at the later
Bhadant Anand Kauslyayan, who stage, he dissociated with the world and
devoted his life to strengthening the never really liked it. He wanted to be
philosophy of Buddhism. called a Buddhist of the Phule
Ambedkarite movement and that is what
he wanted everyone to follow. Perhaps,
Kauslyayan had translated numerous the Bahujan movement needs to follow
books of Baba Saheb in Hindi and the enlightened path as espoused by
encouraged young dynamic Ambedkarite Raja Dhale, if it really wants to challenge
in the movement. In fact, it was Bhadant the Brahmanical hegemony. Our sincere
who got Dhale‘s marriage solemnized tribute to him.
according to Buddhist traditions.
Courtesy: Counter Current

Suhas Sonawane
29th November 1939 - 6th July 2019
Suhas Sonawane was a prominent Ambedkarite Writer. He was renowned Journalist.

He wrote some of his articles in newspapers with pen name Mukesh Machkar. He
wrote books on Dr Babasaheb Ambedkar and Books on Chatrapati Shivaji Maharaj.
He also worked with Government of India. His association with Dr. Maisaheb
Ambedkar gave him many insights about work of Dr Babasaheb Ambedkar which is
reflected in his writings. The condolence meeting after his death held on 15th July
2019 was attended by many distinguished political leaders and people from Marathi
literary world

Suhas Sonawane
Condolence Meeting held in Mumbai on 15th July 2019

News Section

Literature Will Create a New World
2nd Dalit Literature Festival held at Delhi
The second Dalit Literature Festival was speakers that while women of a tribal
held at Delhi University‘s Kirori Mal society have lesser gender inequality,
College on 16th and 17th February 2020. they are subject to the plunder of their
Some of the notable writers who attended forest land by the government and
the festival were writer Mamta Kalia, poet corporations.
Balli Singh Cheema, literary critic
Chauthi Ram Yadav, activist Chandra
Bhan Prasad, academic Vimal Thorat,
Professor Vivek Kumar, and activist
Medha Patkar.
A book fair was also held during the

festival at Kirori Mal College in which
The First Dalit Literature Festival was students and visitors enthusiastically
held on 3rd and 4th February 2019. The took part in. Many well-known
theme of that 1st edition was – „Sahitya publishers participated in it.
Se Ek Nai Duniya Sambhav Hai‟. ‖
The concept of the Dalit Literature
Festival has been designed on the basis
of some of Babasaheb Ambedkar‘s core
thoughts with the help of Ambedkarite
groups and positive revolutionary
intellectual units. As per the organisers,
the objective of the festival is ―This
The topics of 'The Society of Dalit, tribal,

minority, women‘ Dalit Literature: The
Song of Liberation of Past, Present, and
Future‘ were discussed. They were
presided over by Vimal Thorat and Prof.
Vivek Kumar respectively. The sessions
had a discussion on how Dalit Women platform would establish a dialogue so
are the victims of oppression. Vimal that the pains and problems of Dalit
Thorat made a remarkable statement communities can be brought to light,
that ―There are three layers of Dalit furthermore the cultural traditions and
women oppression – caste, class and vibrancy of Dalit literature and art can be
gender. It was further observed by the demonstrated.”

14th April as a Day of Equality
leadership and support provided by the

Burnaby Council and for proclaiming
April 14, the birthday of Dr. Ambedkar,
as the equality day in Burnaby. This
gives us all a moment to take a pause
and celebrate the contributions of Dr.
Ambedkar in evolving India as the
world‘s largest democracy‖
Photos Courtesy of
https://www.voiceonline.com/burnaby-proclaims-
april-14-as-dr-b-r-ambedkar-day-of-equality/
The Council of the City

Burnaby, Canada proclaimed
Birthday Anniversary of Dr.
Babasaheb Ambedkar i.e.
April 14 as Dr B R Ambedkar
Day of Equality. The
Councillor Mr. Sav Dhaliwal
while reading the
proclamation during an open
council meeting in Burnaby
on April 6, 2020, said that
―While Dr. Ambedkar was
born in India, his mission for
equality is relevant across the
globe.‖ Further, he said that
―We are also proud to have
Dr. Ambedkar‘s portrait
enshrined in the deliberation
room at the city as a reminder
to uphold values of equality
when the council is making
significant decisions‖
The General Secretary of
Chetna Association of
Canada, Mr. Jai Birdi,
expressing pleasure said that
―We are very pleased with the

Global Buddhist Congregation-2019
Global Buddhist Congregation (GBC), 2019 a Mega-Conference with a noble cause of

spreading the teachings of mindfulness, compassion and peace of Lord Buddha was
held at PES-Milind College Stadium, Nagsen Van, Aurangabad on the 22 to 24
November 2019.
The GBC was organised under the guidance of all India Bhikkhu Sangha, in the
historical city of Aurangabad, Maharashtra. It is blessed by the auspicious presence of
His Holiness The Dalai Lama and Most Ven. Dr. Warakagoda Dhammasiddhi, Sri
Pagnananda Gnanarathanabidhana Mahanayaka Thero of Srilanka and very senior
monks from India and other countries. Aurangabad is famous for ancient Buddhist
caves around it including world-famous
Ajanta and Ellora Caves. Aurangabad has
more than 4 lakh Buddhist population and
because of many educational institutes in
Nagsen Van area set up by Dr. Babasaheb
Ambedkar in 1950, people from different
parts of Maharashtra came for education
and settled here.
Keeping this as background, the

Congregation was organised in the same
Nagsen Van campus in Aurangabad which
is belonging to Peoples Education Society
formed by Dr. Babasaheb Ambedkar in
1945.

Indo- Thai International Buddhist Festival in Mumbai
Three Days Indo-Thai International Buddhist Festival was

organised jointly by Thai-Indochina Association and
Maitreya Trust in Mumbai. The fuctions on first two days of
the festival were held at Vishnudas Bhave Natyagruha,
Vashi, Navi Mumbai. After the inaugural function, the
festival was addressed by The Distinguished keynote
speakers Ven. Phra Thepyanmongkhol (Indo-Thai
International Buddhist Seminar & Cultural Exchange &
Entertaining the Buddhist Way) and Ven. Bhikkuni Visooto
Yana (The Best of Tripitika Teacher of Thailand and Deputy
Chief Bhikkuni of Vatra Bikkuni Thailand). The cultural
program was participated by Buddhists from India as well as
guests from Thailand.
The festival was organised Ven. Bhante Aryanag Attdarshi. His dedicated efforts over six
months have resulted in well organised International Buddhist Festival in Mumbai.
The chief guests at the festival were Honourable Mr. Ramdasji Athawale (Minister of State for
Social Justice and Empowerment, Govt. of India) and Honourable Mr. Rajkumar Badole (then
Minister of Social Justice, Govt. of Maharashtra). The representative of Thai Consul General -
Mumbai also attended the festival.

The festival was graced by President Orawan (Thai Indo China Friendship Association) and Lt.
Gen. Nadda Ponjulaskadi (Thai Indo China Friendship Association). The third-day program
was held at Nalasopara Stupa, Near Mumbai.

Buddhism is India’s The Greatest Gift to the World
President of Central Tibetan lower-rung in the Indian Caste System

Administration, Dr. Lobsang Sangay, was and attributed him for the growth of
invited as Chief Guest at the function of renewed interest in Buddhist study and
unveiling a 50 Feet Statue of Buddha at Neo-Buddhists in the country33.
Lokuttara Mahavihara Bikkhu Training
Centre, Aurangabad, Maharashtra, India.
During his address to the gathering he
said that ―Of all the things, Buddhism is
the greatest gift India has given to the
world32‖. The function was attended by
thousands of Indian Buddhists as well as
distinguished guests from the cross
section of the society.
Speaking in Hindi, Dr. Sangay expressed
his happiness in meeting a large number
of Buddhists in the area and said that
Tibet and India share a deep and unique
cultural and spiritual heritage bond. He
also expressed his happiness and
appreciated the growing interest being
shown in the study of Buddhism around
the world besides India.
―At a time when India lays so much

emphasis on maximising exports to
strengthen the economy, Buddhism,
which is India‘s home-grown spiritual
tradition, is one area that can be invested
in and carve a niche for a global Indian
brand. In fact, Buddhism has not only
During his address, Dr. Sangay also paid grown in terms of devotees around the
homage to Dr. Babasaheb Ambedkar for world but has also proven to be a factor
his efforts to uplift and empower the bringing in positive impacts and creating
32
Yangchen Dolma, The Tibet Post, "
Buddhism is India‘s greatest gift to the
world: Tibetan President in Aurangabad. 33 Tibet.Net, "Buddhism is India‘s greatest gift
News accessed from to the world: CTA President on Buddha
http://www.thetibetpost.com/en/news/exil Purnima day in Aurangabad. Accessed from
e/6492-buddhism-is-india%E2%80%99s- https://tibet.net/buddhism-is-indias-
greatest-gift-to-the-world-tibetan-president- greatest-gift-to-the-world-cta-president-on-
in-aurangabad buddha-purnima-day-in-aurangabad/

a more peaceful society,‖ Dr. Sangay Mahathero and is situated in Chowka
opined. village, about 14 km from Aurangabad in
Maharashtra State. Ms. Rojana Vanich
Kamble has been the main source of
inspiration in establishing the Monk
Training Centre at Chowka.
Ajanta Caves, a set of about 30 rock-cut

ancient Buddhist monument caves, is
situated in Aurangabad and is a major
pilgrimage attraction for Buddhists from
around the world. Lokuttara Mahavihara
Lokuttara Mahavihara Bikkhu Training Bikkhu Training Centre can be visited on
Centre is headed by Venerable Bodhipalo the way to Ajanta Caves.

Congressional Resolution introduced to celebrate the Birth Anniversary of Dr.
Babasaheb Ambedkar in US House of Representatives.
On the occasion of 129th Birth celebrating Dr. Ambedkar and his life
Anniversary of Dr. B R Ambedkar, an and legacy37.
Indian-American Congressman
introduced a resolution34 in the US
House of Representatives to honour the
Dr. B R Ambedkar, the architect of
India‘s Constitution.
The Resolution was introduced by
Indian-American Congressman Ro
Khanna in the house. Three other
Indian-American Congressmen- Rep. Ami
Bera, Rep. Pramila Jayapal, and Rep.
Raja Krishnamoorthi along with Eliot
Engel - co-sponsored the bill35.
The resolution also refers to Dr.
Ambedkar‘s historic labour reforms, the
codification of gender equality, and the
successful inclusion of Article 17 in the
Constitution of India, which abolished
untouchability and its practice in any
form36.
―This Dalit history, even in this dark time Rep. Khanna‘s resolution has been
of COVID-19 it is inspirational to know endorsed by Equality Labs and South
that we can find the light of hope in our Asian Americans Leading Together
history‖, Executive Director of Equality (SAALT).
Labs Thenmozhi Soundararajan said, Rep. Khanna while speaking on the
adding that is why Equality Labs was occasion said that ―Dr. Ambedkar
thrilled to work with Mr. Khanna‘s office mobilised a generation to push back
on first Congressional Resolution to against discrimination and to instead
celebrate equality, human rights and
universal tolerance. Today, we stand at a
moment in world history when we could
all use more of that compassionate
34 spirit‖. He further said that ―We hope all
Celebrating the 129th anniversary of the
Americans will join us in celebrating this
birth of Bhimrao Ramji Ambedkar
Resolution. Accessed from towering historical figure who was a
https://khanna.house.gov/sites/khanna.h fearless feminists and caste abolitionist
ouse.gov/files/KHANNA_105_xml.pdf whose contributions to the fields of
35 NRI News, "B.R. Ambedkar in US Congress: economics, philosophy, religious,
Resolution introduced to celebrate birth jurisprudence, and democracy remain
anniversary" Accessed from unparalleled even today.‖
https://www.nripulse.com/b-r-ambedkar-
in-us-congress-resolution-introduced-to-
celebrate-birth-anniversary/
36 Indicanews, ―Rep Khanna introduces 37 The Hindu, "Congressional resolution
resolution to celebrate the birth introduced to celebrate birth anniversary of
anniversary Dr B R Ambedkar‖. Accessed Ambedkar" Accessed from
from https://www.thehindu.com/news/internati
https://indicanews.com/2020/04/17/rep- onal/congressional-resolution-introduced-
khanna-introduces-resolution-to-celebrate- to-celebrate-birth-anniversary-of-
the-birth-anniversary-dr-b-r-ambedkar/ ambedkar/article31346311.ece

AWARDS

Dr Ambedkar International Award by AANA to Vidya Bhushan Rawat
Ambedkar Association of North America(AANA) bestowed upon Vidya Bhushan Rawat

with Dr Ambedkar Intentional Award for outstanding performance and lasting
contribution for Dr B R Ambedkar's Mission and Buddhist Community.
Just as a mother would protect her only child

with her life, even so let one cultivate a
boundless love towards all beings.

Samaj Seva Puraskar to Dr Anil Yadavrao Gaikwad
Samaj Seva Puraskar (Award for Community Service) was bestowed upon Dr Anil
Yadavrao Gaikwad by Suganddhai Foundation and Dhamma Chakra Orchestra,
Mumbai for his immense contribution towards Dr B R Ambedkar's Mission and
service to Buddhist Community over last three decades.
Excellence Award to Dr Pramod M Duthade
Dr Pramod Duthade, General Physician Doctor based in Aurangabad, Maharashtra

received the Excellence Award at the International Buddhist Festival held in
Aurangabad. This award is the recognition of dedicated service to the people over last
two decade by Dr. Pramod Duthade. He is one of the most popular doctors in the area.
He is known for down to earth nature, generosity and compassion towards people.

Matoshree Bhimabai Ambedkar Puraskar to Prof. Ashalata Kamble
Sambodhi Pratisthan Satara has conferred Matoshree Bhimabai Ambedkar Puraskar to

Prof. Ashalata Kamble for her contribution to Dalit Literature and social work

The Hindu Literary Prize 2018 conferred to Manoranjan Byapari
(Photo Source https://www.thehindu.com/lit-for-life/i-do-not-give-up-easily-manoranjan-byapari/article26025165.ece)
The Hindu Literary Prize 2018 was awarded during The Hindu Lit for Life 2019. The
Activist Manoranjan Byapari, author of Interrogating my Chandal Life: An
Autobiography of a Dalit, bagged The Hindu Prize 2018 for non-fiction.
Manoranjan Byapari is an Indian Bengali writer and socio-political activist. He is
known as the pioneer of Dalit literature in Bengali from the Indian State of West
Bengal. To know more about Mr Manoranjan Byapari, please visit the following links.
1. Manoranjan Byapari Opens Up About His Literary Journey
https://www.youtube.com/watch?v=gnqF7xSXYmE
2. Shabd Badalte Hain Jeevan

https://www.youtube.com/watch?v=hTS2TIobm3g
3. The Hindu Lit for Life 2019 | The Hindu Prize 2018 award ceremony
https://www.youtube.com/watch?v=Kw5fYzXEc5s

BOOK REVIEWS

Rise and Role of Marginalised Communities in Indian Freedom Struggle
By Vidya Bhushan Rawat
- Dr. Anil Yadavrao Gaikwad
evidence are available. The marginalised

community was in long fighting for their
own social freedom from what was
imposed on them by the Chatur Varna
System for a few thousands of years.
They were not allowed to educate
themselves and therefore reading and
writing was not a possibility for them.
Most of the history during the freedom
struggle was written by historians from
the dominant caste writers and therefore
the majority of the people who are
projected as heroes are from dominant
castes and from the top three Varnas.
Therefore, the role of Dalits, OBCs and
Adivasis in our movement for
independence has been underreported or
ignored.
The Indian Historians who are mainly

from the Dominant Section of the Society
have discriminated even while writing the
history of the country. The role of the
marginalised communities or the people
who are classified as Dalit has been
underreported and never received any
place in writing the history of freedom
struggle. In this context, the Book “Rise
and Role of Marginalised Communities in
Indian Freedom Struggle” is an important
work on the subject especially for those
who have interest in knowing the
realistic history of pre-independence
India cannot afford to miss it. For
ignoring the contribution of marginalised
in the freedom struggle the reason is
often given that such participation of
marginalised communities is not Dr. Mohammad Manzoor Alam,
documented and therefore no pieces of Chairman of the Institute of Objective

Studies and also General Secretary of All that at the end of the day, the poor
India Milli Council, states that this book peasant did not get anything. He raises
by Mr. Vidya Bhushan Rawat is an the question was the movement to
attempt to correct the historiographical sabotage the growing unrest among the
perspective in India. He further suggests landless agricultural workers who were
that “Rise and Role of Marginalised predominantly Dalits, OBCs and Poor
Communities in Indian Freedom Struggle” Muslims? He also mentions that the
will be good reading for students and Avadh Kisan Andolan has become a
researchers of history who want to read communal flashpoint to be used by the
alternative accounts of the freedom Hindutva protagonists who want to make
struggle. political capital out of legal land disputes
by converting it into an emotional issue.
Avadh Kisan is a movement originally
intended for basic rights of the Andolan
people across the castes linens,
particularly belonging to farming
communities including minimum wages,
reduction of unnecessary taxes and
against the oppressing feudal caste
structure and it needs to be explained to
people in a much better way in the
greater interest of the unity of the
country. He also argues that much before
The author, Mr. Vidya Bhushan Rawat,
the official revolt against the British in
argues that that the suppression of
Meerut in 1957, the Adivasis of
Dalits, Adivasis, and Shudras in the
Jharkhand had revolted against the
name of their identity was not merely
British Raj‘s attempt to displace them
mythological but factual and therefore, it
from the forest. In fact, the heroic tales of
was essential for historians to look at the
Santhal and Munda Tribes to protect
role of these communities in the freedom
their autonomy and forest rights have
movement. The freedom movement in our
become more than relevant today.
liberal secular historiography meant for
Therefore, he points out that the Indian
the period 1857-1948 where the lead role
Historians have done a grave injustice by
was played by either the Brahmins or the
ignoring these valiant stories of the fight
Congress under Gandhi. The attempt
by tribal people to protect their zones
was to deny others their legitimate place
from the invaders. Giving the example of
in history. He mentions that it was
various struggles in Bengal, Mr. Rawat
unfortunate, therefore, that in these
argues that the protest against caste-
entire exercises, our historians rarely
based hierarchy and British Raj was an
wrote the role of the Dalits, OBCs,
equally vociferous but very little reference
Pasmandas, and Adivasis in the freedom
about the same is found in history books
struggle. He further points out that
except for the highly nationalized debate
Gandhi led three important movements
from the state about colonialism and
during his fight for independence. One
emergence of emotional slogans like
was in Champaran, the other was in
―Vande Mataram‖ resulting in complete
Chauri Chaura and third could be the
ignorance of various facts of struggles of
Peasant Revolt in Poorvanchal and a
Dalits and the marginalized people.
careful analysis of the things will suggest
Therefore, researchers must dig out the
factual background of when and how did a glass of water with Mangal Pandey was
―Vande Mataram‖ and ―Bharat Mata‖ the trigger point where Matadin pointed
came into the picture in Bengal. out to Mangal Pandey about the use of
cows‘ and pigs‘ fat in the Bullets supplied
to the soldiers. In subsequent topics, he
discusses the caste struggle in Bengal,
Dalits‘ struggle during Peshwai which
originated from Maharashtra and also
struggles in Travancore. While
mentioning about the victory of Bhima
Koregaon on 1st January 1818, he
explains the detailed account of atrocities
on Dalits during Peshwai. The book
further elaborates on the Non-Brahmin
Movements, particularly, initiated by
Mahatma Jyotiba Phule, Chatrapati
Shahu Maharaj, Periyar E V Ramasami
Naickar, Sree Narayan Guru and Sri
Ayyankali in Travancore. The last
The author critically analyses the various
chapter is dedicated to the perspective of
milestones in India‘s freedom movement
Dr. Ambedkar and Gandhi towards
and points out the contribution of the
Freedom Struggle.
Dalits which was not given its due
importance. He starts with India‘s First
Revolt against the British Raj, There is no doubt that Rise and Role of
particularly with reference to Santhal – Marginalised Communities in Indian
Munda Rebellions Act. Here, he gives Freedom Struggle is a well-researched
glimpses of the contribution of Birsa book and it is a must-read book for those
Munda towards freedom movement. He who want to know the untold story of the
mentions that the Indian rebellion of May Freedom Struggle. The research was
1957 is wrongly considered as the first sponsored by the Institute of Objective
war of Indian Independence, Studies, New Delhi and published by
overshadowing the Santhal Revolt of Genuine Publications and Media Pvt.
1855-56 which was a large-scale Ltd., New Delhi.
rebellion in northern and central India (www.genuinepublications.com).
against the British East India Company
Rule. The researcher has already
pointed out that the 1957 war of
Independence was actually inspired by
Matadin Bhangi38, a Dalit. His fight over
38 Rediff.com News (November 2005), Dalits took

part in 1857 revolt: Study, Accessed from
https://www.rediff.com/news/2005/nov/10revo
lt.htm
Contesting Marginalisations : Conversations on Ambedkarism & Social Justice
By Vidya Bhushan Rawat.
Many Ambedkarites while expressing, Balley, V T Rajshekar, Raja Dhale, Vijay

their experiences or thoughts, in a formal Surwade, and many others, as well as
format like a book always have those who may not claim to be
limitations. The structured writing has Ambedkarites, yet remained supporters
helped to understand their thoughts and of the movement and vision that Dr.
philosophy but discussions in the form of Ambedkar espoused for, such as Dr. R M
informal interviews result in bringing out Pal and Mr. Anand Patwardhan, you
many issues the person may not have must read this book. In this book you
expressed in his / her formal writings or will read Mr. Anand Teltumbde‘s fierce
speeches. Here is a book that will help critique but also Mr. A K Biswas and
you get an insight into many complicated Manohar Biswas‘s narratives about the
issues on which the person has not dominance of Brahmanical politics in
written anything but have views and West Bengal. The conversations are
experiences which they want to write or wide-ranging with activists as well as
express but somehow left out in this human rights defenders in India, Nepal,
busy world. Bangladesh, the United Kingdom and the
United States of America. For the first
time, here is a book that gives you an in-
depth understanding of caste, race, class
and other ethnic issues. The
conversations are also about the
Dravidian legacy of EVR Periyar as well
as the issues of Chakmas in Bangladesh
too. The Dalit question in Nepal is well
discussed with an Ambedkarite as well
as one leader of the left movement in
Nepal. You can also read the fascinating
work of Ambedkarites in the UK through
the prism of Ms. Santosh Dass, Mr. Arun
Kumar and Mr. Bishan Dass Bains. A
well explained interview with Prof. Kevin
Brown about the issues of African
Americans as well as his fascination with
Dr. Baba Saheb Ambedkar.
Live recording of some of these interviews
are also available in the form of Videos
and have been uploaded on Lokayat
YouTube Channel. The link to the
Lokayat Channel is as follows:
https://www.youtube.com/channel/UCRjJnj1CEvtLdx
Therefore, in order to understand 7AcCim6Pw/videos)
Ambedkarism through the eyes of
Ambedkarites like Bhagwan Das, L R This 323-pages book, published by
Peoples Literature Publication, has 22
interviews from across the globe and age The detailed reviews of this book can be
group. Mr Rawat has interviewed many found at the following links:
veteran Ambedkarites who had the 1. Bhupinder Singh (2017), The Wire,
opportunity, in person, to work & ―Review: What Ambedkar and His Legacy
interact with Dr. Ambedkar and learn Mean to People Today‖. It can be accessed
from him directly. It is a very important from online source at
https://thewire.in/books/ambedkar-legacy-
book to understand the Ambedkarite activists-contesting-marginalisations-review)
movement over the years.
2. Akhil Alha (2019), Social Change
49(4):730-733 • December 2019, "Book
review: Vidya Bhushan Rawat, Contesting
Marginalisations: Conversations on
Ambedkarism and Social Justice, Volume I"
It can be accessed from
https://www.researchgate.net/publication/3
38078013_Book_review_Vidya_Bhushan_Ra
wat_Contesting_Marginalisations_Conversati
ons_on_Ambedkarism_and_Social_Justice_V
olume_I/link/5e01e82ba6fdcc28373aaa4d/d
ownload
This book can be purchased at the below-

mentioned links:
http://peoplesbookshop.com/product/conte
sting-marginalisations-ambedkarism-social-
justice/

Caste Matters
By Suraj Yengde
Anti-racism and Accountability,

Shorenstein Center on Media, Politics
and Public Policy at the Harvard Kennedy
School. Suraj has been writing in the
field of Caste, Race, Ethnicity Studies,
and inter-regional labour migration in
the global south. Currently, he is
involved in developing a Critical Theory of
Dalit and Black Studies. Dr. Suraj is
nominated to India's highest literary
award, "Sahitya Akademi" and he is a
recipient of "Dr. Ambedkar Social Justice
Award" Canada 2019, and ―Rohith
Vemula Memorial Scholar Award" 2018.
He is also the author of Buddhist Voice
for the last few years.
Caste Matters is proved to be an

explosive book on the subject. In this
book, Dr. Suraj has described his gut-
wrenching experiences of growing up in a
Dalit inhabitation. He has discussed the
multiple humiliations suffered by the
Dalits in everyday life.
Caste Matters has been in news and one

of the most talked-about books since its This path-breaking book reveals the
publication in 2019. It is published by situation in India so that readers can
Penguin Random House. Suraj Yengde is visualize how caste crushes human
a first-generation Dalit scholar. Suraj is creativity and is disturbingly similar to
India‘s first Dalit Ph.D. holder from an other forms of oppression, such as race,
African University (University of the class and gender. At once a reflection on
Witwatersrand, Johannesburg) in the inequality and a call to arms, Caste
nation's history. The book has already Matters argues that until Dalits lay claim
made waves and within few weeks of its to power and Brahmins join hands
publication, the book Caste Matters went against Brahmanism to effect real
for reprint. Caste Matters was recently transformation, caste will continue to
featured in the prestigious "Best Non- matter.
fiction Books of the Decade" list by The
Hindu. Presently, Suraj is a postdoctoral
fellow at the Initiative for Institutional

Ambedkar, Gandhi and Patel: The Making of India's Electoral System
By Dr Raja Sekhar Vundru
In 1931 Mahatma Gandhi and Dr. B R in 1948. Sardar Patel tried to abolish
Ambedkar met in London and clashed on reserved seats for Dalits also in 1948
the future of India's electoral system. only to be thwarted by Ambedkar. Those
Later in 1932 when the British reserved seats continue.
announced reserved seats for dalits, Based on a singular pursuit of tracing
Gandhi went on a fast unto death. the electoral system and methods that
Ambedkar saved his life by agreeing to define India-the world's largest
the changed terms of representation, democracy, this book is the first to
which changed the course of electoral document the evolution and account of
system of India39. electoral history of colonial and
independent India. Do we know how
Sardar Patel and Gandhi used electoral
system to integrate India? Since the first
provincial elections in 1937, do we know
that double member constituencies
existed till 1961, only to be abolished by
Jawaharlal Nehru? Do we know that
Ambedkar lost his first election in
independent India because voters threw
away their ballots? If we need women
reserved seats, we need to know that we
might have to try to double member
constituencies. This book tells all.
The story of electoral thoughts and ideas
of Ambedkar, Gandhi and Patel and
Ambedkar's struggle to get a
representative electoral system appear
for the first time in a book. In India only
election results are predicted, analysed
and compiled. The electoral method that
determines India's every election comes
into focus in this book. Can any political
party get away without offering tickets to
one minority community or Dalits? The
history is the answer to the future -
through this book.
The Gandhi - Ambedkar engagement was A detailed Book Review of this book can be read at
only on the electoral system and method the following link :-
of election by separate electorates which News 18 Books, "Review of the book Ambedkar,
Muslims enjoyed till then. Till the Gandhi and Patel: The Making of India‟s Electoral
partition of India in 1947, the draft System by Raja Sekhar Vundru, Bloomsbury",
Constitution provided reserved seats for https://www.news18.com/news/books/review-
minorities and Dalits, which Sardar Patel of-the-book-ambedkar-gandhi-and-patel-the-
making-of-indias-electoral-system-by-raja-sekhar-
chose to abolish. The fate of India's
vundru-bloomsbury-1596639.html
electoral system shifted to Ambedkar and
Sardar Patel after Gandhi's assassination
39
Accessed from
https://www.kobo.com/ww/en/ebook/ambedkar-
gandhi-and-patel
The Corporate Buddha: Strategies for Composure, Confidence and Control
By Randiv Mehra
extra-ordinary wisdom of The Buddha is

presented in terms of three key strategies
which when implemented lead to our
spiritual innovation. We become wiser,
release our great potential, create new
possibilities and lead ourselves to better
work, a better life and a better destiny.
The teachings of The Buddha with the

correct interpretation can be a game-
changer. They enable healing,
improvement and transformation not
only for us but our world and reality as
well. There are ways to attract fewer
problems, less negative people, less
negative outcomes and thereby less
The book is published by Bloomsbury
negative emotions. There are instead
Publishing India Pvt. Limited and it is
ways to attract better people, better
worth investing time in reading this
places, better work and better outcomes
book. A must read book for Corporate
leading to more positive emotions. One
Professionals.
can take charge and control of life. The

Dr Babasaheb Ambedkar and 21st Century
By Dr. Girish Jakhotiya
Dr Jakhotiya is very frank in his writing

with a focus on the welfare of the
innocent masses. He presents his own
innovative analysis of the teaching of
Lord Buddha and the advice given by Dr.
Ambedkar. Dr. Jakhotiya presents many
pragmatic solutions to today‘s complex
problems using the doctrines of Buddha
and Babasaheb.
This book has received/won the following

two awards:-
1. Maharashtra Granthottejak
Sanstha Award (previously known
as Deccan Vernacular Translation
Society, Pune),
Dr. Girish Jakhotiya is a well-known 2. Bhai Madhavrao Bagal Award. This
author having won ten awards so far. He award was given by the
is a reputed international business Government of Maharashtra every
year for outstanding work by the
consultant and a noted economist. The
writers.
book “Dr. Babasaheb Ambedkar Ani
Ekvisave Shatak” is a Marathi book that The Books for review in this e-
has been well accepted by the wider magazine can be sent to the
following address :
spectrum of readers. This book highlights
the vision of Dr. Ambedkar towards the Dr Anil Yadavrao Gaikwad
future of the country. This book has five B-62, Yamuna,
Sector – 3
parts which mainly deal with Dr.
Srishti Complex, Mira Road (East)
Ambedkar‘s view about religion, society District Thane, Pin 401107
and nation, economics and common Maharashtra State,
people, the leadership of masses, Islam India
and the world and social Phone +91-9821141819
entrepreneurship.

Acknowledgements of Marathi Books
Books by Dr Shashikant Lokhande

Books by Dr Shashikant Lokhande

Books by Mr. Machindra Kamble

Book Published by Anand Publication
Book by Dr. Milind Kasabe

Readers Voice
Thanks for the magazine.
It is informative and insightful and I read with great interest.
Sudatta Eng,
For You, Editorial Supervisor,
Singapore
Congratulations on publishing an excellent publication on Buddhist News. It has

some excellent articles of interest to anyone interested in Buddhism.
Anil Perera
Australia
Could you please kindly let me know how can I subscribe / receive regular Buddhist
Voice e-journal? It is excellent. It was forwarded to me by friends and I shared it with
my Buddhist colleagues.
Dr. Jana Fernando

New Zealand
I read the latest issue of Buddhist Voice, which is of high standard. I appreciate your
efforts to promote Buddhism in India and elsewhere. Well done and keep up with the
good work.
I am Sri Lankan Buddhist. I have written many articles about Buddhism and Law (I
am lawyer by profession).
I have written an article titled ‗Why Anagarika Dharmapala is important to the Indian
Buddhist.‘
If you are happy to publish it, I am happy to email it to you.
Chanaka Bandarage
Sri Lanka
Buddhist Voice Issue is really informative and insightful. There is so much to learn
and share with peer, friends and students. You worked very hard on compiling this.
Authors also shared their scholarly work. Congratulations. Keep it up.
Dr. Prabha Tirmare

Professor
Mumbai, India
You can download old issues of Buddhist Voice from following link
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Social distancing is not a new concept for

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Prof. Kancha Ilaiah suggests that we Caste discrimination and untouchability

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Mrs. Leela Prakash Kakade

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Sampatrao Shamrao Bankar Baba

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Yadavrao Sadaram Gaikwad

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Vijit Indrajit Thorat

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The conference of the world fellowship of Hinduism. It was during Brahminic

27 Bauddha Dharam hi Manav Dharam (Hindi) –

Anil Yadavrao Gaikwad.

Prof. Sudhakar Arjun Pawar

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Mrs. Kausalyatai Shankarrao Dhage

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“Do not dwell in the past,

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Mrs. Vimaltai Chandrakant Kharat

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protected Ambedkarism in the purest

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Mrs. Indubai Ratanrao Dandge (Anavikar)

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that he built along with Jyothi (his life

minorities. She never bothered about how

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Mumbai is a metropolitan city having a

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under the leadership of Mr. Kanshi Ram,

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Mr. Raju Kamble switched his job to an

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Dr. Anil Yadavrao Gaikwad delivered a lecture on “Managing Finance in an Enterprise” at

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समग्र पररितानाद्वारे बहुजन समाजात चेतना मनमााण

यह जजदगी की िही मसगरे ट है आपल्या लेखाांद्वारे ‚ पुस्तकाांच्या आमण व्याख्यानाांच्या

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