Distinctive similarity of thoughts and Actions Of Dr. Baba Saheb Ambedkar and Kabir

Distinctive similarity of thoughts and Actions Of Dr. Baba Saheb Ambedkar and Kabir Kabir (1398-1518) Bhagati cult must have been clearly and strongly cultivated in the thought process of family members of Bhimrao Ambedkar, a Mahar by caste. Mahar were low caste Hindus. Bhima’s parental and maternal families had great faith and following of Kabir Bhagati cult. The Britishers had abolished caste barriers for at least in their armed services. Britishers also had established education standards for its soldiers as per their ranks. Ramji Sakhpal’s brothers and father Malogi Sakhpal were in army so have had attained required education standard. Bhimrao’s mother Bhimabai had her father and six uncles all subedar Majors in the British Army, so were educated too. They all belonged to Sant Mat cult with Kabir teaching engrossed in their life following. Kabir devotional songs were sung twice daily in his house. In the morning and evening every family member had to join without fail. Any child who tried to skip was admonished. Although Bhimrao Ambedkar had listened in apt attention from his father stories of Ramayana and Mahabharat but still he had in his life followed ideals of three icons “Buddha, Kabir and Phooley”. Bhimrao took them as his Gurus. Dr. Baba Saheb Ambedkar was engrossed with the ideals and Bhagati songs of Kabir so deeply that on the list night of his life, before retiring to bed he was singing “ Chal Kabira,Tera Bhav Sagar Dera” . This showed that Dr. Ambedkar’s Kabir Bhagati had given him life’s insight realities so he knew his end was near. Let us in brief find how far they had similarities in their thought and action. Kabir, a Muslim born, was par excellent Bhagati Movement Saint. Kabir was said as “Kabir is Supreme God “- Guru Nanak Dev Ji ( SGGS page 721) . Dr Saheb Ambedkar and Kabir discarded what was unstainable on practical life critical reviews. Kabir decried all what was projected as religious acts, but actually not found so. Bhagati revolutionary saints discarded such facts, irreligious void acts imposed by Brahmin and Muslim priests (pujaris) on simple, poor, illiterate people but having deep faiths in religion. These saints closely looked into the partibility of religious norms, they understood that Hindu religion norms grant all fruits for upper castes and useless wastes to shudras, taking that too an act of favour to them, from upper castes. They found that Hindus had banned for shudras wearing new clothes, ornaments, eating fresh food and decent means of life. Along with shudras Hindus treated women with bias so enslaved them, blocking all their human rights including rights to own property and leading independent life. Due Brahminical unnatural resources divide, Shudras had to sustain life even on carcases of dead animals. The Bhagati movement Saints found that Hindu have concocted stories of caste norms therefore not acts of God. These saints even found ill-founded Hindu techniques to ward off troubles through variety of Dogmas, Havans (Burning of cereal’s and Ghee in fire) Yaagya (Religious sacrifice with feasts), ritual’s, like 68 Tirath yatras to take bath in Holi water courses, Karvat (Sawing of human bodies of rulers,rich), Sharaada (funeral and periodic ceremony for dead), Varat (Austerity, fasting). Such practices were nothing except creating fear psyche and looting resources of people with promises of warding off effects of bad karmas and diseases. To avoid Nark (Hells) and welcome to Sawarg (heaven) enjoyment after death to those who followed Brahmin dictates. But saints found these nothing but unfounded false claims by thugs cheats. Such were Brahmanical mind woven religious complexities that their utility could not face serious reviews besides being beyond the understanding of common persons. Such futile acts had to be performed by engaging Brahmins, Bhudevas (Gods on the earth), a perennial source of Brahmins livelihood. Brahman’s Vedic scripture language was Sanskrit. Why Hindu deities understood only Sanskrit was a mystery. Against this Saints used common man’s language in their discourses. Although Dr. Ambedkar knew 9 languages but used local dialect to address masses. Hindus had strictly demonstrated over period of time that they can suffer loss of their followers but cannot compromise with their Sanatandharma or Chaturvarna norms. Chaturvarna religion was based on Manusmiriti and Vedas foundation so immune to doubts and questioning. This non compromising Hindu attitude created grounds for conversion of masses to other religious faiths. This way one time in majority Hindus got reduced to 70%, with Muslims 21 % and Christians 1%, others 8% in 1901 census. Dr. Baba Saheb carried for 5 years agitation for entry of Shudras into Kala Ram temple Pune1930, burnt Hindu Law rules book Manismirity1925, carried Mahad water protest to warn Hindus to mend their ways towards his people, but all in vain. Many such earlier attempts for temple entry like Menakshi temple (Madras)1874, Amravati temple entry1928, Vikom temple Trivandrum 1924 also failed due to Hindu hard-line thinking. Dr. Baba Saheb was fully convinced of fact that his people will not get Human Rights as Hindus. So, he publicly announced at Yeola Maharashtra to leave Hinduism on October 16, 1935. He got converted or say, join back ancestral religion Buddhism in 1956 with lakhs of his followers. Some unbiased historians say creation of Pakistan gave Hindus, in disguise, 85% majority with ruling edge for 15% upper castes. The brahmins must have been afraid of any future dangers like Buddhist conversion of past, if shudras revolting and united against them. These Brahmin designated shudras were one-time Buddhists. So, to ward off such possibilities Brahmins created water tight divisions of castes, sub castes, gotras and more among shudras. Brahmins created for them distinctive visual division marks like Tilak( for head colour mark), Yagyopaveet ( Holy thread) chotti ( Long hair curl on head),special styled Dhoti (lower body covering) beads wearing etc. To this Kabir declared futile, no relevancy for worship. these futile “ Malla Tilak Lagaye Ke,Bhagat naa Ayi Hath, Darri Munsh Mundaye Ke Chaley Duni Ke Sath”. Means:, By wearing Beed neckless onecannot gain progress in worship. What is the use to shave off beard, moustache,if one has to follow world ways. The job profiles divisions was declared for society wellbeing, but actually it was division of workers. Brahmins divided them as those who could enter homes of three upper caste, touch them, for their services like barbers, carpentry, potters, washermen, cleaning utensils, cooking, so they were touchable shudras. Other shudras who were to perform outside services jobs like, watchmen, carry messages to distant places on death, marriages etc, cobblers, weavers, arcticians, musicians, drummers, gymnastics, snake charmers, animal rearing, removing dead animals, cleaning and watering streets, flushing floors, toilet, midwifery duties, carry out night soil etc. they were called Ati Shuras and they had to live outside upper caste inhabitations. These castes divide was as many as 6743 and constituted 65% of Indian population (Mandal commission report 31 Dec 1980). The majority of minorities, Muslins, Sikhs, Buddhist, Jains (20% of Indian population) are converters from Hindu Shudras. As published by Government of India in 2014, Socio Economic and Caste Census 2011 conducted by the Registrar General of India has come out with 46,73,034 categories of caste, sub-caste, synonyms, different surnames, gotras in the caste and clan names (Deccan Herald. 17 July). Baba Saheb Ambedkar torpedoed this Brahminical thought and Joined Buddhism on 14th October, 1956 to make way for all Shudra classes to leave their Hindu caste divides and be one as Buddhist, where there is no caste divide. Dr. Ambedkar’s value-based arguments in three Round Table Conferences, meeting and memorandums to British delegates had already got untouchables divide confined into only three categories as SCs, STs and OBCs in 1931 census estimates. All Bhagati movement saints namely Nam Dev, Fareed, Nanak, Ravidas, Tuka, Sain, Bulley Shah , Hafiz, ,Chokhamela etc. were firm in their beliefs but mild in their words. Kabir was bold, fearless and undaunted in dealing with his opponents. Meaningful, fearless and boldness in his expression was unique. Similarly, Dr. Baba Saheb had value base and clarity of expressions. So both never shrieked in their views, no matter the person addressed was a king or pauper. Dr. Baba Saheb told on the face Mahatma Gandhi, uncrowned king of Congress and Chaturverna Hindus, “Mahatmas have come and gone but problem of my people has remained”. Kabir told Brahmins who bosted their clan purity “ Maila Brahma, Maila Indu, Ravi Maila hai Maila Chand ,Meaning deities like Brahma, Indra are polluted; the Sun and the Moon also polluted (SGGS Ang 1158). For such boldness both had to suffer for sticking to their set life goals. Kabir suffered Sikandar Lodhi’s excesses and Baba Saheb Ambedkar faced a number of life elimination attempts. Baba Saheb had taken strong but correct, justified position, before reaching listed conditions before signing Poona Pact in 1932. Hindu leaders were adamant not to heed conditions offered by Baba Saheb to allow scraping untouchable’s Dual Voting Rights given to end communal tangle through franchise. Instead, the Hindu reactionaries had threatened Baba Saheb to cremate him alive the pyre of Gandhi, if Gandhi died due to his undertaken fast and hard line and delaying tactics of Dr. Ambedkar in accepting offered conditions. The political reservation of seats in legislation and reservation in government services, as percentage of population of Scheduled Castes and Scheduled Tribes, to total Indian population, was churned out by Baba Saheb through negotiation in Poona Pact 1932 in lieu of Dual Voting Rights. Even political seats were increased from 71 to 148 in provincial and central Assemblies. Baba Saheb gave second birth to Gandhi following Lord Buddha’s principle of showing compassion even for one’s rivals. Both Kabir and Baba Saheb Ambedkar were exemplarily great in their fields of working. Kabir a truthful mystic saint and was lover of all humanity, whereas Baba Saheb was a political giant with world class knowledge and skills. Both loved all creations of Almighty Supernatural Power, with variety of names Muslims, Hindus, Sikhs, Jains, and salutations with malice towards none. Bhagati Movement saints were in fact religious revolutionary and opposed all unreligious theories preached by Brahmin learned persons in the name of mysticism. The Brahmin policy framers to innocent seekers of God realization with sole moto of Eking out their livelihood and keep enslaved shudras. Baba Saheb was for socio-, political equality for all human and Kabir for socio-religious equality. Kabir has enormous literature in his name and Baba Sahib ‘s writing and Speeches are contained in about 22 volumes in English alone published by the Maharashtra Government besides in other languages. His personal library with 50,000 books was a world unmatched record. Baba Saheb had command on 64 subjects and he knew 9 languages (Hindi, Pali, Sanskrit, English, French, German, Marathi, Persian, and Gujarati).Kabir had no schooling but used words of variety of langages in his Bhajans. Renowned authors Karine and W.H. McLeod in their book “The Saints” published by Motilal Banarsidass has given following details of Kabir works in an easy by Linda Hess. 1. Guru Granth Sahib 226 (Padas) distributed in 16 Ragas. With 237 or 239 Salokas. 2. Panchvani 810 Sakhis in 59 sections or angas with384 pads. 3. Kabir Bijak has 84 Ramainis,115 Sabadas,353 sakhies , 34 miscellenious. Saints decried all Hindu and Muslim religion building blocks, which they found unrealistic for spirituality. A powerful tool in the hand of Pujaris and Mullas was salvation , fears to reach heaven (SAWARG) and to avoid hell (NARAK) . Saint Palto in his Kundlian proclaimed: - “Sant Na Chayen Mukat Ko,Nahi Patharath Char, nahi Patharath Char Mukat Santan Ki Cheri, Ridhi Sidhi Par Thukan,Sawarg Ki As Na Heri” Kabir Ji said (Adi Granth Panna 969-16 Kabir) Kavan Narak Kaya Saward Vichara ,Santan Dou Radhey Hum Kahu Ki Kann Na Kadtey,Apne Gur Parsadey Meaning: - Saints neither seek salvation, nor worldly wealth’s, as salvation is under their command, they spit (discard) on miracle powers and have no desire for heaven, terming these as misconceptions. Meaning: Saints decry both hell (Narak )and heaven (Sawarg), as they have attained heights or salvations beyond Sawarg or Narak with the grace of their Guru . To explain useless caste divide Kabir Said Jat Nahi Jagdish Ki, Hari-Jan Ki Kaha Hoi. Jat Pat Ke Kich Main Doub Maro Mat Koi”. ( Kabir Granthawali-359) Meaning; If the Creator “Jagdish” has no caste, how a person can have it. Let no one get drown in the caste mud and dirt differences’ so give no importance to castes. Jat Pat Puchhey na koi,Har ko Bhaje so Har Ka hoi While decrying bathing in designated water sources, performing human and animal sacrifices Kabir said (Adi Granth Panna 656) “ Kayya Manjis Koun Gunna, Jyon Ghat Bhitar Malna. Meaning :- bathing and washing of body has no spiritual Layoki Athsath Tirath Nayi Kayorapan Tyon na Jayi”.. use .It is like cleaning an empty earthen pot. If a bitter guard is made to wash in sixty eight holi water of designated rivers/tanks (Tiraths for Hindus),it does not lose its bitterness. The Maan or mind cannot be controlled by external means. Ajamedh, Gomedh Yag,Ashawmedh, Narmedh, Meaning:- Slaughtering animals like goats, cows, horses Kahey Kabir Adharam Ko Dharam Bataven Ved and men as oblation in religious sacrifices Kahey Kabir Adharam Ko Dharam Bataven Ved along with religious books including Vedas ( Kabir Shabdawali page 353) preach against true religious norms, so said Kabir). Saint Namdev sayth about falsehood for pretending bhagati means, “Sanp Kunj shorey, Vikh Na Tiyage,Udhak Mahin Jesse Baggu Dhain Mandey”. (Satgur Namdev panna 485) As a snake can off load old skin, but not the poison and a crane pretends to be engrossed in worship but as soon as it finds a fish, it pounces upon and swallows it. Similarly, a person engaged in worldly ills behaves as if a great worshiper of God but does not lose ego and continues to be hardhearted. Saints among whom over 90% were from Shudra casted disapproved the Brahminical methods of living on alms. Kabir Sahib Said, “I shall prefer to die than living on begging”. Guru Ravidas Said, “I always keep my mind absorbed in Lord’s worship and my hands remain engaged in earning for livelihood”. Dr. baba Saheb in his hard days worked very hard to support his family. His wife Mata Rambai joined hands to earn and support both family and her husband her Saheb. These saints used “RAM” for the name of supreme being. Guru Granth Sahib used 2533 times, in Kabir vani’s 381,Guru Ravidas Vani in SGGS-22,confusion was created by vested interests that the Saints worship “Ram” who was said to be son of Dashrath and Sita’ spouse. But is actual theses Saints were not worshiper of that Ram. Namdev said “Ram Japat Koi Naa Tariyo” (GGS1105). In his 22 comandments ( 22 Pritiyans). Baba Saheb pledged to not worship any Hindu deity. Kabir ji said to clarify “Ram Bhara Ki Ramhi Jaya “ Meaning Is Raja Ram greater or One, Who has given birth even to Raja Ram. Kabir Ji described not one but four Rams:- “ Ek Ram Dashrath Ka Beta,Ek Ram Ghat Ghat Main Leta,Ek Ram Ka Sagal Pasara,Ek Ram En Sab Se Niyara”. Or One Ram was King Dashrath’s Son, One Ram is Mann ( mind power) residing in all humans, One Ram is Kal ( Dharam Raj) who mages Triloki affairs and one Ram is above all other three, to whom he worships. Then in whom Kabir hath mystic faith, Kabir clarified in explaining “Kabir Ke Swami Esey Thakur, Ja Ke Mai Na Bap Re” i.e. He is beyond birth and death circle and so Immortal. These Saints said loudly that Creator is not approachable by wondering outside, observing celibacy, body decoration, fasting and reading Holy literature books. Explaining futilities of religious books and their reading for gaining spirituality Kabir Said “Ved Puran Parey Ka Kaya Gunn, Khar Candan jass Bhara” meaning reading Ved Puran are as useless for a mystic purpose as Sandalwood load pack on a pony , donkey. Baba Saheb Dr. Ambedkar in 1936, wrote, “The Hindu religion, as contained in the Vedas and the Smritis, is nothing but a mass of sacrificial, social, political and sanitary rules and regulations, all mixed up. What is called religion by the Hindus is nothing but a multitude of commands and prohibitions.” (The Economic Times Politics updated 24 Jan,2017) All realized body souls said “HIS abode is human body”. To find Him one has to seek guidance from a “Realized Soul”, called Guru, Peer, Murshid and concentrate within human body. EACH HUMAN FRAME IS HIS ABODE. Even apostle Paul called human body as “Temple of Living God” “Or do you not know that your body is a temple of the Holy Spirit within you” (1 Corinthians 6:19-20 (ESV). In spiritual terms, it often feels that we’re at war with our flesh. And, I’m not just talking about the battle of the bulge. Some religious and theological perspectives posit a stark dichotomy between the flesh and the spirit. God, however, proves once and for all that the flesh is not inherently bad or sinful by the incarnation of his Son. Jesus became flesh and dwelt among us (John 1:14). Buddha said, “Be thy own Light”. Baba Saheb followed this principle and strained his body in getting world’s highest academic degrees, so knowledge. His Alma Mater Columbia University compiled knowledge Bank of its students in last 100 years and found Baba Saheb topping the list Based on a global survey called "The Makers of the Universe" a list of top 100 humanist people of the last 10 thousand years was made by Oxford University, in which the fourth name was Dr. Babasaheb Ambedkar. Kabir gave greatest message to fighting forces of evil and suppression for the safety and welfare of weak masses and even not worry from such a death by getting cut into pieces. He said “Soora So Pahchaniye,Jo Lare Dinn Ke Haith,Purja Purja Katt Marey Kabhun Naa Chhorey Khett.”.This also applies equally to the spiritual exercises to enter sub conscious state of human body. Dr. Baba Saheb Ambedkar lived and died for the upliftment of weak including women. Despite being world’s highest qualifies,held highest offices,but when died had a debt of Rupees ten thousands on his head. Hour of his children died in fancy due to unviability of medical care. Kabir left Banaras for Maghar his last days, died in poverty ridden conditions. Kabir had travelled far and wide to spread his message of love, devotion and stand by the oppressed. In India Kabir’s teaching is every household lore and have many followers. Unlike Brahmin and Muslim godmen who could not cross their religion boundaries. Hindu, Muslim,Sikhs seek guidance from the Kabir teaching. However, Kabir stressed more on Bhagati and so building moral values with an eye for spirituality and salvation. All his teaching was directed towards Mukti, rescue of soul from worldly bondage of 84,000 births and deaths cycle. His stress was to achieve targets of soul advancement as per Hindu shastras but with enhanced moral values by sticking living in the life circumstances as per one’s birth. His life approach seemed directed towards goals fixed by Brahmana Shastras with modified ways and means. He believed in present life fate good or miserable due to past karmas. So stressed to follow quality karmas for better fate in next birth to make life comfortable. This way he worked to improvement of means not smashing the system. Kabir could not challenge Brahminical curse of control over all worldly comforts. But Dr. Baba Saheb Ambedkar did not believe in karma theory. He said shudras life was made hell deliberately by acts of Brahmanas and not of any Godly acts. It was a Brahminical mischief to have moral, body, financial control on shudras for self-comforts, hiding under the carpet of God’s will. Brahmins claimed that all that is on the earth belongs to them by act of God and their service was supreme ,for human all on the earth, without query. Even Rajas had to acts as per commands of Brahmins. Brahmin’s word was rule, his actions had no appeals. He was judge, attorney, appeal police for others. Brahmin’s curse could spoil next birth comforts as self-claimed by them. Dr. Baba Saheb Ambedkar contested this as a deceit full act of Brahmins. Dr Baba Saheb snatched due rights of his people from Brahmins on the strength of his knowledge. He burnt the law book of inequality “Manusmiriti” and as Modern Manu gave Indian its Constitution based on Justice ,Liberty, Equality and Fraternity for all. Barriers of caste, sex, color, economies, place of birth were smashed. All those Laws which did not confirmed to Socialistic, Democratic, secular Republic Character of India were removed. Untouchability, the deadliest weapon of Brahmin was banned by act of Constitution. Practice of untouchability in any form was made non bailable and punishable act. State resources belonged to all Indians. Community welfares was the first charge to budgetary provisions. Everybody had to follow Constitutional Law in the country. None was above constitutional provisions. So, act of Dr. Baba Saheb Ambedkar completely changed the world for past time unprivileged persons. Slavery cage of lowly graded human by Brahmins was broken and all given equal share in Indian open sky. Words 3543 Dated 28th January,2022,

माता सावित्रीबाई फुले और भारतीय महिला अध्यापिका

माता सावित्रीबाई फुले और भारतीय महिला अध्यापिका (3-1-2022 को पड़ने वाले 192वें जन्म दिवस पर भारत की प्रथम महिला शिक्षाविद को याद करते हुए) द्वारा :- ई. हेम राज फौंसा दिनांक 3-1-2022 भारतीय प्राचीन संस्कृति और इतिहास में महिलाओं को देवी, संत और कवि के रूप में माना जाता है। आधुनिक समय में हम दुनिया में सबसे बड़ा लोकतंत्र होने और निकट भविष्य में एक महाशक्ति होने की संभावना के बारे में दावा कर सकते हैं। लेकिन सच्चाई यह है कि आज तक भारत में नारी उत्पीड़न स्पष्ट रूप से दिखाई देता है, महिला उच्च या निम्न जाति से आ सकती है, पुरुष प्रधान भारत में उसका भाग्य कमोबेश एक जैसा है। लेकिन निचले तबके और जाति की महिलाओं को एक महिला और दूसरी वंचित जातियों से संबंधित होने के कारण दोगुने नुकसान होते हैं। निम्न वर्ग की महिलाओं को लोगों में निरक्षरता के उच्च प्रतिशत के कारण और बहुत रूढ़िवादी धर्म का पालन करने के कारण भी समस्याओं और भेदभाव का सामना करना पड़ता है। इन महिलाओं द्वारा सामना किया जाने वाला भेदभाव मुख्य रूप से अन्यायपूर्ण प्राचीन कानूनों और रीति-रिवाजों का प्रभाव है जो पीढ़ी से पीढ़ी तक पारित हो जाते हैं। निचली जातियों में शिक्षा की कमी के कारण, इन अन्यायपूर्ण कानूनों और रीति-रिवाजों को कभी चुनौती नहीं दी गई, लेकिन व्यापक रूप से स्वीकार किया गया। एक दण्डनीय अपराध घोषित करने के बावजूद गुप्त रूप से पालन की जाने वाली कुरीतियों में से एक कन्या भ्रूण हत्या है। महिला शिशुओं को गर्भ में ही मार दिया जाता था और उन्हें सूर्य की रोशनी भी देखने की अनुमति नहीं होती थी। महिलाओं की जनसंख्या में प्रति 1000 पुरुषों पर 900 से भी कम की गिरावट सरकारी एजेंसियों के लिए चिंता का विषय है। यह माना जाता है कि लड़कियां परिवार के लिए एक दायित्व हैं। दहेज की मांग के कारण उन्हें अंत में परिवार का पैसा खर्च करना पड़ता था। इसी तरह, परिवार को यह महसूस हो सकता है कि वे केवल किसी और के लिए लड़कियों की परवरिश कर रहे हैं, क्योंकि लड़कियां अंततः दूल्हे के घर का हिस्सा बन जाएंगी कि किसी और की लड़की उनकी दुल्हन बनेगी। मनुस्मृति (9:3) में कहा गया है कि स्त्री स्वतंत्रता के योग्य नहीं है। अछूतों और हिंदू धर्म में सभी महिलाओं को शिक्षा से वंचित या प्रतिबंधित कर दिया गया था। महिलाओं में शिक्षा की कमी और अछूत (अब दलित कहलाते हैं) ने अस्पृश्यता, अपनी संपत्ति के अधिकार की अनदेखी, किसी की संपत्ति की रक्षा करने का अधिकार, सती, देवदास, दहेज, भ्रूण हत्या, गरिमा का जीवन, गुलामी, अत्याचार, और अन्य दमनकारी नियंत्रणों के लिए जगह बनाई। जैसे उच्च जाति के हिंदुओं द्वारा विशेष रूप से प्रोहित या ब्राह्मण जाति द्वारा बहुसंख्यक आबादी के साथ अमानवीय व्यवहार। केवल उच्च जाति और जाति समर्थित नियमों ने अपने लिए ही केक भुना। भारत ने सदियों से अपनी स्वतंत्रता खो दी क्योंकि केवल एक सूक्ष्म अल्पसंख्यक पुरुष क्षत्रियों (कुल जनसंख्या का लगभग 6%) को देश की रक्षा का काम सौंपा गया था। केवल एक हाथ पूर्ण आक्रमणकारियों ने भारत को लूटा, बहुतों को मार डाला और हमारी महिलाओं सहित भारी लूट के साथ भाग गए। ब्रिटिश ईस्ट इंडिया कंपनी नियम की स्थापना के साथ, इसने 1813 तक भारत में शिक्षा की ओर कोई ध्यान नहीं दिया। 1813 में, पहली बार, कंपनी ने भारत में शिक्षा को बढ़ावा देने के लिए कुछ फंड की व्यवस्था की। शिक्षा का माध्यम अंग्रेजी था। वर्ष 1855 तक, केवल 1474 शैक्षणिक संस्थान थे जो बीस करोड़ की आबादी के लिए सरकार द्वारा चलाए जा रहे थे या सहायता प्राप्त कर रहे थे। केवल 67,569 विद्यार्थी ही इन अन्तर्ज्ञान से शिक्षा प्राप्त कर रहे थे। चूंकि इन स्कूलों में अधिकांश शिक्षक ब्राह्मण थे, इसलिए उन्होंने सरकार में भी दलित और महिला छात्रों को शिक्षित करने से इनकार कर दिया। सहायता प्राप्त स्कूलों में यहां तक कि उच्च जाति के माता-पिता ने भी अपने बच्चों को उन संस्थानों में शिक्षा प्राप्त करने से मना कर दिया जहां दलित छात्रों को प्रवेश दिया गया था। लगभग 1628 ईसाई मिशनरी स्कूल थे जिनमें लगभग 64,000 छात्र थे। 1854 के वुड्स डिस्पैच के बाद से 1882 तक सरकार ने उच्च शिक्षा के लिए कुछ महत्वपूर्ण कदम उठाए, लेकिन प्राथमिक शिक्षा की लगभग उपेक्षा की गई। 1881-82 के आर्थिक वर्ष में, सरकार द्वारा शिक्षा पर खर्च किए गए 70,00,000 रुपये में से केवल 16,77,000 प्राथमिक शिक्षा पर खर्च किए गए थे। इस दुर्भाग्यपूर्ण पृष्ठभूमि के साथ महिलाओं और दलितों को शिक्षित करने के बारे में सोचना बेहद मुश्किल था। भारतीय इतिहास में जानी जाने वाली एक सुनहरे दिल वाली पहली महिला को सलाम, जो सामाजिक रूप से सबसे अधिक नफरत और शोषित "महिला" प्राणी सहित दलितों के सामाजिक उत्थान के लिए जीवित रही और मरी। उनका नाम सावित्रीबाई था जिनका जन्म 3 जनवरी 1831 को नया गंज, तहसील खंडाला, जिला सतारा, महाराष्ट्र में हुआ था। उनके पिता का नाम खादो जी नेवसे पाटिल था। उनके जन्म के समय, किसी को भी इस बात का एहसास नहीं हो सकता था कि प्रकाश की छोटी किरण जो सावित्रीबाई के रूप में पृथ्वी पर उतरी थी, कई लोगों के लिए मशाल वाहक बन जाएगी, जो दबे हुए, अनपढ़, बीमार, खराब कपड़े और बिजली के लिए एक मशाल बन गए थे। अपने ही देश और धर्म के लाखों लोगों पर जाति और लिंग के नाम पर अत्याचार करने वाले दमनकारी और उत्पीड़क। 1840 में 9 वर्ष की अल्पायु में उनका विवाह एक महान सामाजिक क्रांतिकारी ज्योतिराव फुले से हुआ, जो उस समय 13 वर्ष के थे। इसलिए सावित्रीबाई ने अपना नया नाम सावित्रीबाई फुले के रूप में प्राप्त किया। दो छोटी रोशनी का मिलन बाद में उनके लाखों साथी देशवासियों के लिए एक बड़े लाइट हाउस के रूप में उभरा और उन्हें उच्च जाति के हिंदुओं द्वारा उनके साथ किए गए अज्ञान, अशिक्षा और दुर्व्यवहार से बाहर निकाला। धर्म का नाम। उन्होंने संयुक्त रूप से भारत के पददलित लोगों को रीढ़ की हड्डी को सीधा रखते हुए सम्मान के साथ जीने के लिए संघर्ष किया। ज्योतिराव फुले, जिन्हें बाद में प्यार से महात्मा ज्योतिराव फुले कहा जाता था, ने घोषणा की कि निरक्षरता सभी बीमारियों का कारण बुद्धि की कमी है, जो बदले में नैतिकता की कमी का कारण बनती है, जिसका परिणाम ठहराव में होता है, धन और धन की और हानि को बढ़ावा देता है। इसलिए ब्राह्मणवादी साहित्य में शूद्रों और महिलाओं को शिक्षा पर प्रतिबंध लगाने से उनका सर्वांगीण पतन हुआ, इसलिए उन्होंने शूद्रों और महिलाओं को उनके समग्र उत्थान के लिए शिक्षा प्रदान करने को प्राथमिकता दी। सावित्रीभाई को शिक्षा उनके पति द्वारा मिशनरी स्कूल के अलावा घर पर भी दी जाती थी। ज्योतिराव ने 1847 में स्कॉटिश मिशन हाई स्कूल पूना से माध्यमिक शिक्षा की परीक्षा पास की थी और सरकार के अधीन किसी भी नौकरी को स्वीकार नहीं करने का फैसला किया था। पाइन की प्रसिद्ध पुस्तक "द राइट्स ऑफ मैन" को पढ़कर ज्योतिराव फुले के युवा दिमाग में क्रांतिकारी बदलाव आया और उन्होंने बदले में सावित्रीभाई के कोमल दिमाग को प्रभावित किया, जिन्होंने अपने जीवन और आराम की कीमत पर भी अपने पति को सामाजिक क्रांति के लिए मदद करने की शपथ ली। फुले दंपत्ति के इस तरह के कृत्य के लिए रूढ़िवादी उच्च जाति के हिंदुओं द्वारा शुरू किए गए शातिर अभियान के खिलाफ उन्होंने 1 जनवरी, 1848 को संयुक्त रूप से पहला बालिका विद्यालय खोला। शूद्रों और लड़कियों (सभी जातियों की लड़कियों) को शिक्षा को रूढ़िवादी हिंदुओं के कानूनों में गैरकानूनी के रूप में कोडित किया गया था, हालांकि उन्होंने "वेदस" नामक सबसे अधिक जानकार पुस्तकों का दावा किया था, लेकिन व्यावहारिक रूप से शूद्रों और महिलाओं के साथ जानवरों से भी बदतर व्यवहार किया। इस नए खुले बालिका विद्यालय में पढ़ाने के लिए कोई उच्च जाति का हिंदू शिक्षक आगे नहीं आया, जिसमें 2 अछूत लड़कियों के अलावा 4 हिंदू लड़कियों को प्रवेश दिया गया था। इसलिए, ज्योतिराव फुले द्वारा 1 जनवरी 1848 को सावित्रीबाई को इस स्कूल की प्रधानाध्यापिका के रूप में नियुक्त किया गया था। यह स्कूल बुधवारा पेठ में एक ब्राह्मण के घर से चलाया जाता था, जिसमें अधिकांश 4 ब्राह्मण छात्राएं थीं। रूढ़िवादी ब्राह्मणों ने शूद्र लड़कियों सहित महिला शिक्षा को आगे बढ़ाने के खिलाफ बहुत शोर मचाया, जो हिंदू धार्मिक मानदंडों द्वारा प्रतिबंधित थी। सावित्रीबाई जैसे ही अपने घर से स्कूल जाने के लिए निकलतीं, लोग उनकी गाय का गोबर और मिट्टी खराब करने वाली पोशाक पर फेंक देते, जिसे वह स्कूल में धोती थी और लौटने पर अपने आवास पर। हालाँकि उच्च जाति के हिंदूओं द्वारा उनके साथ किए गए दुर्व्यवहार ने उन्हें उनके दृढ़ विश्वास से नहीं रोका और उन्होंने सामाजिक परिवर्तन के लिए नेक काम किया। इसके बजाय, उन्होंने 15 मई 1848 को अछूतों की कॉलोनी में एक और स्कूल खोला और इसे उनकी विधवा भाभी (पति की बहन) श्रीमती द्वारा चलाया जाता था। सुगनाबाई। इस पर फिर प्रतिक्रियावादियों ने आपत्ति जताई और गोविंदा राव (ज्योतिराव के पिता) को गंभीर परिणाम भुगतने की धमकी दी, अगर वह अपने बेटे और बहू की गतिविधियों से खुद को अलग करने में विफल रहे। इसलिए गोविंदा राव ने दंपति को अपना घर छोड़ने के लिए कहा क्योंकि दोनों ने अपने मिशनरी प्रयास को छोड़ने से इनकार कर दिया। दोनों एक मुस्लिम मियां उस्मान शेख के घर शिफ्ट हो गए। श्रीमती 19वीं सदी की पहली मुस्लिम महिला शिक्षिका के रूप में जानी जाने वाली मियां शेख की बहन फातिमा ने इसी स्कूल में दलित बच्चों को पढ़ाना शुरू किया था. सरकार और सामाजिक हलकों में ब्राह्मण वर्चस्व के उन दिनों में यह एक अत्यंत कठिन कार्य था, लेकिन सावित्रीबाई ने अपने साहस, दृढ़ संकल्प, बुद्धिमत्ता और शिक्षा के प्रसार के माध्यम से दलित और महिला उत्थान के लिए अपनी प्रतिबद्धता के बल पर ऐसा किया। उनके सशक्त करण का एकमात्र मार्ग ज्योतिराव फुले ने ब्रिटिश सरकार को उच्च जातियों की शिक्षा पर राज्य के राजस्व का एक बड़ा हिस्सा खर्च करने के लिए दोषी ठहराया, जिसके परिणामस्वरूप ब्राह्मणों द्वारा सरकार के तहत सभी उच्च कार्यालयों का एकाधिकार हो गया। समर्पित युगल चाहते हैं इस एकाधिकार को तोड़ना चाहते थे ताकि पददलित जनसमुदाय को अपनी मातृभूमि में मनुष्य के समान अधिकार होने के संघर्ष के लिए तैयार किया जा सके। ज्योतिराव फुले के आग्रह पर लॉर्ड रिपन ने विलियम हंटर की अध्यक्षता में एक शिक्षा आयोग की नियुक्ति की। अंग्रेजी ईस्ट इंडिया कंपनी के बोर्ड ऑफ कंट्रोल के अध्यक्ष सर चार्ल्स वुड का भारत में अंग्रेजी सीखने और महिला शिक्षा के प्रसार पर महत्वपूर्ण प्रभाव पड़ा। जब 1854 में उन्होंने भारत के तत्कालीन गवर्नर-जनरल लॉर्ड डलहौजी को एक प्रेषण भेजा। वुड ने सुझाव दिया कि प्राथमिक विद्यालयों को स्थानीय भाषाओं को अपनाना चाहिए, उच्च विद्यालयों को एंग्लो स्थानीय भाषा और कॉलेज स्तर पर शिक्षा के लिए अंग्रेजी माध्यम अपनाना चाहिए। इसे वुड्स डिस्पैच के नाम से जाना जाता है। व्यावसायिक और महिला शिक्षा पर जोर दिया गया। भारतीय रूढ़िवादी समाज की भलाई के लिए अंग्रेजों द्वारा उठाए गए सबसे अनुकूल कदमों में से एक। अन्य बातों के अलावा वुड्स ने प्रभावित किया कि हर जिले में कम से कम एक सरकारी स्कूल खोला जाए और सरकार को हमेशा महिलाओं की शिक्षा का समर्थन करना चाहिए। यह भारत में पहली बार सभी के लिए शिक्षा का मार्ग प्रशस्त करने वाला हुआ। इस आयोग ने वुड्स डिस्पैच के प्रमुख बिंदुओं को दोहराया, हालांकि इसने पिछड़े वर्गों को प्राथमिक शिक्षा और शिक्षा पर अधिक ध्यान देने का सुझाव दिया। महात्मा फुले द्वारा हंटर आयोग को दिया गया यह स्मारक दस्तावेज आधुनिक भारत में शैक्षिक विकास को समझने के लिए अत्यधिक महत्व का दस्तावेज था। इस दस्तावेज़ में, फुले का तर्क है कि सरकार द्वारा अपनाया गया सिद्धांत कि शिक्षा को समाज के उच्च वर्गों से जनता तक जाना चाहिए, एक "यूटोपियन" विचार के अलावा और कुछ नहीं है। वह आगे इस सिद्धांत की सच्चाई का एक ही उदाहरण मांगता है। उन्हें उद्धृत करने के लिए, उच्च वर्गों ने "अपने ज्ञान को एक व्यक्तिगत उपहार के रूप में अपने पास रखा है, अज्ञानी अश्लील के संपर्क से गंदा नहीं होना चाहिए।" उनका दावा है कि शिक्षा प्रणाली उच्च वर्गों का एकाधिकार बन गई है और "यदि रैयत का कल्याण दिल में है, तो यह सरकार का कर्तव्य है कि वह कई तरह की गालियों को रोके, उन्हें इस एकाधिकार को दिन-ब-दिन सीमित करना चाहिए। ताकि अन्य जातियों के लोगों को सार्वजनिक सेवाओं में शामिल होने दिया जा सके।" महात्मा फुले ने सभी को मुफ्त और अनिवार्य शिक्षा के लिए 1882 में हंटर आयोग को सौंपे गए ज्ञापन में जोरदार मांग की। इस याचिका को बाद में डॉ. बी.आर. अम्बेडकर और उन्होंने इस आदर्श को स्वतंत्र भारत के संविधान में "भारतीय संविधान के पिता" के रूप में शामिल किया। तब विधवा पुनर्विवाह पर प्रतिबंध लगा दिया गया था और ब्राह्मणों सहित हिंदुओं में बाल विवाह बहुत आम था। कई हिंदू विधवाओं ने सार्वजनिक रूप से सती (अपने पति के शव के साथ दुल्हन को जलाना) का सहारा लिया। नेकदिल राजा राम मोहन राय (1774-1833) के प्रयास रूढ़िवादी हिंदुओं के दिमाग पर कोई सेंध लगाने में विफल रहे थे। असहाय महिलाओं और बच्चे के साथ इस अमानवीय व्यवहार को रोकने के लिए। बहुत सी महिलाओं को कम उम्र में ही खिड़की से बाहर कर दिया गया था और उनमें से सभी उस तरीके से नहीं रह सकीं, जिसमें रूढ़िवादी लोग उनसे जीने की उम्मीद करते थे, खासकर जब उनकी युवावस्था का उनके परिवार और रिश्तेदारों द्वारा शोषण किया जाता था। कुछ लाचार विधवाओं ने गर्भपात का सहारा लिया या अपने नाजायज बच्चों को सड़कों पर छोड़कर उनके भाग्य पर छोड़ दिया। उनके लिए अफ़सोस की बात है कि अनाथालय में स्थापित फुले दंपत्ति, संभवत: एक हिंदू द्वारा स्थापित और वित्त पोषित इस तरह की पहली संस्था (फुले युगल भारत के कई राज्यों में सैनी उपजाति अब ओबीसी से संबंधित एक हिंदू जोड़ा था)। फुले दंपत्ति ने गर्भवती विधवाओं को संरक्षण दिया और उन्हें आश्वासन दिया कि यह अनाथालय उनके बच्चों की देखभाल करेगा और सावित्रीबाई फुले ने अनाथालय के प्रबंधन की जिम्मेदारी संभाली। यह इस अनाथालय में था जहां काशी बाई नाम की एक ब्राह्मण युवा लेकिन असहाय विधवा ने 1873 में एक लड़के को जन्म दिया और फुले दंपत्ति ने अपने बेटे के रूप में नवजात को गोद लिया और उसे यशवंत नाम दिया। फुले दंपत्ति ने यशवंत को योग्य चिकित्सक बनने की शिक्षा दी। 1876-77 के अकाल के दौरान सावित्रीबाई फुले ने अपने डॉक्टर बेटे की मदद से लगभग 200 बच्चों को मुफ्त में खिलाया और उनकी देखभाल की। वह अपने पति के लिए शक्ति का एक बड़ा स्रोत थी। सावित्रीबाई न केवल एक शिक्षाविद थीं बल्कि एक महान परोपकारी, सामाजिक क्रांतिकारी, लेखिका और कवि थीं। शायद वह पहली भारतीय महिला क्रांतिकारी थीं, जिन्होंने दलितों, कमज़ोर , दलित महिलाओं और बच्चों की मुक्ति के लिए सभी बाधाओं के खिलाफ काम किया। 1854 में पहली बार प्रकाशित उनकी कविता पुस्तक का शीर्षक था "कबये फुले" अपनी एक कविता में वह बताती हैं कि भारत के मूल निवासियों को आर्यों द्वारा शैक्षिक अवसरों से वंचित करने के कारण अंग्रेज भारत में अपना शासन स्थापित करने में सफल रहे। विभिन्न आक्रमणों के दौरान 94% आबादी को मूकदर्शक बना दिया गया था, लेकिन खत्रियों को केवल अपनी व्यक्तिगत और देश की रक्षा के लिए हथियार रखने के लिए अधिकृत किया गया था .. जब उनकी मातृभूमि पर विदेशी आक्रमणकारियों ने जबरन कब्जा कर लिया था, जिसके लिए ब्राह्मण और जाति के अलावा कोई नहीं प्रणाली जिम्मेदार थे। जब सावित्रीबाई फुले को उनके भाई ने भटों (ब्राह्मणों) द्वारा दिखाए गए मार्ग पर चलने के लिए कहा, तो उन्होंने यह कहकर उन्हें फटकार लगाई कि वह अपने पति द्वारा अनुसरण किए जा रहे न्यायपूर्ण मार्ग पर चल रही हैं और वह अपने भाई की तरह ब्राह्मणों की अंध अनुयायी नहीं हो सकती हैं। उसने भी ताना मारते हुए उससे कहा, "जाओ और गाय और बकरी से प्यार करो और नागपंचमी पर सांपों को दूध चढ़ाओ, तब भी ब्राह्मण तुम्हें अछूत बताकर पूजा साथ से बाहर कर देंगे। यह उनके दृढ़ विश्वास और इच्छा शक्ति को दर्शाता है, जब वास्तव में वह बहुत ही शिष्ट महिला थीं, जिनका दिल सभी के लिए प्यार से भरा था। नवंबर 1890 में अपने पति की मृत्यु के बाद, उन्होंने "सत्य शोध-समाज" के मामलों को सफलतापूर्वक सात वर्षों तक प्रबंधित किया। दुर्भाग्यपूर्ण बच्चों की जरूरतों की देखभाल के लिए अपने पति द्वारा स्थापित। 1897 में महाराष्ट्र में हैजा के प्रसार के दौरान उन्होंने ग्रामीण और शहरी क्षेत्रों में सभी पीड़ितों के लिए कई सहायता केंद्र खोले। वह व्यक्तिगत रूप से हैजा के रोगियों को अपने बेटे यशवंत के क्लिनिक में ले जाती थी, जिन्होंने उनमें से सैकड़ों को मुफ्त में ठीक किया। हैजा ग्रस्त महार बालक को व्यक्तिगत रूप से अपने पुत्र के क्लिनिक में ले जाते समय और उसे वहाँ भर्ती कराने के लिए, वह महार बालक से संक्रमित हो गई और 10 मार्च 1897 को हैजा से उसकी मृत्यु हो गई। सार्वभौम भाईचारे की सामाजिक व्यवस्था स्थापित करने के लिए धार्मिक वंश, जाति और वंश की बेड़ियों को तोड़ने के लिए कड़ी मेहनत करने वाली लौह महिला को हम सलाम करते हैं। वह पहली भारतीय महिला नेता थीं, जिन्होंने महिलाओं और बच्चों के उत्थान और सम्मान के लिए काम किया और अस्पृश्यता सहित रूढ़िवादी कानूनों की कट्टर विरोधी थीं। वह असहाय अनाथों की माँ, निरक्षरों की शिक्षिका और बीमार और पीड़ित जनता को सांत्वना देती थी। वह "भारत में महिला शिक्षा की माँ" के रूप में सम्मानित होने की पात्र थीं, अन्य महिलाएं जिन्होंने सावित्रीबाई फुले की मदद की, वे एक ब्राह्मण महिला पंडिता रमाबाई थीं। पंडितिया रमाबाई जो भारत में महिलाओं के अधिकारों और कल्याण के लिए अग्रणी वकील थीं; ताराबाई शिंदे, गैर-ब्राह्मण लेखिका हैं, जिन्होंने लैंगिक असमानता पर एक ज्वलंत लेख लिखा था, जिसे उस समय काफी हद तक नजरअंदाज कर दिया गया था, लेकिन हाल ही में यह प्रसिद्ध हो गया है; और फुले के स्कूल में चौदह वर्षीय छात्र मुक्ताबाई, जिनका मंगल और महार जातियों के सामाजिक उत्पीड़न पर निबंध भी अब प्रसिद्ध है। वह आज भी समानता, न्याय और बंधुत्व पर आधारित शासन स्थापित करने के लिए प्रेरणा स्रोत हैं। आइए हम उनके जीवन और कार्यों से प्रेरणा लें और समाज के उन वर्गों के अलावा दलितों और दलितों की सेवा के लिए खुद को फिर से समर्पित करें जो जीवन के समान अवसरों से वंचित हैं। भारत सरकार को महिला शिक्षा के लिए उनके अद्वितीय कार्य के लिए उन्हें भारत रत्न से सम्मानित करने के बारे में सोचना चाहिए। ईर. हेम राज फौंसा E Mail:hrphonsa@gmail.com Blogspot: Dalit Vision सन्दर्भ:- (i) नागमय संस्कृति उज्जैन (एमपी) दिनांक 8-7-1997। (ii) महात्मा जोतिराव फुले द्वारा दासता (खंड I) प्रो.पी.जी द्वारा अनुवादित। पाटिल शिक्षा विभाग महाराष्ट्र सरकार बॉम्बे 1991 iii) जोतिभा फुले (हिंदी) दुर्गा प्रसाद शुक्ल द्वारा एनसीईआरटी अप्रैल 1991 iv) डॉ अम्बेडकर और उनका मिशन दानजय कीर द्वारा v) शोषित समाज के क्रांतिकारी प्रवर्तक (हिंदी) सीएस भंडारी प्रकाशकों द्वारा: सम्यक प्रकाशन 32/3 क्लब रोड पश्चिम पुरी एन दिल्ली

Dakshayani (1912 -78),the only Dalit woman Member in the Constitution Drafting Committee.

Dakshayani (1912 -78) whole India witnessed casteism and Hindu Sudras including untouchables suffered most inhuman treatments under hands of their caste upper caste Hindus. This ill treatment was at its peak during Peshawa rule (1674-1857), which was perhaps worst time for the untouchable castes when it was mandatory for them to tie an earthen pot with their neck to spit and a broom at the back to sweep their foot marks, else Brahmins may get polluted. Their ladies young and old were prohibited to wear clothes above their waists. Kerala also was hit by this malady in its worst form. It continued in its ugliest form even during the 19th and early 20th centuries when the lower caste people such as Ezhavas and the untouchable castes like Paraiyars, tribals and Pulayars had to suffer discrimination from caste community . Many courageous well-meaning social and religious leaders from untouchable communities revolted against such inhuman acts of upper castes. Those who spearheaded revolutionary persons was Narayana Guru(1856-1928) a philosopher, spiritual leader and social reformer in India. He was joined by Mahatama Ayyankali (1863-1941),who broke the Hindu caste suppression laws and rod an oxen cart banned for the Dalit Mulnivasies to show that they need be treated as human. Chattampi Swamikal (1853- 1924) denounced the orthodox interpretation of Hindu texts citing sources from Vedas. He said his universe is the manifestation of but one mind. Alienation between one mind and another mind is unnatural. Swamikal also worked for the emancipation of women and encouraged them to come to the forefront of society. He said that the enslavement of women was a manifestation of male arrogance. The tale of suppression by the upper castes Aryans of the else while untouchables, now named Scheduled Castes (SCs), Scheduled Tribes (STs) and Other Back ward Classes (OBCs) continued. In the present times it is carried with different modes, mottos and intensities. Its resistance by exploited masses has also continued through their leaders all these times. The Bhagati Movement saints(15CE-17CE), particularly Dalit saints like Nam Dev, Kabir, Ravidas, Tukaram, chokhamela played a significant role in awakening Dalit masses against their religious exploitation by religious priests. In the last 200 years Dalit leaders Mahatma Jyotorao Phuley (1827-90), Birsa Munda (1875-1900), Maharaja Baroda Siyaji Rao Giakward III (1863-1939), Chhaterpati Sahu Ji Maharaj (1874-1922), Baba Ghadge (1876-1956) E.V. Ramaswamy Pariyar (1879-19730) Dr. Baba Saheb B.R. Ambedkar (1891-1956). He role played by these leaders Shaked the very roots of the exploiters in social, education and economic spheres. Bhima Koregaon incident is a symbol of the long history of Dalit warriorship with social mobility and casted great blow to Hindu imperialism. Dr. Baba Saheb burnt the Hindu Law Code Manusmiriti, a book of hate against untouchables and women on 25th December 1927. Instead of Manusmiriti he gave India its Constitution based of equality, brotherhood, fraternity. By his conversion with lacs of his followers to India’s oldest faith Buddhism, a religion of teaching universal brotherhood, Baba Saheb gave an escape route to Dalit masses, from the cage of hate and exploitative religion of their forefathers. This tale was carried by many Dalit ladies, one among them was Dakshayani Velayudhan. She earned the distinction of being first graduate and lone Dalit woman member of the Constituent Assembly. Dakshayani, was the daughter of Kallachammuri Kunjhan and his wife Maani, was born of 4 July 1912 off the coast of Cochin in Mulavukad , an rural slave caste, Pulayas. She was married to R. Velayudhan a Scheduled Caste leader who became later a Member of Parliament. Their wedding was held at Sewagram in Wardha Maharashtra, in presence of Mahatma Gandhi and Kasturba. A leper from Sewagram acted as a priest. Out of the legal wedlock of the couple had four sons Dr. Reghu (One time doctor for Smt. Indira Gandhi), Prahladan, Dhruvan, Bhagirath (Secretary General, The Indian Ocean Rim Association (IORA) and one daughter Meera. She was reported to be also related to Dr. K R Narayanan the 10th President of India. She was a child of social change. She saw the early 1900s struggles for equality and recognition across Kerala. She lived for 66 years and passed in July 1978. Dakshayani’s while narrating formation of the Pulaya Mahana Sabha conveyed her the prevailing conditions on the public, the private, and public practices of anti-caste assertions The Low caste people were even allowed to hold their meeting on main land. So when Pulaya Mahajana Sabha(1913) was formed , organizers had to hold meeting in sea over country boats tied together in the sea in Bolghatty, as sea had now caste. The meeting plate form raft was made by joining together a large number of catamarans (multi-hull Boat) with the help and support of the fisherfolk Shri Krishnethi who was Dakshayani’s uncle being brother of her father Kunjan. Besides other her two brothers were also actively participated. Dakshayani graduated in 1935 with Chemistry, as first Dalit women of India, from Maharajas College in Ernakulam, Kochi. Three years later she completed her teachers' training course from the Madras University . During her studies she faced the blunt of untouchability as in the college she had to see practices from a distance, her teacher did not allow her to join other students in Chemistry laboratory. However, her studies were supported by scholarships from the government of the Cochin State From 1935 to 1945 she worked as a teacher at the Government High Schools in Trichur and Tripunithura. She dared to challenge the age-old stigma of Dalit women not to wear clothes above waist. She followed suit to wear upper waist covering after her mother Maani and sister. The low caste people were snatched right to walk on common designated pathways. Dakshayani had reportedly written in her book that as teacher she was asked by another upper caste lady walker to clear way for her. But Dakshayani did not oblige her, so she had to get down 4-5 feet down into paddy field, and then come on the path to continue her journey. Joining her political journey as per “Down memory lane of politics”, she called her Cochin Legislative Council nomination (1942). On August 2, 1945, Daksha ani spoke for the first time in the Cochin Legislative Council, in English. Pointing out that funds for the depressed classes were dwindling, she called for proportional reservation in panchayats and municipalities. Dakshayani also said that as long as untouchability remained, the word Harijan was meaningless, it was like calling dogs Napoleon. In the Constitution debates she even suggested to promptly ban untouchably by an ordinance Nominating Dakshayani a member of the Constituent Assembly (1946) was “interesting and historical”. The Indian Constitution Assembly had 299 members including 15 women members with Madam Dakshayani one from Dalit castes. In Constitution Assembly she supported the Chairman Constitution Drafting Committee Dr. Baba Saheb Ambedkar to the extent her Congress party manifesto permitted. In Parliament she took special interest in the matters of education especially that of the Scheduled Castes. On 8 November 1948, after Dr BR Ambedkar introduced the draft Constitution for discussion, she expressed her appreciation for the draft while calling for greater decentralization. On that day (Dr. H. C. Mookherjee ), Vice President was in the chair. While praising Dr. Baba Saheb’s labour despite his failing health, she said that the able and eloquent Chairman of the drafting Committee has done his duty creditably within the scope of the general set-up of the new State of India. I feel that even if he wanted, he could not have gone beyond the broad principles under which transfer of power took place and I therefore think that any criticism that is levelled against him is totally uncharitable and undeserved. Continuing her speech, she further said that even if there is any blame - and I think there is - it should go only to those of us who are present here and who were sent for the purpose of framing a constitution and on whom responsibilities were conferred by the dumb millions of this land who by virtue of their suffering for independence had great hopes when they sent us to this Assembly. She expressed some views which went against the draft Constitution schemes of things suggested in the draft Constitution. While speaking how the Construction shall work, when it comes in force, she said that the working of the Constitution will depend upon how the people will conduct themselves in the future, not on the actual execution of the law. So, she hoped that in course of time there will not be such a community known as Untouchables and that our delegates abroad will not have to hang their heads in shame if somebody raises such a question in an organization of international nature. But ,alas, this has not happened even after seven decades of our independence. While stressing abolition of untouchability by law she said “We cannot expect a constitution without a clause relating to untouchability because the Chairman of the Drafting Committee himself belongs to the untouchable community”. She suggested in her that the Constituent Assembly should go beyond framing a constitution and “give people a new framework for life”, use the opportunity to make untouchability illegal, and ensure “moral safeguard that gives real protection to the underdogs of India” (CA Debates, 151-152). Her idea of moral safeguards showed her maturity of mind that only an independent socialist republic could uplift unprivileged so remove social disabilities. Many of her assertions show richness of her mind making and her worries about welfare of her Low caste samaj along with her country. She also suggested that the final draft of the Constitution should be adopted following a ratification through a general election knowing not that the time was short to place a democratic system in action for India. Dakshayani’s political, social and personal views were her own independent thought and opinion. Her apprehensions for selection of state Governors from a panel of 4 persons have come true. While elucidation her point she said if the central Government happens to be of Congress, the Congress man will be selected. But before she could finish her speech, she was interrupted by the Chair, who said, she had exceeded her time limit, and that he was letting her continue “only because you are a lady.” After 70 years of independence her points most have proven correct. This is generally happening in selection posts, may be Governors, bureaucrats etc. the party in position decided merits on its norms. She suggested to select Governors by public. Now we observe that if a chief Minister belongs to one political party and other party is ruling in center. Then the Chief Minister and Governor mostly their hold views, on matters of common public interests, matching to the party ruling in State and Centre interests. She intervened again on 29 November 1948, during discussions on draft Article 17 to lend her support, to abolishes untouchability and to forbid its practice in any form. Often, she told by other women members that she asked too many questions. All other women members had come from privileged class like like Vijaylakshmi Pandit, Sarojini Naidu, Begum Aizaz, Rasul Kamla Chaudhary, Renuka Ray but contribution of Dakshayani in constitution drafting debates was much more than any other women members. Dakshayani was president of the Depressed Classes Youths Fine arts Club and the Managing Editor of The Common Man in Madras from 1946-49. She later became the founder president of the Mahila Jagriti Parishad. Honoring Dakshayani Velayudhan, the first and only Dalit woman MLA and Member Constitution Drafting Assembly, the Kerala government has constituted the “Dakshayani Velayudhan Award” to be given annually to women who contributed in empowering other women in the state. The budget earmarked Rs 2 crore for the award This announcement was made by the Kerala Finance Minister Dr. Thomas Isaac during the presentation of Kerala Budget 2019 in the Legislative Assembly on 31 January 2019. She will be long remembered for her services to Indian in general and Dalit Samaj in Particu Words:-1983 Er.H.R.Phonsa Dated 29-12-2021 Refences: - 1.(Indian Express April20,2019). 2. Kshirsagar, R K (1994). Dalit Movement in India and Its Leaders, 1857-1956 Dakshayani died after a short illness in July 1978. She was 66. 3.Google.

Manusmiriti Dehan

Today is the Ninety Six Anniverasy of Manusmiriti Dehan Dated : 25th Dec,2021 Let us salute those who organised Manusmiriti Dehan, burnt Munusmiriti and witnessed this scene on its 92nd anniversary. Ninety-Six years ago today, that is, on December 25, 1927, Babasaheb Ambedkar burned Manusmriti as a symbol of rejection of the religious basis of untouchability. Why it was thought to burn Manusmiriti Manusmititi is a Hindu Law book which denies/denied all human rights to untouchable( Now called Scs, STs, OBCs) and all women irrespective of her caste affiliations. The event was arranged during the Mahad Satyagraha. Mahad Satyagraha was perhaps first fight worldwide to exert right to take water from public water bodies by human who were classified as Hindus Shudras. It was also a fight of Untouchable to declare that they will fight to gain humanity and dignity which was denied to them till centuries. Bharat Ratna Dr. Babasaheb Ambedkar was a committed advocate for the cause of emancipation of untouchable and women’s ,socially and educationally. It was a political action to burn Manusmriti in full public view, as Baba Saheb was convinced that Manusmiriti contained rules which were preaching inhumane treatment not only towards women but also “Untouchables”, in all walks of life both in private or public spheres. It was clear revolt against Brahminism inhuman treatments to their religious brothers clubbed in IV verna. The actual burning of Manusmiriti on 27th Decemember 1927 was joined among others by Saraswati Brahmin Gagadhar Neelkanth Sahasrabuddhe affectionately called as “Bapu” by his Ambedkarite admirers. He was a committed volunteer of the Samaj Samata Sangha founded by Dr. B.R. Ambedkar. He also served in the Social Service League as its chief. When Manusmriti was publicly burnt on 25th December 1927, at Mahad, Mr. Sahasrabuddhe alias Bapu Ji played very dedicated role along with many trusted lieutenants of Baba Saheb. R.K Kshirsagar in his book “Dalit Movement in India and its Leaders” writes that Gagadhar Neelkanth Sahasrabuddhe alias Bapu saheb was a Brahmin by caste, social worker and actually he burnt the Manusmiriti in full public view at Mahad where besides many others P.N. Rajbhoj, B.K. Giakward, Mr. Sitaram Shivtarkar and Dr. Ambedkar were present with their thousands of followers. Bapu Saheb Sahasrabuddhe was the Secretary of the Municipal Kamgar Sangha (Worker’s Union) led by Dr. Ambedkar. He served as the editor of the Janata till 1955. This fortnightly paper( later weekly) was initially started by Dr. Ambedkar on 24th November 1930 as a special tool to support and publicize policies and programs of Depressed Classes Movement. The weekly was later renamed as Prabhuddha Bharta on Dr Ambedkar’s directions on 4th February 1956. Another site (www.ambedkar.org) article “Manusmiriti Dahan Din” by Dr. K. Jamanadas has mentioned that a "vedi" was created beforehand to burn Manusmriti. Six people were laboring for two days to prepare it. How the act was performed: A pit six inches deep and one and half foot square was dug in, and filled with sandle wood pieces. On its four corners, poles were erected, bearing banners on three sides. Three sides Banners said, 1. "Manusmriti chi dahan bhumi", i.e. Crematorium for Manusmriti. 2. Destroy Untouchability and 3. Bury the Brahmanism. On 25th December, 1927, at 9 p.m., the book of Manusmriti was kept on this and burned at the hands of BapuSaheb Sahastrabuddhe and another five six Dalit sadhus. At the meeting there was BabaSaheb's historical speech. The main points of speech: We have to understand why we are prevented from drinking water from this tank. He explained Chaturvarna, and declared that our struggle is to destroy the fetters of Chaturvarna; this was the starting point of the struggle for equality. He compared that meeting with the meeting of 24th Jan. 1789, when Loui XVI of France had called a meeting of French people’s representatives. This meeting killed king and queen, harassed and massacred the upper classes, remaining were banished, property of the rich was confiscated, and it started a fifteen year long civil war. People have not grasped the importance of this Revolution. This Revolution was the beginning of the prosperity of not only France but whole of Europe and has revolutionized the whole World. He explained French Revolution in detail. He then explained that our aim is not only to remove untouchabilty but to destroy chaturvarna, as the root cause lies there. He explained how Patricians deceived Plebeians in the name of religion. The root of untouchabilty lies in prohibition of inter-caste marriages, that we have to break, he thundered. He appealed to higher varnas to let this "Social Revolution" take place peacefully, discard the sastras, and accept the principle of justice, and he assured them peace from our side. After the Manusmriti was burned four resolutions were passed and a Declaration of Equality was pronounced. He further declared, that if unfortunately, this burning of Manusmriti does not result in destruction of "Brahmanya", we will have to either burn the "Brahmanya-grast" people (i.e. affected by Brahmanism), or renounce Hinduism. Let each Dalit on this historic day, the 25th December have self introspection whether he/she has adhered to the advice of their emancipator, if not why not. They must evaluate the loss they have suffered for not following ideals of their liberator.They must think of correction in their actions so far ignored. Their emancipator Baba Sahib Dr. Ambedkar lost his kids, wife his life comforts for welfare of his people. He died under debit. They need to mend their ways for the good future of their generations. Let the Dalits know that till Baba’s written Constitution is alive they are alive. They should save it as their first religious act

Sir,Chhotu Ram 's 140th Birth Anniversary falling on24th Nov,2021

Sir,Chhotu Ram 's 140th Birth Anniversary falling on24th Nov,2021 The Bhartiya Dalit Sahitya Akademy incl. J&K Branch remembers with gratitude Jat Leader Sir Chhotu Ram (24 November 1881 – 9 January 1945) on his 140th Birth Anniversary falling to day the 24th Nov,2021. Sir,Chhotu Ram was a prominent politician in British India an ideologue of the pre-Independent India and championed the interest of oppressed communities of the Indian subcontinent. He was intelligent and always stood first in class incl. Law degree. On the political front, he was a co-founder of the National Unionist Party which ruled the United Punjab Province in pre-independent India. He was the President of Rohtak Congress Party 2016 but resigned in Calcutta party conference 1920 as he opposed Congress on Non Cooperative Movement. He founded Unionist Party,( Zamindara League) in 1923 with Sir Fazl-i-Hussain ,prominent Muslim leader., which was a cross-communal alliance of Hindu, Sikh, and Muslim agriculturists. Both leaders kept at bay the Congress and Muslim League policies of religion divide of masses. The Unionist Party won elections in 1935 to form the provincial government in the capital at Lahore. As revenue minister, he brought in changes in the law to stop the practice of usury (charging interest on interest say SOOD Dar SOOD). If a person had repaid double of more amount of the sum he borrowed, his debit will get automatically waved off, a great relief to poor peasantry. The money lenders, distraints, were debarred to get land transferred, auction standing crops, trees, farm implements, oxen in lieu of money due from a debtor. He championed the struggle for common man including farmers and so law was framed for restoration of mortgaged lands in1938. He mooted the proposal of Bhakhra Dam. Sir Chhotu Ram was a great champion of Muslim-Hindu, Dalit Unity and opposer of partition of India on religious lines. Both Baba Haheb Dr.B.R.Ambedkar and Choudhary Chhotu Ram opposed Congress leaders slogging “Simon Go Back” as Simon was to study the condition of Indian masses, religious domination and to suggest the remedial measures. Gandhi and Hindu leaders were opposed to British know inter religions difference of Indians, who were Slaves to British Slaves. The present Kissan agitation has roots in thoughts of Ch. Chhotu Ram. May his soul rest in peace. Er.H. R. Phonsa hrphonsa@gmail.com,9419134060 All India Spokesman the Bhartiya Dalit Sahitya Akademy हिंदी अनुवाद भारतीय दलित साहित्य अकांगी समिति जम्मू-कश्मीर शाखा ने आभार जताते हुए जाट नेता सर छोटूराम (24 नवंबर 1881-9 जनवरी 1945) की 140 वीं जयंती पर 24 नवंबर, 2021 को याद किया। वह ब्रिटिश भारत में एक प्रमुख राजनेता थे जो स्वतंत्र भारत के एक विचारक थे और उन्होंने भारतीय उपमहाद्वीप के दबे-कुचले समुदायों के हित को चैंपियन किया । वह रोहतक कांग्रेस पार्टी २०१६ के अध्यक्ष थे, लेकिन कलकत्ता पार्टी सम्मेलन १९२० में इस्तीफा दे दिया क्योंकि उन्होंने गैर सहकारी आंदोलन पर कांग्रेस का विरोध किया था । उन्होंने 1923 में सर फजल हुसैन (प्रमुख मुस्लिम नेता) के साथ यूनियनिस्ट पार्टी (जमींदारा लीग) की स्थापना की, जो हिंदू, सिख और मुस्लिम कृषकों का एक क्रॉस-सांप्रदायिक गठबंधन था । दोनों नेताओं ने जनता के धर्म विभाजन की कांग्रेस और मुस्लिम लीग की नीतियों को खाड़ी में रखा । यूनियनिस्ट पार्टी ने लाहौर में राजधानी में प्रांतीय सरकार बनाने के लिए १९३५ में चुनाव जीता था । राजस्व मंत्री के तौर पर सूद दार सूद कहते हैं कि सूद की प्रथा (ब्याज पर ब्याज वसूलने) को रोकने के लिए वह कानून में बदलाव लाते थे। यदि किसी व्यक्ति ने उधार ली गई राशि की दोगुनी राशि चुकाई थी, तो उसका डेबिट स्वचालित रूप से भुगतान के अंत रूप में लिया जाएगा ,जो गरीब किसानों के लिए एक बड़ी राहत है । साहूकारों, असंतुष्टों को एक देनदार से देय धन के बदले भूमि हस्तांतरित करने, खड़ी फसलों, पेड़ों, कृषि उपकरणों, बैलों को प्राप्त करने के लिए वर्जित किया गया था । उन्होंने किसानों सहित आम आदमी के लिए संघर्ष को चैंपियन बनाया और इसलिए 1938 में गिरवी रखी गई जमीनों की बहाली के लिए कानून बनाया गया। उन्होंने भाखड़ा बांध का प्रस्ताव रखा ।सर छोटूराम धार्मिक आधार पर मुस्लिम-हिंदू, दलित एकता सहायक था और भारत विभाजन के विरोधी ।महान हिमायती थे। बाबा साहिब डॉ. बी आर. अंबेडकर और चौधरी छोटूराम दोनों ने कांग्रेस नेताओं का विरोध करते हुए कहा कि साइमन को भारतीय जनता की स्थिति, धार्मिक वर्चस्व का अध्ययन करना और उपचारात्मक उपायों का सुझाव देना था । गांधी और कांग्रेस के नेता कभी नहीं चाहते थे कि अंग्रेजों को धार्मिक अल्पसंख्यकों के हिदु जाति गत वर्चस्व की जानकारी हो। इसलिए उन्होंने इसका विरोध किया । वर्तमान किस्सान आंदोलन की जड़ें चौधरी छोटूराम के विचारों में हैं। उसकी आत्मा शांति में आराम करे । हिंदी अनुवाद में कुछ गलतियां हो सकती हैं जैसा कि कंप्यूटर अनुवाद का कार्य है Er.H. R. Phonsa hrphonsa@gmail.com,9419134060 All India Spokesman the Bhartiya Dalit Sahitya Akademy

71stConstitution Day 2021

71stConstitution Day 2021 (Brief Narrative about Framing of Indian Constitution with Dr. Ambedkar’s contribution) By: Er. H. R. Phonsa On 19 September 1945, under GOI Act 1935, the Indian Viceroy Lord Wavell announced that the elections to the central and provincial legislatures would be held in December 1945 to January 1946 andwere held in January 1946 on the basis of Separate electorates. In the election Congress won 923 (58.23%) and AIML 425 (26.81%) of total 1583 seats. This laid the foundation for creation of Pakistan as results showed that the congress won 90% of General and non-Muslin area seats and the Indian Muslim League won 87% seats in Muslim majority areas. Dr. Baba Saheb Ambedkar’s party the Scheduled Castes Federation (SCF) won only 2 seats. Shri S.N. Mandal from (W-B) and R. P. Yadav from C.P and Berar. Baba Saheb lost elections from Bombay. (Ref R.K. Kashersagar, Dalit Mvement in India & its leaders Page77) It had already been decided that an executive council would be formed and also constitution-making body would be convened after these elections. The members to frame Constitution of free India were elected /nominated in August, 1946 under Cabinet Plan 1946. This team of 389, among whom 292 stood already elected in January, 93 were nominated from native states besides 4 nominated from Chief Commissioner’s provinces. This team had 73 AIML members. Although Dr Baba Saheb Ambedkar was elected from Bengal Legislature in bye elected on July 20, 1946. but due to Congress leadership mischief was not included in the Interim Government formed on 2nd September, 1946. Babu Jagjivan Ram from (Cong.) and J.N. Mandal (SCF) from AIML quotas, both belonging to Scheduled Castes, were included. Mr. Ram was made labour Minister and Mandal Law Minister, Parliamentary Affairs, public works portfolio. Mandal a Namosudra became Law Minister of united India and later Baba Saheb became First Law Minister of free India. Due unkind blessing of both Hindu and Muslim leaders with hardliner with non-liberal mind set , the country was thrown into worst human tragedy of twentieth century with partition of India. About 14.5 million people crossed the borders. Estimates of the number of deaths vary, with low estimates at 200,000 and high estimates at 2,000,000. To rule successfully independent India ,7th biggest country of world with 330 million population (1947), holding 3.287 million Sq kms area, following 9 main religions and speaking 19500 languages and dialects. So, Bharat needed to frame policies to hold together this big country. There was need to amicably decide the fate and relation with Native Princely (nearly 584) states who may decide to join Indian domain. The Native Princely States ruled 48% of united Indian area. To judicially attend to all such problems demanding immediate and long-term solutions, India needed urgently a National Rule book or “Constitution”. The British were also not prepared to leave India till it gets its Constitution. Jawahar Lal Nehru had promised British Primer C.R. Attlee to famed constitution in two months, but failed so decision to free India was taken to postponed freedom till 13th June, 1948. Finding in a fix Pt. J. L. Nehru Attlee suggested the name of Sir Ivor Jennings (1903-1965) a British lawyer, to frame Indian Constitution. He was reluctant to accomplish this gigantic task, saying it will be difficult to face Dr. Ambedkar and reply his quarries in the house. When Baba Saheb Ambedkar lost elections in January 1946, the Congress leaders were jubilant and Sardar Patel is reported to have even remarked that they have closed all doors, windows and even ventilators for Dr. Ambedkar to enter Parliament. We will see how Dr. B. R. Ambedkar to enters Parliament House . They were forgetting that he only was solution to their immediate problem of Constitution drafting and arrest any further delay in getting freedom to India. Here came in Shri J.N. Mandal (1904-1968) a Scheduled Caste, Namosudra by caste stood who stood elected get on general seat from Bengal. He suggested Baba Saheb to contest from Bengal, for which a member resigned to vacate a seat for him. This way Baba Saheb was re-elected on July 20, 1946 with active support from all SCs and IML leaders. Baba Saheb’s followers from Punjab under Seth Krishan Lal, leader Marchant command worked hard for this . The Congress tangle on this account was solved on intervention of Gandhi Ji, who argued, if they selected a foreign for this job, image how it will blacken our image in world eyes saying if Indians cannot make their constitution, how will they hold country united. So, in this fix Dr. Baba Saheb Ambedkar was selected to frame Indian Constitution. (rlkaindgarden@gmail.com). With Indian Independence on 15 August,1947, first Union Cabinet was sworn in with Pt. Jawahar Lal Nehru as Prime Minister. Dr Baba Saheb B.R. Ambedkar, a non-congress member, became the First Law Minister of India. After Indian divide, the team for Indian Constitution Drafting was reduced from 389 to 299 (193 Hindu incl. 33 SC) and others.The team included thirteen women having 01 from Scheduled Castes, named Shrimati Dakshayani Velayudhan,a hard nut follower of Gandhi. Baba Saheb Ambedkar was elected Chairman of Constitution Drafting Committee on 29 August, 1947. Dr. Ambedkar, a Mahar was the most academically qualified person with 32 degrees in the team who had studied 64 subjects and knew 10 Indian and foreign languages. Dr. Sachchidananda Sinha was made the first temporary chairman of the Constituent Assembly. In the process Dr. Rajinder Prasad, was appointed as president of Constitution Assembly on 11 Dec.1946. On partition of country, congress leaders again played mischief and both constituencies of Baba Saheb and J.N. Mandal, wilfully agreed to transfer to proposed Pakistan territory. These constituencies had about 52% Hindu population. But despite the condition that areas with 50% or more Hindu or Muslim population shall remain in India or Pakistan respectively, these areas were made part of Pakistan. Under rule both Baba Saheb and Mandal had to resign or migrate to Pakistan to save their parliamentary seats. Mandal decided to migrate to Pakistan to watch interests of Scheduled Caste people who were left in large number in Pakistan. He was made First Law Minister of Pakistan and Chairman of Pakistan Constitution Drafting Committee. But Baba Saheb decided to remain in India. So had to resign his seat. On this the Indian Constitution writing was to suffer. The Britishers categorially had told Indians leaders to either get Baba Saheb re-elected or the matter of Independence to India will be delayed till justification of transfer of Baba Saheb’s constituency in Bengal was not decided. Now the Congress had no other way out than to support and get Baba Saheb re-elected afresh from Bombay. He was re-elected on July 3, 1947. In this way the Constitutions Drafting tasks for free India and Pakistan, was intrusted to both Hindu Shudras. The task of framing Constitution for free India was divided into 22 Sub Committees, with Dr. Baba Saheb Chairman of Constitution Drafting Committee. The constitution framing gigantic work took 2 years, 11 months and 18 days and was finally adopted on 26 November, 1949. This way world’s voluminous Constitution with 117369 words, and 234 pages came into force from 26 January 1950. During Constitution making 7635 amendments were proposed out of which2473 were replied by its worthy Chairman. Indian Nation spent Rs 6.4 million in framing the Constitution which initially contained 395 Articles in 22 parts and 8 Schedules. By August 2021 our Constitution stands amended 105 times. The spirit ,with living soul of the Constitution, is its preamble which reads as under: “We, the people of India, having solemnly resolved to constitute India into a sovereign, socialist, secular, democratic, republic and to secure to all its citizens: Justice, social, economic and political; liberty of thought, expression, belief, faith and worship; equality of status and or opportunity, and to promote among them all; fraternity assuring the dignity of the individual and the unity and integrity of the nation”. We the “People of India” revealed lawfully the source of the authority of the Indian Constitution, are all Indians, women included who are supreme to all other authorities under this Constitution. To bring process of equality into practical form, provisions were enacted to give support, in joining main stream of public for the neglected else while untouchable (SCs, STs, OBCs) and women. Reservation of seats for SCs, STS was provided in Art.335 and for OBCs Art.340. In Art.340 provision were kept to appointment a Commission to investigate the socially and educationally conditions of the backward classes,who were as many as 52% of population, and to suggest remedial measures, as the commission thinks proper. Unfortunately, it took 40 years (1950-1990) to give practical but truncated effect to Art.340, as against their 52% population only 27% reservation in state services but with strong bars of creamy layer. Our Constitution also made non operative all those existing laws which were not in conformity Constitution spirit through Art 13 and the State of Indian was barred to make any such laws in future too. The universal adult franchise (Art.326), Fundamental (Permanent) Rights ( Art.14 to 32), State Directive Principles( Art.36-51) are other path braking gems in crown of Indian Constitution. Life of Baba Saheb was full of struggle. He struggled for those for whom even God was not concerned. He lost his 4 offspring and young wife due to his not having time, money to attend to his family duties, as he was always engaged in welfare of his people and country. When his body was suffering from many life threatening ailments, he shouldered responsibility of Drafting Constitution. At home to keep awake night long he tied his ailing leg from ceiling fan and kept writing the Constitution for free India. In the parliament house he had to fight with most of the 296 members in the Constitution making body to convince them about his intentions to keep particular provisions in the statue book. Even most from reserved category members (33 in number) with congress alliance were not supportive of him but to their parties policies. Providing Art.13 provisions, Baba Saheb gave practical justification to his idea of burning Manusmiriti in full public view on 25th December, 1925.He now uprooted from base of caste discrimination tree in India, in law. So Dr. Baba Saheb B.R. Ambedkar, was declared as the modern Manu by many right-thinking members. What members said in praises of Baba Saheb on accomplishing this enormous task can be best judged from the speech of K.K. Krishanaachariya , member of Constitution drafting committee, “ The house is perhaps aware that the seven members nominated by you, one had resigned from the house and replaced. One had died and not replaced. One was away in America and his place was not filled up, and another person was, engaged in state affairs and there was void to that extent. One or two people were away from Delhi and perhaps reasons of health did not permit them to attend, So, it happened ultimately that the burden of drafting this Constitution fell upon Dr. Ambedkar and I have no doubts that we are grateful to him for having achieved this task in a manner which is undoubtedly commendable”. So members called him Father of Indian Constitution but still others called him mother of Indian Constitution. Lessons From Ambedkar's Last Speech In The Constituent Assembly- A Guide To Protect Our Independence And Democracy “there can be no gain saying that political power in this country has too long been the monopoly of a few and the many are only beasts of burden, ---” https://www.livelaw.in/columns/constituent-assembly-ambedkar-constitution-constitutional-democracy-169010 “-----however good a constitution may be, it is sure to turn out bad because those who are called to work it, happen to be a bad lot. However bad a constitution may be, it may turn out to be good if those who are called to work it, happen to be a good lot. …The Constitution can provide only the organs of State such as the Legislature, the Executive and the Judiciary. The factors on which the working of those organs of the State depends are the people and the political parties they will set up as their instruments to carry out their wishes and their politics.” By Er. H. R Phonsa, Jammu Dated 26-11-2021 Words 2044 References:- Google Dr. Baba Saheb Ambedkar By Dananjay Keer. Dr.Ambeddkar and His Associates By Er.H.R.PhosaA

Shri K. R. Narayanan ( 27 October 1920 – 9 November 2005) (10th Presidentof India) His Excellency Kocheril Raman Narayanan the first Malayali Dalit to rise from a thatched hut in small unknown Kerala village to become first Citizen of India. India become proud of secular democratic system of governance when R.K. Narayanan became 10th President, the proud occupant of Rashterpati Bhawn in Delhi, the highest seat of power in Indian governance. India the largest world democracy was proud to have K. R. Narayanan as a "working President" who while working "within the four corners of the Constitution” set new goals in parliamentary system of governance. This way he worked as between an "executive President" who has direct power and a "rubber- stamp President" who endorses government decisions without question or deliberation. Many eye brows were raised when the President Hon’ble K. R. Narayanan questioned the procedure followed in “Appointment and Transfer” of Supreme Court and State High Court Judges. He not only suggested to relook into and to modify the existing procedure of“Appointment and Transfer “ of Judges. The file for appointment of 4 Judges(Justice M.B. Shah, Justice D.P. Mahapatra, Justice Umesh Banerjee and Justice R.C. Lahoti ) to the Supreme court bench from law Ministry after the Prime Minister’s signature moved in to the Presidential secretariat in mid November 1998. While giving his assent to the names on the file on November 28, 1998, Narayanan wrote: "I would like to record my views that while recommending the appointment of Supreme Court judges, it would be consonant with constitutional principles and the nation's social objectives if persons belonging to weaker sections of society like SCs and STs, who comprise 25 per cent of the population, and women are given due consideration." The President also asserted that "Eligible persons from SC/ST categories are available and their underrepresentation or non-representation would not be justifiable." In 1998 there were 93 vacancies out of sanctioned strength of 585 High courts Judges. Taking clue from it the President wrote back "Eligible persons from these categories are available and their underrepresentation or non-representation would not be justifiable. Keeping vacancies unfilled is also not desirable given the need for representation of different sections of society and the volume of work which the Supreme and High Courts are required to handle. On K. R. Narayanan raising objections on CJI Hon’ble Adarsh Sein Anand's proposals ,Judiciary entered in to the legal procedural tangle whether the President was right or wrong in doing so the Legal circles acknowledge that compared to the population very few justices belonging to the SC/ST category are appointed. In the past, the 25-member Supreme Court used to have at least one justice belonging to the underprivileged section. None of the 24 serving justices belonged to this category. Finally when the controversy got settled Justice K. G. Balakrishnan’s road block to get elevated as the Chief Justice Of India was cleared. So subsequently Justice K. G. Balakrishnan a Dalit was elevated as 37th Chief Justice of India from 14th January to 12 May 2010. During his presidency, Narayanan emphasized on improving the conditions of Dalits and Adivasis, minorities, and poor and downtrodden through his endless speeches and directions. He focused on the removal of social castes deprivations, such as atrocities against women and children, caste discrimination, abuse of environment and public utilities, corruption and lack of accountability in the delivery of public services, religious fundamentalism, advertisement-driven consumerism, and flouting of human rights. He proved his excellent mental capabilities as a journalist, economist, educationist, administrator, parliamentarian, Union Minister and as a head of many Indian foreign diplomatic consulates. Pandit Jawahar Lal Nehru the first Prime Minister Of India, who also held the portfolio of the Minister External Affairs during his 16 years as PM, held that K. R. Narayanan was "the best diplomat of the country." Shri K. R. Narayanan IFS worked as a diplomat in the embassies at Rangoon, Tokyo, London, Canberra, and Hanoi. He was the Indian ambassador to Thailand (1967–69), Turkey (1973–75), and the People's Republic of China (1976–78). Narayanan's tenures as Indian ambassador to China, the first such high level Indian diplomatic posting in that country after the 1962 Sino-Indian War was highly acclaimed. A firm footing of change for the good in the diplomatic thinking between India and People's Republic of China was established due to apt intelligent handling by Sh. K.R. Narayanan .His diplomatic handling of constrained Indo-China relations made possible Indian Minister of External Affairs, Mr. A.B Vajpayee to pay a visit to China in 1979, and also visit of Chinese Vice Premier cum Foreign Minister, Mr. Huang Hua, to India in 1981. After retirement as an IFS Officer he was called back to serve as Indian Ambassador to the United States from 1980–84, under the Indira Gandhi administration. His profound experience in diplomatic efforts helped arrange Ms. Gandhi's landmark visit in 1982( July 27-31) to Washington during Ronald Reagan presidency. Narayanan’s able handling of strained relations with both world giants helped mend India's strained relations with both these countries as equal partners. Kocheril Raman Narayanan was born in Perumthanam, Uzhavoor village, in the princely state of Travancore (present day Kottayam district, Kerala) This village is about 32 km away from Kottayam Distric headquarters. He was the fourth child out of seven children of Shri Kocheril Raman Vaidyar, a physician practising the traditional Indian medical systems of Siddha and Ayurveda.His mother’s name was Shrimati Punnaththuraveettil Paappiyamma. His family belonging to the Paravan ( Dalit) caste, whose members are assigned the task of plucking coconuts as per the caste system.His family was poor, but his father was respected for his medical acumen. Narayanan was born on 4 February 1921. He was admitted in Government Lower Primary School at Kurichithanam on May 5,1927. His uncle accompanied him to school to get him admitted. But his uncle, did not know his actual date of birth, and arbitrarily chose 27 October 1920 for the school records; Narayanan later chose to retain it in official records. Later Narayanan went to Our Lady of Lourdes Upper Primary School at Uzhavoor from 1931-35. Due to his family's weak financial status, Narayanan walked 10-15 km daily to reach school through paddy fields. At times he attended his lectures by standing outside the class due to his inability to pay the school fees on time. His brother, K.R. Neelakantan was confined to home due to asthma. Neelakantan helped Narayanan in his studies by borrowing books and copying down notes for him. Narayanan went to St. John's High School, Koothattukulam ( 1935-36) and later Matriculated from St. Mary's High School, Kuravilangad in 1937. He completed his intermediate studies from CMS College, Kottayam in 1940 through the support of a merit scholarship from the Travencore Royal family . In 1943, he passed his BA (Hons) and subsequently passed MA degrees in Literature ( 1940-43) from University of Travancore (now University of Kerala), with first position in the university. So he earned the distinction of being the first Dalit to complete his degree with First class. Due to the ill treatment given to him in the university, being a Dalit, he denied to accept the degree and service offered to him by the university authorities. Equipped with high merits this Dalit post graduate set out to pursue his higher studies, but poverty came his way, so he returned back to his native place. He took to journalism and worked with the leading news papers The Hindu and The Times Of India(1944- 45). He interviewed Mahatma Gandhi at Bombay ( Now Mumbai) on 10 April,1945. But Narayanan’s urge for Higher Studies abroad pressed him to find ways and means to full-fill his dreams. The fee required for his dream project was beyond his financial reach. There was no scope for government scholarship either. He wrote a letter to JRD Tata requesting him to help him in his studies abroad. His request was accepted by the industrialist giant J. R. D. Tata ( 1904-1993)who promised him all help for his studies abroad. There after Narayanan travelled to London to study political science at the prestigious London School of Economics (LSE) in 1945. He studied under the expert guidance of renowned scholar Harold Laski. He also attended lectures by Karl Popper, Lionel Robbins, and Friedrich Hayek. He obtained the honours degree of B. Sc. (Economics) with a specialisation in political science. During his stay in London, he along with fellow student K. N. Raj (1924-2010) was active in the India League under V. K. Krishna Menon (1896-1976). He was also the London correspondent of the Social Welfare Weekly published by K. M. Munshi (1887-1971). He shared lodgings with another K. Malayali student N. Raj(1924-2010) and Veerasamy Ringadoo (1920- 2000 ),who later became the first Governor-General and also first President of Mauritius Narayanan’s another close friend was Pierre Trudeau ( 1919-2000),who later became Prime minister of Canada. Narayanan returned to India in 1948 after completion of his studies in London. His teacher Laski on his own gave him a letter of introduction to Prime minister Jawaharlal Nehru. How Narayana entered Indian Foreign Service, there is a storey to tell. On reaching Delhi Narayanan sought an appointment with the PM. It was customary for an Indian student returning home from London. His request was accepted and he was given a time-slot. He met the Prime Minister Jawahar Lal Nehru in Parliament House. For some time they discussed about London and other things .When Narayanan felt that it was time for him to leave. Narayanan while saying goodbye handed over the letter from Laski, and stepped out into the great circular corridor outside. Soon he heard the sound of someone clapping from his back. When Narayanan turned back to see PM , he was asked to return back. The PM had opened the letter and read it. Upon Narayanan’s return Nehru asked: "Why didn't you give this to me earlier and to this Narayanan replied "Well, sir, I am sorry. I thought it would be enough if I handed it over while leaving." Some more quarries were made by PM and he also asked Narayanan to see him again. Soon thereafter NarayanaI entered the Indian Foreign Service. Besides his diplomatic assignments abroad he also taught at the Delhi School of Economics (1954), and was Jawaharlal Nehru fellow (1970–72) and secretary to the ministry of external affairs (1976). He retired in 1978 as ambassadors to China . After his retirement, he served as the Vice-Chancellor of Jawaharlal Nehru University (JNU) in New Delhi from 3 January 1979 – 14 October 1980. This assignment laid sound foundation for his public life. On Indira Gandhi's request K.R.Narayanan entered politics . He won three successive general elections to the Lok Sabha in 1984, 1989, and 1991, as a representative of the Ottapalam constituency in Palakkad, Kerala, on a Congress ticket. He defeated communist leaders Sh.A. K. Balan once and Lenin Rajendran twice. When Rajiv Gandhi ( 1944-1989) became 6th Prime Minister Of India after assassination of his mother he included K.R.Narayanan as a Minister of State in the Union cabinet K.R.Narayanan was assigned the portfolios of Planning (1985), External Affairs (1985–86), and Science and Technology (1986–89). As a Member of Parliament, he resisted international pressure to tighten patent controls in India. On Indian Nation Congress getting voted out of power K.R. Narayanan sat in the opposition benches ( 1989–91). Narayanan was not included in the cabinet when the Congress again returned to power in 1991. While working in Rangoon in Burma ( Now Myanmar), K. R. Narayanan met Miss Ma Tint Tint an activist in the YWCA , the “Young Women's Christian Association”. The YWCA is the largest women’s organization in the world. It is a movement of women working for social and economic change around the world. It advocates for young women’s leadership, peace, justice, human rights and sustainable development, both on a grassroots and global scale. When Ma Tint Tint came to know that Narayanan was student of world famous teacher Harold Laski, a world economist giant , she approached Narayanan to speak on political freedom .Their acquaintances turned into meetings and meetings to lifelong association as legally wedded life partners. Since Narayanan was an IFS officer and Ma Tint Tint a foreigner, their marriage need a special consideration from Indian Prime Minister as per Indian law. The permission was granted. Later both of them married in Delhi on 8th June 1951. Ma Tint Tint became an Indian citizen and adopted the Indian name Usha Narayanan(1923–2008). She continued her pursuits for higher learning and writings. She completed her Masters in Social Work from Delhi School of Social Work. Besides shouldering her household responsibilities Usha Narayanan continued working on several social welfare programs for women and children in India. She successfully translated and published several Burmese short stories; a collection of translated stories by Thein Pe Myint ( 1914-1978), titled Sweet and Sour, published in 1998 when she was First Lady Of India from foreign origin. Their legal wedlock sprang with two lotuses. They have two daughters, Ms. Chitra Narayanan and Amrita. Amrita Narayanan writes and has a private practice in Psychoanalytic Psychotherapy. She is the author of a book of short fiction and some other books are also to her credit. Ms. Chitra Narayanan an IFS ( 1978) served besides other high profile assignments as Indian ambassador to Ghana, Algiers ,The Holy See Turkey and