जगतगुरु तुकोबाराय साहित्य परिषदेचे
"अखिल भारतीय मराठी साहित्य संमेलन"
आता हे संमेलन कशासाठी ?
"गुलाम रहायचे, की स्वातंत्र्य व्हायचे ?"
REMAIN SLAVE OR BECOME INDEPENDENT?
Social and Cultural Life of Non-brahmins
The religious and cultural life given to the non-brahmins by the Brahmins has made the former a secondary follower of this religion. Those of non-brahmins having first grade and at times much higher merit than Brahmins are also treated as lower than an average Brahmin. The prestige and opportunity a Brahmin of ordinary caliber gets without any efforts, is not available, even after a great struggle for life time, to the most meritorious non-brahmin. The numerous cruel and insulting laws made by Brahmins in their religious books are hurting the hearts of non-brahmins. They create the feelings of self pity among them. In short, the Brahmins have erected a machinery, by the laws in their religious books, to make them slaves and keep them slaves. The Brahmins have written millions of venomous statements about the non-brahmins. If even one statement of that kind is uttered by the non-brahmins about brahmins, the latter will go mad, get highly aggrieved and shower millions of stings. It would be too difficult for them to tolerate this insult. Why then should the non-brahmins tolerate such insults of Brahmins? Why should they lead their lives as slaves of Brahmins even though they are fully capable of leading their lives respectfully. The Brahmins have tried their best, throughout the span of history, to make non-brahmins their slaves. Now the non-brahmins have two different and clear alternatives—whether to live as helpless slaves of Brahmins or to lead a life of self respect as a free human being. If the Brahmins wish to make non-brahmin their slaves and use their religion as their weapon for this purpose, how can the religion of the non-brahmins, the slaves and the religion of the Brahmins, those who want to make them slaves, be the same? Since times immemorial, numerous men and women tried their best to change the Brahminic social order of Brahmin supremacy and bring in a healthy order based on equality, by appealing to the reason of Brahmins. But the tragedy of cultural life in this country is that, Brahmins paid no heed to these appeals.
They can not see wounds on our heart
I, myself, have through all my writings and speeches, appealed earnestly to the conscience of the Brahmins. But all my mild appeals brought me their hate and despise. They tried to malign me as hater and a castiest. They did not bother to understand, with a few exceptions, what my aim is and what I am trying to say. Even those so-called progressive Brahmins could not see the wounds on my heart. And these wounds on my heart are not wounds on my heart alone but are the wounds on the hearts of whole of the Bahujan Samaj.
This is their ‘All India’-ness
An example will clarify my point. On 18th January 2002, an All India Marathi Literary Conference was organized in Pune. The photos of inauguration ceremony were published on 19th January. One caption said: the conference was inaugurated by Shiv shahir Babasahib Purandare, Present on the occasion (from left) are Chairman of Welcome Committee Dnyaneshawr Aagashe, Treasurer D.S.Kulkarni, shri Purandare, Working president Mukund Anagal, outgoing president Dr. Vijaya Rajadhaksha, president designate Rajendra Banhatti, chief secretary of welcome committee Mohan Date, and the president of all India sahitya mahamandal Dr. G. N. Joglekar.
हे त्यांचे अखिल भारतीयत्व
एक उदाहरण सांगितले असता हा मुद्दा अधिक स्पष्ट होईल. पुण्यात भरलेल्या अखिल भारतीय मराठी साहित्य सम्मेलनाचे उद्घाटन शुक्रवारी शिवशाहीर बाबासाहेब पुरंदरे यांच्याहस्ते झाले.यावेळी (डावीकडून )संमेलनाचे स्वागताध्यक्ष ज्ञानेश्वर आगाशे,खजिनदार डी.एस.कुलकर्णी, श्री.पुरंदरे,कार्याध्यक्ष मुकुंद अनगल,डॉ.विजया राज्याध्यक्ष,नियोजित अध्यक्ष राजेंद्र बनहट्टी,कार्यवाह मोहन दाते व महामंडलाचे अध्यक्ष डॉ.गं.ना.जोगलेकर.
Appeal to change the core of Literary meets
After reading this news, I commented on it in my speeches in Hingoli and Amaravati. I appealed saying,
“See the surnames of those present on the dais of this conference. It will clarify whether the Conference is ‘All India’ or not. Just the name “All India” would not do, but, that the core content of the Conference must be changed.”
साहित्य संमेलनाचा गाभा बदलण्याचे आवाहन
He broke 45 years of friendship for ‘brahmanya’
An example of the responses I got to this appeal was a phone call from a Brahmin friend having friendly relations with me for 40 - 45 years. He said, ‘Anna, you always said that your war is not against any caste but against the tendency. Then why did you mention the caste of those present in conference? Are you not, thereby, increasing divisions in the society? I was pained and also surprised by his talk. For the sake of improper support to Brahminism, he broke the friendship of 45 years.
He did not see the increase of divisions of the society in not taking a single representative, even for name’s sake, from 95 per cent of population, and give opportunity to only 5 five percent, and had the audacity to pretend they represent whole of India by calling such a conference ‘all India’. I, who said such a conference is not all-compassive, in his eyes, was considered as an agent of the divisive forces. Personally, I have no grudge against these eight persons. I do not deny their right to attend the conference. I only wish to say that, the base of such ceremonies must be socially wide. But this small expectation of mine was considered as treason against society, and their action was mark of high culture. It clarifies the great and cruel duplicity in the social structure of this country. My question is: why should we be the victims of this duplicity.
This is not an exceptional episode
This conference is not a lone exceptional example in the cultural history of India. This is only a representative form of the discriminatory and unjust laws on the pages after pages of the Brahminic religious books. We are considered as gentle religious and pious if we meekly admit the system of slavery imposed on us by Brahmins. We get some little recognitions as a piece of the thrown away crumbs. If we accept what the Brahmins say, then we get some little prestige. The only remedy is to play their tune. We have to consider their dignitaries as heroes, even if they are our enemies. We have to consider their hate objects as our hate objects even though they may be our well wishers. This is the only way open to us. If we do not follow this path and use our brain to ask them some polite questions, use our intellect to express some doubts, we are labeled as betrayer of religion and traitors of nation. We get some small place in this system, only if we ourselves destroy the buds of our own spouting excellence. About the episode on the dais of Pune conference of all the dignitaries being from one single Brahmin caste, let somebody impartially say:, is the instance more castiest and denoting divisive tendencies or my comments on it are more castiest and divisive. It is needless to say, the Brahminic social order has already declared me castiest.
extracted from book "gulaamaanchaa aani gulaam karnaaraanchaa dharm ek nasto" by Dr.A.H.Salunkhe (www.baliwansh.blogspot.com)
