Documentary on Ambedkar

Riddle Of Parshuram

SANATAN, A curse. 

“Sanatan “ … one encounters this word may a times when one studies Hinduism. But what does this word exactly mean and what implication does it have on our country? The explanation is given by Kulluka Bhatt in his commentary of Mansumriti Ch Shloka 22-23.This verse in Manusmriti deals with how were the Veda’s created. Kulluka Bhatt in his commentary says that Sanatan means eternally “pre-existing”. At start of every “Kalpa” a new set of Vedas is created by Bramha from his memory ie the Vedas have a superhuman origin. Understanding the meaning it is interesting to note why did Brahmins choose to give this super human origin to the Vedas? This study is imperative to understand what a great curse not only to Hinduism but to this country the word Sanatan has been.

The Sanatan nature was given to the Vedas to make it Sacrosanct. The Vedas had a super human origin and hence are infallible. This doctrine not only made Vedas divine but also above any kind of questions. Mortals can not ask questions to the divine, they are only supposed to follow. Slowly this Sanatan nature of the Vedas was extended to all the other texts as well. Now nothing could be challenged. Religion, which is supposed to answer people’s questions was itself structured in a way that no one could ask questions. That’s the reason why all the evils of the society continued for so long. No one could eradicate them because to eradicate the evils, one has to subject the practice to the questions of logic to determine if it is evil or righteous. The word Sanatan killed this spirit only. Thousands of years of imposing the Sanatan culture created a herd mentality where people slowly became dumb followers. That is primary reason why India missed the entire industrial revolution.

If one has to apply his logic to use, one would find so many inconsistencies in Hinduism. I am attempting to do just that…

 Story of Parshuram.

Though there are numerous stories about Parshuram, but I am going to talk about a few.

 Parshuram was son of Rishi Jamadagni and Renuka.

Once, Renuka went to the river to get some water. There she was enticed by looking at a handsome gandharv taking bath.She was lost in admiring him and she got late.Jamadagni was furious on knowing the reason of her being late and ordered his son to kill her.All his sons except Parshurama refused. Jamadagni asked Parshurama to slay his own mother and his brothers for disobeying him. Parshurama obliged this by chopping of their head.Jamadagni was impressed by his this son and granted him a boon. He immediately wished for the life of his mother and brothers. Jamadagni had the knowledge of bringing back dead to life.He brought back to life his wife and sons on Parshuram’s request.

 Now it so happened that Jamadagni was visited by a King named Sahasrarjun and his entire army. Jamadagni with the help of his magical cow Kamadhenu fed the entire kings army.The king impressed by the power of the cow requested Jamadagni to give him the cow. Jamadagni refused and king took it by force. In a scuffle that followed Jamadagni was killed. Furious, Parshuram vowed to kill the entire Kshatriya race.He cleaned the earth of the Ksatriyas 21 times over by killing them.

Now this is a very small part in the legend of Parshuram who was himself incarnation of Lord Vishnu.But it in itself present so many riddles.

 Riddle Of Parshuram.

 First question that arise in a mind when it frees itself from the concept of Sanatan is this. Did Renuka deserve death? After all she had just seen one person. Secondly why did Jamadagni ask his sons to kill his wife? Couldnt he do it himself? Also isn’t it against hindu tradition that a woman shouldn’t be hurt?

 Parshuram, on death of his father kills the entire Kshatriya race. Why couldn’t he just bring back his father to life in the same way his father brought back his mother? Jamadagni was in possession of knowledge to bring the dead back to life. That’s what helped him to bring back his dead wife back to life. Now the question is that didn’t Jamadagni think his sons especially Parshurama, the incarnation of lord himself, worthy enough to be taught this skill?

 Parshuram came back to kill all the Kshatriyas 21 times. Doesn’t that mean that he failed at least 20 times? How and why did the incarnation of Lord himself fail 20 times in front of Mortals?

 After defeating the Kshatriya’s, why did Parshuram choose to donate the land that he won to the Brahmins only especially when Brahmins were not the ruling caste? Why didn’t he donate it to Ravan who was his friend and also a king and a great devotee of lord Shiva?

 The more one studies Parshurama the more one gets baffled. No wonder stories like this were made Sanatan. It were made Sanatan not because they actually were like that, but such stories present more questions than answers. The only purpose of such stories is to impose the supremacy of Brahmins over the other castes. Otherwise they serve no purpose at all.

Dalits...some Disturbing facts

Whenever a topic about the plight of Dalits in India is raised I have observed that inevitably the topic lead to reservations and then ends there.It is as if that silently even the educated youths are saying...."Dalits...Why give a damn about them? They are being given more than enough compensations in terms of Reservations for the crimes of the past ".But who is worried about the past.All the misdeeds of the past are forgiven...though not forgotten.Every time I try to highlight their plight in today’s India people simply refuse to acknowledge that castism exist even today. They will speak about Mughal empire and some long forgotten history.

So I have brought about some stats not by me or any other dalit organization but by National Human Rights Commission.At the end of this stats I have a very disturbing question. I would like each and every person who opposes reservations to answer it honestly.

Every 18 minutes:

A crime is committed against a Dalit

Every day:

• 3 Dalit women are raped
• 2 Dalits are murdered & 2 Dalits Houses are burnt in India
• 11 Dalits are beaten

Every week:

• 13 Dalits are murdered
• 5 Dalits home or possessions are burnt
• 6 Dalits are kidnapped or abducted

Social and Economic condition of Dalits:

• 37 percent of Dalits living below poverty in India
• More than half (54%) of their children are undernourished in India
• 83 per 1000 live birth children born in Dalit community are probability of dying before the first birthday
• 45 percent of Dalits do not know read and write in India
• Dalits women burden double discrimination (gender and caste) in India
• Only 27 percent of Dalits women give institutional deliveries in India
• About one third of Dalit households do not have basic facilities
• Public health workers refused to visit Dalit homes in 33% of villages
• Dalits were prevented from entering police station in 27.6% of villages
• Dalit children had to sit separately while eating in 37.8% of Govt. schools
• Dalits didn’t get mail delivered to their homes in 23.5% of villages
• Dalits were denied access to water sources in 48.4% of villages because of segregation & untouchabilty practices
• Half of India’s Dalit children are undernourished, 21% are severely underweight & 12% DIE before their 5^thbirthday
• Literacy rates for Dalit women are as low as 37.8% In Rural India

Status of Prevention of Atrocities Act:

• The conviction rate under SC/ST Prevention of Atrocities Act is 15.71% and pendency is as high as 85.37%. This when the Act has strict provisions aimed as a deterrent. By contrast, conviction rate under IPC is over 40%

On actual crime committed against Dalits

“Even the reports prepared by the Ministry of Social Justice and Empowerment and placed before Parliament contain merely factual information received from States about registration and disposal of cases; various administrative arrangements made for the function of the Act and funds spent, without any meaningful analysis of the performance of the States which could form the basis for making corrective interventions." “Under-reporting of Atrocities Act cases is a very common phenomenon and therefore the decline in the number of registered cases does not provide a true picture of the incidence of atrocities.”

“A large number of cases which deserve to be registered under Protection of Civil Rights Act or the SCs & STs (Prevention of Atrocities) Act are not actually registered under these Acts, either due to ignorance of law or under pressure from the interested parties. Investigations in even those limited number of cases is often earned out in a slipshod manner and with considerable delay.”

Source: National Human Rights Commission Report on the Prevention and Atrocities against Scheduled Castes

http://www.nhrc.nic.in/Publications/reportKBSaxena.pdf

 

Do you have the balls to talk about the above stats without including reservations in the talk?

If you still think that reservations is an enough compensation, then we dalits are willing to give you reservations too if you trade places with us….would you like to trade places with the dalit castes? Would you like to have reservations in exchange of your mother and sisters being publicly raped, murdered killed?

Please answer this one question!But I know no one will answer it! 

In fact many of you must be thinking …why bore us with this rubbish….these are not our problems! Just stop reservations

I Salute Indian Women

This is a poem by my Friend Pradeep.

His orkut Profile

http://www.orkut.co.in/Main#Profile.aspx?uid=3073536176865821700

Very accurate description of what is happening in India.

I Salute Indian Women

 

If she is lucky & not killed soon after birth,

If she is lucky to see her 15^th B’day,

(Of the 12 million girls born in India, 3 million do not see their fifteenth birthday!)

If she is lucky & not married before reaching puberty,

If she’s lucky; not trafficked & thrown into brothels,

If she’s lucky & not married to an ugly, old man with a daughter her age,

If she’s lucky & not raped every single day by impotent mother fuckers,

If she’s lucky & not asked to quit school in 5th grade,

If she’s lucky & not teased, harassed, molested by beasts who think she’s a sex toy,

If she’s lucky & not judged “characterless” by family & society for every single act,

If she’s lucky & not assaulted by her jilted lover,

If she’s lucky & not have to pay dowry for staying alive at her in laws place,

If she’s lucky she will have equal rights to that of men,

If she’s lucky she will be taken seriously.

I salute Indian Women!

Why do We Oppose Reservations?

Article by Prof Rahul Varman , IIT Kanpur

I teach at one of the IITs, and off late my students, colleagues, friends and relatives have been sending me mails, organising meetings, writing petitions, initiating e-tirades, etc. against the recent MHRD announcement and generally taking it for granted that I'll join them in their protests. Each time they are taken by surprise when I decline their offer, try to mumble something as to why I do not agree with them, or sometimes simply keep quiet if I have the advantage of an impersonal medium like the email. But increasingly it has been hard to shrug the whole issue away - every time I open my mail box, or as I walk along the corridor, and even as I bid farewell to my students of the outgoing batch, the sentiment against reservations seem to be thick in the air intermixed with the feeling of unease when one does not make the `right' noises. And therefore I'll try to articulate at some length as to why I disagree with the `anti-reservationists', (the issue is too complicated for a mere agree/ disagree vote); in spite of having little sympathy with MHRD and their `motivated' methods.

Let me begin with an incident which occurred when I had just joined IITK way back in 1994. We were staying in the guest house then and some census officials knocked on our door one afternoon to make enquiries for filling up a questionnaire. On being asked about my caste my wife expressed her unawareness. When a brief consultation with each other trying to `categorise' my surname did not yield any answer, the main person resolved the issue in an ingenious way. After confirming that I was a faculty member, he told his associate in quiet confidence, "likh do, Brahman honge". The point that I want to stress here is that it is not suddenly that either Mr. Arjun Singh today, or 16 years earlier Mr. B P Mandal, suddenly injected the caste divisions into our society (or, for that matter, in the elite educational institutes) as is being alleged by those against the reservations. The caste divide very much exists everywhere in our society and especially so in any of these elite institutes; my claim would be borne out by the names on the doors along the corridors in the faculty corridors or during the roll call in any of the class rooms. Only thing is that those who are on the right side of the divide can choose to ignore it. This will also be borne out by various kinds of statistics if we bother to look at them.

Reservation and Economic Condition :

Some say that instead of caste we should talk about the economic deprivation and by bringing caste reservations we'll only bring in more divisiveness. I do not understand this argument; it is like saying that we should not address the gender oppression as an issue primarily concerning women, as men also have been sometimes oppressed; or that racial discrimination is not about the blacks and Hispanics in the US, as whites also are sometimes on the receiving end. Further, as if acknowledgement of this form of discrimination (s), instead of being a logical step towards affirmative action, would actually promote them. Coming back to reservations in the present context, it is true that a lot of men and upper castes are also oppressed, but here we are talking about a specific systemic historical subjugation of a massive magnitude, at present perhaps involving more than half a billion people. Reservations may not be answer to this problem but the issue cannot be addressed by bringing in every other kind of discrimination also while attempting to address this issue. Caste problem can be solved only by addressing caste issues; similarly if there are other discriminations that exist in the society (and of course they do) they need to be identified and addressed too, not substituting one form of redressal for the other. Further if the social and economic equity spreads it will not harden the caste identity but loosen it as I'll argue further through the experience of the southern states later.

Reservation and Merit :

Of course the most important argument of those protesting is that it is against the `merit', that it is going to keep the `meritorious' students out and bring in lesser students due to reservations, which in turn will `lower' the standards and destroy the excellence of such institutes, which has been so assiduously and precariously cultivated as a part of the post colonial nation building project. Now this argument is at various levels and we can examine various parts of it one by one.

The first part of the above argument is that reservations will bring students who lack merit and hence will lower the standards of the elite institutions; hence they should be kept away from such reservations. The point is that what does this merit really mean? In any exam where lakhs appear and only thousands get selected, it is not that rest are `bad' but only that there are very limited opportunities. But does it mean that if we go down in the performance list of the exams, others are incapable of undergoing the training and we as an institution are incapable of teaching them in whatever it takes to make them a good professional? Remember we are talking of half a billion people when we say `backwards'. Can't we find handful out of them who have the `capability' to undergo the required training? To me the argument does not sound very different from the ancient times where by their birth a large number were excluded from learning Sanskrit or entering the temples. It is very much like Dronacharya refusing admission to Eklavya. Moreover, we do not seem to even recognise the odds that the children from disadvantaged face; my friend who is from a village 100 kms from Kanpur tells me that his village has just one school where hundreds study across classes with one 18 year old teacher for all the classes put together! And the point is that, even in this school, dalit children are not even allowed to drink from the public pot kept for the rest of the children. In contrast, is it merit when we see that overwhelming majority of those who clear the JEE and CAT are able to do so, only after spending huge resources, money and time, as will be borne out from the newspapers inserts everyday and hoardings at every corner in vast urban parts of the country? What this shows is the singular lack of opportunities and the desperation of educated youth to find a berth in the elite institutions that will catapult them into a different social and economic orbit. Now the point is that these berths are being reserved in one way so far, the question is are we ready to alter that process?

If something sets the elite institutions apart it is the enormous resources that they attract, both human as well as material. And I do not see what stops such individuals who enter even after reservations from becoming good professionals given proper nurturing and resources. As far as failing of students in such institutes is concerned we'll find that students of all categories make such a list as the overwhelming reason for that is either lack of motivation and/ or the social context and not the lack of ability. Many students after clearing JEE, CAT, etc. lose the motivation to do well – they stop going to classes and studying and look for other expressions in life and simply feel alienated with the academics. The second reason is that many students simply find it hard to adjust to a westernised – elite culture of these institutions, especially those who come from rural or small town background. Since they are not able to find the right kind of supporting network of friends and peers they are not able to perform as a lot of learning in such institutions is collective. Many of the reserved category students have to further bear the stigma of coming through `quota', of not being good enough and hence they get into a shell and are more likely to find themselves alienated, which finally reflects on their performance. If this is so, then what is required is more supporting systems within institutions and not stopping them at the gates.

As a teacher I have also seen cases where within a semester or two some of the so called `poor students' are completely transformed. They have been able to adjust to the requirements of the system and flourish, may be with the help of a supporting friend, or a patient teacher, or through an activity where they could express themselves, or a combination of the above. Moreover if these institutes are not only abut learning inside the class as we never tire telling the fresh students, but about becoming a complete professional as so many alumni will vouch for, and transforming a teenager into a professional who is in touch with her surroundings, then of course this diversity can do wonders to the overall learning inside and outside the class rooms. I have learnt so much from those of my students who are different from my protected middle class upbringing – a village in eastern UP, a small town in Bihar, a construction site in Kerala, and so on. Though I understand nothing about the medical education, but I am sure if a student can bring his experience of a Chattisgarh village, it can contribute hugely to the real education in the class.

One can at this point ask a further question, is merit all about passing exams? After all, are the exams a means or an end? If the exams are means to look for ability to make better engineers, doctors and managers, then can there be better methods to look for such ability? After all in my first engineering class I was told that a good engineer is the one who can produce the best out of the least resources and similarly, management is supposed to find one's way in an uncertain situation – or allocate scarce resources in the most optimal way possible. If that is so, whatever I have seen of our deprived masses (of which overwhelming majority belongs to the backward, dalit castes or adivasis), they have the astonishing capacity to make something productive from almost next to nothing! For the last few years I have been studying small industry clusters, like Moradabad brass, Varanasi silk and Kanpur leather. Put together (all the clusters in the country), they are exporting more than the IT sector and their cumulative employment will be several times of the whole of IT industry. In all these clusters they operate with miniscule resources – small investment, no electricity, forget about air-conditioning, non existent roads, lack of water, and little formal education. These clusters are primarily constituted of these so called backward/ dalit castes and are truly a tribute to the genius that our society is. But in spite of centuries of excellence these communities have hardly produced any formal `engineers', `doctors' and `managers', and conversely these elite institutions have not developed any linkages with such industries and their people.

This brings me to a further question, what do `meritorious' students from these institutions do when they pass out? I recall what Srilata Swaminathan, the noted activist, had said at the beginning of her talk at IIMA in the early 1990s (I at the time was a student there), "I am told that this is the cream of the country, and what do you do, sell soaps and toothpastes (ITC, HLL, etc. were the most coveted recruiters those days)?". There was hushed silence in a room full of students and faculty. I remember in the mid-90s my sense of disbelief, when I was the placement coordinator for my department, the HR manager of one of the big three Indian IT companies told me, "as long as somebody can recognise a keyboard we take him" in response to my query about what they sought in a potential employee. Remember this company over the years has employed thousands of IIT-IIM engineers - managers. As a child I remember the famous surgeon in my home town, who would first cut up a patient
and then renegotiate the price with the relatives, before proceeding with the surgery! Or everywhere around me I find `meritorious' doctors employed in public hospitals, drawing comfortable salaries and doing roaring private practice! You are not even required to turn up in the village health centre even once if you have a rural posting. If the majority of our people usually have to do with the village quack, they would not mind a `slightly less meritorious doctor' coming to take care of them, instead of finding solace in the fact that super-specialised doctors are ensuring that the elite of our country have no wrinkles, and such like grave ailments. I recall when some students from IITK, almost all of them belonging to the North from UP to MP to Orissa, went to participate in post Tsunami relief work in Tamil Nadu. After they came back the overwhelming feeling was this difference from the North that "things are different over there and they work!" My relatives and acquaintances prefer to go down south when they are seriously unwell and not to Delhi or Lucknow. Remember this is the same place which has implemented the `quota' much before Mandal and much beyond it too. I hear of far less caste strife in Tamil Nadu than in UP where caste based reservations have been implemented for such a long time – it does not seem to have furthered the caste based identities in South into a full fledged war like Bihar and UP. Point is `merit' is not about stopping somebody at the gates or throwing them out of these seats of learning, but in creating robust institutions which can cultivate and nurture the talent with all the complexities of a vast and disparate society that we are.

Let's put the creamy layer argument also in perspective now. Point is that such elite education which has so many barriers – expensive and time consuming coaching, expensive education, elite culture, etc. is under the present order going to be a preserve only of a select few. All we are saying is whether it is going to be the preserve of a few higher castes or some of the other castes can also find an entry. Even if it is backward IAS's daughter, so be it, finally many others are also IAS's wards, so how does it make a difference? As has been rightly said by the critiques, it's a populist measure for the votes. etc. But so is every single policy of the govt. and so it will be in a `vote bank democracy' – either for the votes directly, or for generating resources for the next election. When an Ambani or an Enron is granted abominable concessions, why don't we come on streets and say, "it is for money for the next elections."

The difficulty perhaps is that we are only against certain kinds of reservation. 

When an Ambani becomes a CEO, when a Gandhi becomes a minister, we do not say it is against merit, when a professor whose son is not able to qualify JEE, is still able to send her child abroad for higher studies, we do not say it is reservation, when only Valmikis do all the cleaning work at IITK we do not say it is reservation, the point that we need to ponder is that why is it that we are only against certain kind of reservation and for certain kind of merit?

Finally for those of us who think that the present reservation exercise is ornamental and they would like to do something more basic and lasting, I recommend a reading of the Mandal report - they will find that the report goes to some length to capture the socio- economic indicators in understanding and classifying `backwards'. Moreover reservation is a small part of their recommendation which includes things like special coaching for the disadvantaged to basic issues like land reforms. The difficulty is that in all these years, only the naxalite movement seem to have taken up some of the radical suggestions of the Mandal Commission! Meanwhile I have a question for those whose problem is the hasty implementation, that "how can we implement MHRD's recommendations so suddenly?" After all, the report has been available for debate, discussion, modification and implementation for all these 16 years! Why is it that we have suddenly woken up to bother about primary – secondary
education as well as the economic upliftment of the masses, only when the government has started acting in its own bumbling ways? As far as I know, no academic body or business institutions like CII has debated these issues and no committees have been setup to examine the Mandal report all this while. Finally, history is catching up in its own imperfect ways. We need to ponder whether these institutions are meant only for supplying cheap labour for the American corporations. If they have to be more than that, the time has come for us to be self critical and look beyond the knee jerk response to the present quagmire.

The Story of Mahabharat

It was impossible to find out when Mahabharat was created, but we can try to find out the creation time of the Mahabharat. There were three editions of Mahabharat. Each and every edition had a different writer, title and content. The original Mahabharat was titled ‘Jay’ written by Vyas. Second edition was titled by ‘Bharat’ written by Vaishanpan the assistant of the Vyas. The second edition was not only written by Vaishapan. Vyas was having four other assistant Sumanthu, Jaimanee, Pail and Shuk. These four asistent had created their own edition of ‘Bharat’. Vaishanpan had merged these four edition together and created one own edition. It was edited by Southee. Southee had recreated the Vaishanpan’s new edition and titled as ‘Mahabharat’. This book was bigger in size and matter but ‘Jay’ which was written by Vyas was smaller than ‘Mahabharat’.

The original book ‘Jay’ was containing 8,800 Shloks. Vaishanpan’s ‘Bharat’ contains 44,000 Shloks and Southee’s ‘Mahabharat’ contains 96,836 Shloks. Original Book ‘Jay’ contains the battle of Kourava and Pandava. Vaishanpan added the advisory content to his edition and Southee had added the mythical stories. 

This how the ‘Jay’ became ‘Bharat’ and ‘Bharat’ became ‘Mahabharat’. 

Tushar Ingle

mailto:Tushardare@gmail.com

East India Company and Indian Rebellion of 1857

the East India Company as a Political Sovereign and the Finances without dilating upon its development from a Commercial Concern into a Political Sovereign.

There is nothing strange in the fact that the East India Company succeeded in establishing its suzerainty over India. Having got a foothold in the various provinces it extended its rule over the entire peninsula and established by law what is known as the British Government in India : in other words, it established the State and carried on the political and commercial functions jointly. As a result of this combined activity the fiscal administration of the Company in India was an entangled phenomenon. The commercial and revenue returns were merged together without any attempt at distinction, therefore, has to pass over the entire period ending in 1814 when by an Act of Parliament the Company was compelled to keep separate accounts of Finance and Commerce. This act had kept companies Black money in control, but the eyes of British Government was on it. It is an error to suppose that the East India Company was abolished because of her inefficiency as manifested in the Mutiny of 1857. On the contrary, before the mutiny had actually taken place, the discussion about the direct assumption of the Government of India by the Crown was set afloat, which is indicative of the fact that mutiny or no mutiny, the British statesmen were impatient to have direct control over the India. Unfortunately, the mutiny did occur in 1857 and gave a strong impetus to the abolition movement already in full swing. 

Government of India Act 1858

Actually entitled An Act for the Better Government of India is an Act of the Parliament of the United Kingdom passed on August 2, 1858. Its provisions called for the liquidation of the British East India Company (who had up to this point been ruling British India under the auspices of Parliament) and the transference of its functions to the British Crown. Lord Palmerston, then-Prime Minister of the United Kingdom, introduced a bill for the transfer of control of the Government of India from the East India Company to the Crown, referring to the grave defects in the existing system of the government of India.
The main provisions of the bill were:
 The Company's territories in India were to be vested in the Queen, the Company ceasing to exercise its power and control over these territories. India was to be governed in the Queen's name.

 The Queen's Principal Secretary of State received the powers and duties of the Company's Court of Directors. A council of fifteen members was appointed to assist the Secretary of State for India. The council became an advisory body in India affairs. For all the communications between Britain and India, the Secretary of State became the real channel.

 The Secretary of State for India was empowered to send some secret dispatches to India directly without consulting the Council. He was also authorized to constitute special committees of his Council.

 The Crown was empowered to appoint a Governor-General and the Governors of the Presidencies.

 Provision for the creation of an Indian Civil Service under the control of the Secretary of State.

 All the property of the East India Company was transferred to the Crown. The Crown also assumed the responsibilities of the Company as they related to treaties, contracts, and so forth.

This was the whole story of the British Government how they captured the India and still some Indians think that it was bye the Rebellion of 1857. 

- Tushar Ingle

mailto:tushardare@gmail.com

कान्हेरी येथील बुद्ध लेन्यातिल महाशिवरात्रि

    प्राचीन इतिहासातील बुद्ध संस्कृतीचा अनमोल ठेवा कान्हेरी येथील बुद्ध लेण्या आहेत. इ स २ ते ९ शतकाच्या कलाखान्दतिल असाव्यात, असे पुरावे उपलब्द आहेत, परन्तु गेली कही वर्ष महाशिवरात्रि उतसवानिम्मित्ता तेथे सनातनी, जातीयवादी, आंधाश्रधालू लोकांकडून मोठ्या प्रमाणात कर्मकांडे व विकृतीकरण होत आहे.

    भगवान् शंकराचे जागृत असल्याचा खोद्सल अप्रचारामुले महाशिवरात्रीला कान्हेरी गुफा येथे शिवभक्त जत्रेचे स्वरुप आणतात. महाशिवरात्रि दिवशी संजय घंडी रास्ट्रीय उद्यानात सर्वाना मोफत प्रवेश दिला जातो. प्रवासासाठी बेस्ट प्रशासन सज्ज असते. सरकार मार्फ़त गुफेत मोठे सफ़ेद कपड लावले जाते. समोरच हजारो नारळ फोडले जाते. बुद्ध स्तुपला फेरया घातले जातात. कही आंधाश्रधालू लोक तर शिवलिंग समजुन बुद्ध स्तुपला पैसे चिटकवन्याचा केविल्वाना प्रयत्न करतात. कही लोक तर स्तुपला, लेन्याना पांडव लेनी समजतात अश्या प्रकार पुलिस यंत्रनेच्या संरक्षानत हे सर्व काही सुरलित चलते तसेच अनेक राजकीय पक्षान्मर्फत ठिकठिकाणी मोफत पानपोईची सुविधा उपलब्द करून दिले जाते. अश्या तर्हेने सर्व पताल्यान्वर महासिवरात्रि उत्सवाला प्रत्यक्षा आणि अप्रत्यक्ष पाने प्रोत्साहन दिले जाते.

    मात्र बुद्ध पोर्निमेला उद्यानात ना मोफत बेस्ट सेवा ना मोफत प्रवेश व इतर सुविधा. मात्र धम्म उपसकाना रोखान्यसथी वन खात्यामाप्र्फत प्रन्यनाची गनती सुरु असल्याचा खोडासल अप्रचार करण्यात येतो. प्राचीन कलि बुद्ध लेण्या व स्तूप आसल्याने महाशिवरात्रि दिनी होत आसलेली कर्मकांडे आणि विक्रुतिकरानामुले जातीय तनाव वधान्याची शक्यता नकारता येत नाही. ही गोष्ट अभिमानास्पद आहे का ? त्याच्मुले सरकारने पुरातत्व खात्याकडे असलेली कान्हेरी ची उपयुक्त माहिती जाहिर करने आवश्यक आहे. अश्या अनाधिकृत आक्रमनामुले अनेक बुद्ध संस्कृतीचा अनमोल ठेवा लोप पावत आहे त्यामुले सरकारने गभिर्याने विचार करून अश्या अनाधिकृत घतानावर बंदी घालून एतिहासिक प्रचिंकलिन सांस्कृतिक अनमोल ठेव्यांचे सवर्धन करण्याची नितात गरज आहे.

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गोमांस भक्षण

ब्राम्हण आणि अन्य वर्गाचे लोक गोमांस खात होते असे डॉ बाबासाहेब अम्बेद्करानी प्राचीन साहित्याच्या आधार सिद्ध केले 

पूर्वीच्या कलि पशुंचा यज्ञा मध्ये बलि दिला जायचा, धार्मिक कार्यामध्ये गायीचा बलि दिला जात असे. यज्ञात बलि दिलेल्या गायीचे मांस केवल ब्राम्हण पुजारी आणि गुरु खायचे. गायीचे मांस अत्यंत पवित्र आणि महाग होते प्रत्येकाला गायीचे मांस मिलाने दुष्कर होते कहिन तर फक्त धार्मिक कार्यात गायींचे मांस मिलायाचे 

मग गोमास भक्षण करणारे ब्राम्हण शाकाहारी का बनले ? य प्रश्नाचे उत्तर शोधताना डॉ बाबासाहेब म्हणतात की, बौध धर्माचा जनतेवर इतका प्रभाव पडला होता की वाताहत झालेले लोक (म्हणजेच अस्पृश्य) या धर्माचे अनुयायी झाले बौध धर्माचा स्वीकार केल्यानातर त्यानी ब्रम्हानावर टीका केलि ब्राम्हण वादाची विषमतावादी तत्व आणि पशुबलि यांचा त्यानी विरोध केला बौध धर्माने गोहत्येचा निषेद केल्यामुले त्या धर्माने जनतेच्या मनाची पकड़ घेतली होती जनतेने ब्रम्हानाचा तिरस्कार करने सुरु केले त्यामुले बौधान्वर विजय मिलावन्यासथी आणि स्वताची परिस्थिति सवार्न्यासथी ब्रम्हानना गोहत्या व यज्ञ पद्धतीचा त्याग करावा लागला.

गोमांस भक्षनाचा त्याग करण्यामागे ब्रम्हानाचा हेतु बौध भिख्शुंचे वर्चस्व हिसकावून घेण्याचा होता, हे ब्रम्हानाचे शाकाहारी होने या प्रक्रियेवारून लक्षात येते. शेतिप्रधन समाज मध्ये गाय व बैल यांच्यासहित अन्य प्राण्यांची कत्तल करणार्या ब्रम्हाणी धर्मबदल जनतेत असंतोष होता. आणि बौध धर्मबद्दल आदराची भावना होती, हे स्वाभाविक होते. गेलेली प्रतिष्ठा प्राप्त करण्यासाठी ब्रम्हानानी जीवनात पूर्णतः बदल केला. त्याना बौध भिक्शुंचा ही पुढे एक पाऊल टाकायचे होते त्यामुले सर्व प्रकारचे मांस सोडून पूर्णतः शाकाहारी होन्यशिवय ब्रम्हानना गत्यंतर नव्हते. आणि खरोखरच ब्राम्हण शाकाहारी झाले.
ब्रम्हानानी गायीला पवित्र पशु मन्न्यास सुरवात केलि हे खरे पण मनुने गायीला कधीच पवित्र मानले नव्हते गायीला त्याने अपवित्राच मानले कारन तीच्यामुले भ्रष्टाचार होतो असे मनुचे म्हानाने होते गायीचे मांस खान्याला त्याचा कधीच विरोध नव्हता इतकेच नव्हे तर त्याने गायीला मरने हा गुन्हा ठरविला नव्हता (मनु. पाच -१३) गायीला देवतास्वरूप मानाने हा अद्वेत तत्त्वध्यानाचा प्रभाव होता असा कही जनाचा खुलासा असमाधान कारक असल्याचे डॉ. बाबासाहेब आंबेडकर म्हणतात

ब्राम्हण धर्मं आणि बौध धर्मं यांच्या झगड़यात ब्रम्हानानी बौंधांचे वर्चस्व कमी करण्यासाठी जे उपाय योजलेत त्यात गायीच्या पुजनामागाचे कारन महत्वाचे आहे बौध धर्मं हा एकेकाळी बहुजनाचा धर्मं होता शेकडो वर्षे तो जनतेचा धर्मं म्हणुन स्थिर झाला त्याने ब्राम्हण वादावर हल्ले केले पण ब्रम्हानानी बचावात्मक धोरण स्वीकारले बौधांचा मार्ग व साधने यांचा अवलम्ब केल्याशिवाय तसेच बोधांची शिकवण आत्यंतिक स्वरूपात आचरणात आन्ल्याशिवय बौध धर्माची दोन हात करने शक्य नव्हते हे त्यानी जनले त्यासाठी ब्रम्हानानी स्वताची बाजु सवार्न्यासथी पूजेचा प्रकार म्हणुन यज्ञ आणि गायीची हत्या करण्याचे थमबवाले.

डॉ. बाबासाहेब आंबेडकर पुढे म्हणतात की, बौध धर्मं हा सामान्यतः पशुहत्येविरुध होता फक्त गयिविशायी त्याला विशेष प्रेम नव्हते याउलट हिन्दू धर्माचे गुप्त राजे त्यानी गोहत्या हे भयंकर पाप असल्याचे घोषित केले. अर्थातच गायीची पूजा हा ब्राम्हण धर्मं आणि बौध धर्मं यांच्यामाधिल संघर्षाचा परिणाम होता. बौध भिक्शुंचे वर्चस्व कमी करण्यासाठी आणि ब्रम्हानाचे वर्चस्व पुनाह्स्तापित कर्न्यस्थी ब्रम्हानानी वापरलेले ते साधन होते असे डॉ. बाबासाहेब आंबेडकर म्हणतात.

डॉ. बाबासाहेब आंबेडकर म्हणतात प्राचीन कलि भारतात गायीचे मांस खाने ही गोष्ट सर्वमान्य होती. स्थायी जमातीचे लोक गायीचे ताजे मांस खायचे. परन्तु वाताहत (अस्पृश्य) लोक मृत गायीचे मांस खायचे. ब्रम्हानानी त्यानातर गोमांस खाने बंद केले आणि गोपूजा करने सुरु केले परतु वाताहत झालेल्या (अस्पृश्य) लोकाना तसे करता आले नाही. कारन या लोकंजवल उपजिविकेसथी भूमि किवा पशु नव्हते त्यांच्या आर्थिक विवंचानेमुले त्यानी मृत गायीचे मांस खाने बंद केले नाही. हे कृत्या बौध धर्मविरुद्ध आहे असे त्याना वाटले नाही कारन मृत गायीचे मांस खाने 'हिंसा' असल्याचे त्यानी मान्य नाही केले. ब्राम्हण वर्ग त्यांचा तिरस्कार करायचा जेव्हा वाताहत झालेले (अस्पृश्य) लोक आपल्या गोष्टीवर दृढ़ राहिले तेव्हा ब्रम्हानानी त्याना 'अस्पृश्य' म्हणुन घोषित केले.

ब्रम्हानानी गायीला एक पवित्र पशु मानले मग ती जीवंत किव मृत असो मृत गायीचे मांस खाने देखिल पाप आहे, असे ब्रम्हानानी जाहिर केले. जय व्यक्ति गोमांस करतात तय व्यक्तिना ब्राम्हण समाजात स्थान नव्हते. वाताहत (अस्पृश्य) लिकानी ब्रम्हानानी घालून दिलेल्या या नियमाला मानले नहीं आणि त्यानी गोमांस खाने सुरु ठेवले त्यामुले धर्मिक्तेच्या आधारे त्यांच्यावर दोषारोपण करण्यात आले. सामाजिक दृष्टया ब्रम्हानानी मृत गायीचे मांस खानार्या वाताहत (अस्पृश्य) लोकाना दण्डित केले, आणि त्याना 'अस्पृश्य' ठरविण्यात आले.

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जातीय व्यवस्थेचे समर्थक म गांधी

भारत माझा देश आहे सरे भारतीय माझे बांधव आहेत? मग अस्पृश्य कोण आहे? अस्पृश्य हा माझ्या जिवनातील कलंक आहे. तो मिटवान्यासथी सर्वतोपरी प्रयत्न करील असे म गांधी म्हणत, परतु जेव्हा डॉ बाबासाहेब आंबेदाकरानी १९२७ साली महाडच्या चवदार तळ्याचा सत्याग्रह केला, तेव्हा म गांधीजीनी या सत्याग्रहाला शब्दिकसुधा पाठिंबा दर्शवला नाही. यावरून गांधीजी अस्प्रुश्यतेबद्दल असलेली तलमल कलते? त्यांचा मूल मुद्दा राजकार्नाला धर्माची जोड़ असावी हा होता म्हणजेच जतियाव्यवस्था कायम ठेवून ब्राम्हण वर्गियांची हातात सत्ता असावी, असा त्यांचा मूल हेतु होता.

जेव्हा डॉ अम्बेद्करानी अस्पृश्यता निवार्न्यासथी स्वताचे जीवन अर्पण केले कारन त्याना अस्प्रुश्यांचा स्वाभिमान व अस्मिता जग्वायाची होती व जोपसयाची होती डॉ. अम्बेद्करानी गंधिजिंची अस्प्रुश्यतेविशायी सहानुभूतिची भिक नको होती तर त्याना अस्पृश्य हे भारतीय नागरिक असून या देशाचा भूमिपुत्र व वारसदार या नात्याने त्यांचा हक्क व न्याय हवा होता कोम्मुनल अवार्डमुले अस्प्रुश्याना स्वतंत्र मतदार संघ मागुन घेतले होते त्यामुले निवादानुकीद्वारे अस्प्रुश्यांच्या जागांचा निश्चित कोटा व त्याची पूर्ति अस्प्रुश्यद्वारे केलि जाणार होती तसेच दुहेरी मतादनाची व्यवस्था केलि होती त्यामुले निवडनुकी द्वारे आपला खरा प्रतिनिधि निवडन्याची संधि अस्प्रुश्याना मिलाली होती. जे गांधीजी अस्प्रुश्याना भारतावारिल कलक आहे असे म्हणत होते तोच कलक पुसून टाकन्यासथी डॉ अम्बेद्करानी दलित, शोषित घताकाना न्याय मिलावुन देण्यासाठी कोम्मुनल अवार्ड च्या माध्यमातून मागणी केलि होती त्यामुले अस्पृश्य शोषित घट्काना न्याय मिलावुन देण्यासाठी कोम्मुनल अवार्ड च्या माध्यमातून मागणी केलि होती परन्तु बिर्बल्च्या खिचडी प्रमाने अस्पृश्यता निवार्न्याकडे पहनारे गंधिजिना हे सहन न झाल्यामुले गंधिजिनी विरोध दर्शावुन येरवडा तुरुन्गामध्ये आमरण उपोशानाला सुरुवात केलि म्हणजेच भारतातील अस्पृश्यतेचा लागलेला कलक गंधिजिना कायम स्वरूपी पाहिजे होता त्याना जातीय व्यवस्था अभिप्रेत होती म्हणुन अस्प्रुश्याना राजकीय हक्क देण्यास त्यांचा विरोध होता. 

एवढेच नव्हे तर त्यानी अशी धमकी दिली की कोम्मुनल अवार्ड मधील मग्न्य मी कदापि मान्य करणार नाही भारतीय अस्प्रुश्यनी मुस्लिम किवा ख्रिच्शेन धर्मं स्वीकारला तरी चालेल परन्तु अस्प्रुश्याना हे हक्क मिलावु देणार नाही त्यासाठी माझा प्राण गेला तरी चालेल अशी गंधिजिंची निति होती म्हणजेच 'मुहँ में राम, बगल मैं छुरी' हे त्यांचे अस्प्रुशातेवारिल प्रेम होते देशातील शोषित वंचित घटकामध्ये सुधारना होऊंन सामान्य मनासप्रमाने जीवन जगण्याचा लायक घटक होणार होता, परन्तु ज्याप्रमाणे एखादा लंगडा मानुस नुकताच काठीच्या आधाराने उभा रहन्याचा प्रयत्न करीत असताना त्याची काठी हिसकावून घेणे व त्याला पुन्हा स्वताच्या पायावर उभे न करता अपन्गात्वमुले जमिनीवरच रेंगाळत ठेवण्याचे कृत्य गंधिजिनी येरवडा तुरुंगात आमरण उपोषण सुरु करून पुणे कराराच्या माध्यमातून केले म्हणजेच हाच गांधीजींचा दमभिक्पना व अस्प्रुश्यन्वार्चे सावत्र प्रेम होते

तसेच १९३८ मध्ये मध्य प्रांतातील तत्कालीन मुख्यमंत्री डॉ खेर यानि आपल्या मंत्रिमंदालत एक अग्निभोज नावाच्या सुशिक्षित अस्पृश्य व्यक्तीला मंत्री म्हणुन घेतले होते तेव्हा अस्प्रुश्याना मंत्रिपद दिले हेच मूलत गंधिजिना सहन न झाल्यामुले गंधिजिनी तत्कालीन मुख्यमंत्री डॉ खेर यांची कानउघडनि केलि आणि त्याना सांगितले की अस्प्रुश्याना मंत्री पद देने म्हणजे त्यांच्या आशा आकांक्षा वधाविने होय यावरून गंधिजिंचे प्रेम दिसते अस्प्रुश्यांच्या राज्कार्नासठी व अस्प्रुश्याना सवार्नाची नीच दर्जाची काम करून घेण्यासाठी त्याना मोठेपण देऊन त्यांच्याकडून ते काम करून घेणे हाच एकमेव उद्देश होता कारन त्यांच्या कमला फक्त शाब्दिक मोठेपणा दिला की अस्पृश्य अपोआप नीच दर्जाचे काम आपणहून करतील व त्यांचा कामाचा दर्ज्यनुसार जातीय व्यवस्था कायम स्वरूपी राहिल हाच एकमेव उद्देश होता म्हणुन गांधीजी वेगवेगळ्या युक्त्या लढवत होते. 

जसे अस्प्रुश्याना 'हरिजन' म्हणजेच ईश्वराची लेकरे संबोधून त्यांच्याकडून खालच्या दर्जाची कामे करून घेत होते. परन्तु जर इश्वाराला सर्वत्र उचा दर्जा मिलतो शिवाय ईश्वराची मर्जी सम्भाल्न्यसथी त्यांच्यापुढे लोतंगन घालण्यात येते, त्यांची पूजा करण्यात येते तर मग त्यांच्याच लेकराना नीच दर्जाचे काम का करावे लगत होते ? जर राजाची लेकरे राजाच बनत प्रधानाची लेकरे प्रधान किवा त्याना चांगल्या दर्जाची वागणूक मिळत असे तर गांधीजींच्या म्हानान्य प्रमाने अस्पृश्य हे हरिजन म्हणजेच ईश्वराची लेकरे आहेत तर मग ईश्वराची ज्याप्रमाणे सर्व समाज पूजा करतो तर त्यांच्या लेकराची का पूजा होत नाही किवा त्याना दगडी इश्वराच्या मंदिरात प्रवेश का नकारता होते ? शिवाय त्यांच्या सावलीचा का विटाल येत असे? तर मग गांधीजी अस्प्रुश्याना हरिजनाची लेकरे का म्हणत ? कारन गंधिजिना कलुन चुकले होते की, अस्पृश्य समाज हा बुद्धिमानी शक्तिमान स्वाभिमान आहे जर त्यांचा स्वाभिमान जागृत झाला तर त्यांच्यामागे एवाघी ताकद आहे की ही समाज व्यवस्थाच बदलून टाकेल हे गंधिजिना माहित होते

गंधिजिना जातीय व्यवस्था कायम ठेउन अस्पृश्य निवारण करायचे होते ते कदपिही शाक्य नव्हते, याच्याविरुधा जातीय व्यवस्था सम्पुर्नापने नाश्ता होऊंन माणसाला त्याचे नैसर्गीक हक्क मिलावे ते मिलाव्न्यसथी कोणत्याही  भिकेची गरज नाही, असे डॉ बाबासाहेब म्हणत, म्हणुन त्यानी सविधानामध्ये अस्पृश्य निर्मुलानाचा कायदा केला अस्प्रुश्याना एक सर्वश्रेष्ट वरदान दिले. या सर्व गोष्ठी वरुण जातीय व्यवस्थेचे म गांधी हे कसे खरे समर्थक होते हे सिद्ध होते. 

- तुषार इंगळे

mailto:tushardare@gmail.com

A Day In the Life of Dalit

Surprising low Conviction Rate Of Crime against Dalits

 See the accompaning Stats about the number of Cases Registered under Prevention of Atrocities Act and how many were actually chargesheeted and how many actually convicted.

Figures from 1991-2009.

SC/ST PREVENTION OF ATROCITIES ACT, 1989

FOLLOWING ARE THE CRIMES COMMITTED BY A NON- SC/ST INDIVIDUAL AGAINST A SC/ST INDIVIDUAL FOR WHICH CASE (FIR) CAN BE LODGED WITH THE POLICE. 

CLAUSE --3(1) OF THIS ACT----if a non-sc/st individual-----


(i) forces a member of a Scheduled Caste or a Scheduled Tribe to drink or eat any inedible or obnoxious substance;

(ii) acts with intent to cause injury, insult or annoyance to any member of a Scheduled Caste or a Scheduled Tribe by dumping excreta, waste matter, carcasses or any other obnoxious substance in his premises or neighborhood;

(iii) Forcibly removes clothes from the person of a member of a Scheduled Caste or a Scheduled Tribe or parades him naked or with painted face or body or commits any similar act which is derogatory to human dignity;

(iv) wrongfully occupies or cultivates any land owned by, or allotted to, or notified by any competent authority to be allotted to, a member of a Scheduled Caste or a Scheduled Tribe or gets the land allotted to him transferred;

(v) wrongfully dispossesses a member of a Scheduled Caste or a Scheduled Tribe from his land or premises or interferes with the enjoyment of his rights over any land, premises or water; 

(vi) Compels or entices a member of a Scheduled Castes or a Scheduled Tribes to do 'begar' or other similar forms of forced or bonded labour other than any compulsory service for public purposes imposed by Government;

(vii) forces or intimidates a member of a Scheduled Caste or a Scheduled Tribe not to vote or to vote to a particular candidate or to vote in a manner other than that provided by law;

(viii) institutes false, malicious or vexatious suit or criminal or other legal proceedings against a member of a Scheduled Caste or a Scheduled Tribe;

(ix) gives any false or frivolous information to any public servant and thereby causes such public servant to use his lawful power to the injury or annoyance of a member of a Scheduled Caste or Scheduled Tribe; 

(x) intentionally insults or intimidates with intent to humiliate a member of a Scheduled Caste or a Scheduled Tribe in any place within public view;

(xi) assaults or uses force to any woman belonging to a Scheduled Caste or a Scheduled Tribe with intent to dishonor or outrage her modesty;

(xii) being in a position to dominate the will of a woman belonging to a Scheduled Caste or a Scheduled Tribe and uses that position to exploit her sexually to which she would not have otherwise agreed;

(xiii) corrupts or fouls the water of any spring, reservoir or any other source ordinarily used by members of the Scheduled Castes or the Scheduled Tribes so as to render it less fit for the purpose for which it is ordinarily used;

(xiv) denies a member of a Scheduled Caste or a Scheduled Tribe any customary right of passage to a place of public resort or obstructs such member so as to prevent him from using or having access to a place of public resort to which other members of public or any section thereof have a right to use or access to;

(xv) forces or causes a member of a Scheduled Caste or a Scheduled Tribe to leave his house, village or other place of residence;


ALL THE ABOVE OFFENCES COMMITTED BY A NON-SC/ST INDIVIDUAL AGAINST A SC/ST INDIVIDUAL--------

Shall be punishable with imprisonment for a term, which shall not be less than six months but which may extend to five years and with fine.

CLAUSE-- 3(2) OF THIS ACT------IF NON-SC/ST INDIVIDUAL----------

(i) gives or fabricates false evidence intending thereby to cause, or knowing it to be likely that he will thereby cause, any member of a Scheduled Caste or a Scheduled Tribe to be convicted of an offence which is capital by the law for the time being in force shall be punished with imprisonment for life and with fine; and if an innocent member of a Scheduled Caste or a Scheduled Tribes be convicted and executed in consequence of such false or fabricated evidence, the person who gives or fabricates such false evidence, shall be punished with death;

(ii) gives or fabricates false evidence intending thereby to cause, or knowing it to be likely that he will thereby cause, any member of a Scheduled Caste or a Scheduled Tribe to be convicted of an offence which is not capital but punishable with imprisonment for a term of seven years or upwards, shall be punishable with imprisonment for a term which shall not be less than six months but which may extend to seven years or upwards and with fine;

(iii) commits mischief by fire or any explosive substance intending to cause or knowing it to be likely that he will thereby cause damage to any property belonging to a member of a Scheduled Caste or a Scheduled Tribe, shall be punishable with imprisonment for a term which shall not be less than six months but which may extend to seven years and with fine;

(iv) commits mischief by fire or any explosive substance intending to cause or knowing it to be likely that he will thereby cause destruction of any building which is ordinarily used as a place of worship or as a place for human dwelling or as a place for custody of the property by a member of Scheduled Caste or a Scheduled Tribe, shall be punishable with imprisonment for life and with fine;

v) commits any offence under the Indian Penal Code punishable with imprisonment for a term of ten years or more against a person or property on the ground that such person is a member of a Scheduled Caste or a Scheduled Tribe or such property belongs to such member, shall be punishable with imprisonment for life and with fine;


(vi) knowingly or having reason to believe that an offence has been committed under this Chapter, causes any evidence of the commission of that offence to disappear with the intention of screening the offender from legal punishment, or with that intention gives any information respecting the offence which he knows or believes to be false shall be punishable with the punishment provided for that offence; or

(vii) being a public servant, commits any offence under this section, shall be punishable with imprisonment for a term which shall not be less than one year but which may extend to the punishment provided for that offence.

OTHER PUNISHMENTS------

CLAUSE-- 4. Whoever, being a public servant but not being a member of a Scheduled Caste or a Scheduled Tribe, willfully neglects his duties required to be performed by him under this Act, shall be punishable with imprisonment for a term which shall not be less than six months but which may extend to one year.

CLAUSE --5. Whoever, having already been convicted of an offence under this Chapter is convicted for the second offence or any offence subsequent to the second offence, shall be punishable with imprisonment for a term which shall not be less than one year but which may extend to the punishment provided for that offence.

CLAUSE 7.(1) Where a person has been convicted of any offence punishable under this Chapter, the Special Court may, in addition to awarding any punishment, by order in writing, declare that any property, movable or immovable or both, belonging to the person, which has been used for the commission of that offence, shall stand forfeited to Government.

CLAUSE 7(2) Where any person is accused of any offence under this Chapter, it shall be open to the Special Court trying him to pass an order that all or any of the properties, movable or immovable or both, belonging to him, shall, during the period of such trial, be attached, and where such trial ends in conviction, the property so attached shall be liable to forfeiture to the extent it is required for the purpose of realisation of any fine imposed under this Chapter.

CLAUSE 8. In a prosecution for an offence under this Chapter, if it is proved that-

(a) the accused rendered any financial assistance to a person accused of, or reasonably suspected of committing, an offence under this Chapter the, Special Court shall presume, unless the contrary is proved, that such person had abetted the offence; 

(b) a group of persons committed an offence under this Chapter and if it is proved that the offence committed was sequel to any existing dispute regarding land or any other matter, it shall be presumed that offence was committed in furtherance of the common intention or in prosecution of the common object.

CLAUSE 10. (1) Where the Special Court is satisfied, upon a complaint or a police report that a person is likely to commit an offence under Chapter II of this Act in any area included in ‘Scheduled Areas’ or ‘tribal areas’, as referred to in article 244 of the Constitution, it may, by order in writing, direct such person to remove himself beyond the limits of such area, by such route and within such time as may be specified in the order, and not to return to that area from which he was directed to remove himself for such period, not exceeding two years, as may be specified in the order.

Worshipping The False God..Tilak

This is not about Dr.Ambedkar or Arun Shouri.Mr.Shouri has already been answered by 
many(Lucky to not have a fatwa issued against him).

Shouri criticized Dr.Ambedkar for not contributing in the freedom struggle.I wonder why didnt he criticize Gandhi for not contributing in Scientific Reserch? But this is not even about Gandhi. This is about another false god called Bal Gangadhar Tilak....an aspect of Tilak about which no one dares to speak about.

Shouri criticized Ambedkar for not co-operating with Mahatma. I am going to speak about Tilak’s relation with another (true) Mahatma of this country..Mahatma Phule and Shahu Maharaj.To expose people like Tilak is always going to be a lengthy task.So readers are requested to have some patience.

This begins with the days when no one knew who were Tilak and Agarkar.Tilak and Agarkar had written in favor of the descendents of Shivaji Maharaj.They tried to expose the ill treatment of the descendants. This angered the Brahmin community and a Brahmin by the name Barve took them to the court .This happened in 1882.Tilak and Agarkar were jailed for that at dongri(Bombay).The bail amount was not small. It was Rs 10,000/- in 1882.Mahatma Phule came to his rescue then.Mahatma Phule ordered the treasurer of Satya Shodha Samaj, Ramsheth BapuSheth Uravne to gather the necessary amount. When Tilak and Agarkar were jailed for the first time in their life no Joshi, Kulkarni, Deshpande,Paranjpe came forward to help. This is what Tilak observed latter in his "Kesri". Tilak and Agakrar lost the case and had to suffer imprisonment for 3 months. When they came out Phule ordered his another associate and right hand man Narayan Medhaji Lokhande to take out a huge procession of these two.

First public recognition of Tilak and Agarkar was given by Mahatma Jyotirao Phule.

Both of them were given letter of honor which said "You have taken lot of trouble for Shivaji Maharaj which is why we people are behind you.Our instincts say you will be a great leader tomorrow. We have just one request, instead of leading only the Brahmins lead everyone and you will become the leader of India."
Now what did these two leaders reward Mahatma Phule with? When Mahatma Phule passed away Tilak didn’t even bother to mention that in his Kesri!!! And Agarkar...the social reformer? Even he didnt feel it necessary to mention the death news of the only social reformer to be called as Mahatma in his "Sudharak"!!!

That very Tilak who wrote an editorial when Ramsheth Bapusheth Uravne a follower of Mahatma Phule expired; changed so much that he completely avoided mentioning the death news of Mahatma.(Arun Shouri are you reading this treatment to Mahatma???)

Why did he change so much ?

Simple reason is that previously he was young and not established. He needed the support of the dalits to become a leader. But once established ... he became a true Brahmin. He kicked the dalits out of his "Kesri" and his life. He simply used Mahatma Phule's popularity to become popular himself and latter forgot the very roots on which he build his own popularity.(Pick the "kesri" after 28 Nov 1890 to cross check.)

Tilak And Shahu Maharaj :

This is one famous episode in the life of Shahu Maharaj...a descendent of Shivaji Maharaj .But allow me to say it again. In 1901 Shahu Maharaj was taking bath in Panchaganga River. Being a religious King it was customary for a brahmin to pray while the king is bathing in a river in Shravan month. He called for the official Brahmin Narayan Rajopdhyay. Now this Rajopadhyay was with his "keep" and had not taken his morning bath when called for. According to Hindu customs Bramhin cannot utter The Vedic Mantras without having bath. The driver raised this point.(Actually the entire episode is covered in the memoirs of the driver published in marathi.) Rajopadhyay replied that he was a brahmin and Shahu Maharaj a Kunbi(shudra). Shudras dont have rights to Vedic mantras. He will be praying by Puranic methods(considered as inferior method) and for Puranic mantras there is no need for the brahmin to have taken bath. Accordingly Rajopadhyay prayed with puranic mantras. But at the time of the bath another brahmin friend and employee of Shahu Maharaj, Rajaram Shastri Bhagwat was present. He objected to Rajopadhyay. He told to Shahu Maharaj that Rajopadhyay was insulting him by saying inferior mantras. Shahu Maharaj demanded explanation from Rajopadhyay. Rajopadhyay shamelessly admitted that he was uttering puranic mantras and that he won’t be using the Vedic Mantras. Hurt, Shahu Maharaj gave Rajopadhyay 3 months notice. He said think again, if at the end of 3 months if Rajopadhyay didnt agree to pray with vedic mantras for his employer he would be dismissed. 

What followed is a classical example of Brahminic arrogance. 

Despite saying it was 3 month notice in reality Shahu Maharaj gave him 9 months. But look at Rajopadhyays arrogance. He didnt bother to reply. So finally Shahu Maharaj gave him a written notice. First one on 7th Nov 1901 and then the second notice on 8th Nov 1901 and finally the third notice on 1st May 1902.

The last notice was in a stern language and finally Rajopadhyay responded with written explanation on 5th May 1902.The explanation he gave was that he would not be worshipping the king with Vedic mantras because Shahu Maharaj was not a Kshatriya and so he didnt have any rights to Vedic Mantras. So Shahu Maharaj on 6th May 1902 dismissed Rajopadhyay. There was a severe outburst from the entire Brahmin community.So severe was the brahminic reaction that they actually exploded a bomb in the wedding of Shahu Maharaj's daughter.Despite being a king Shahu Maharaj was given death threats.
Now who was fuelling this anti Shahu Maharaj feeling? It was none other than Mr.Bal Gangadhar Tilak. And he did not start his work after Shahu Maharaj dismissed Rajopadhyay. Rajopadhyay's episode was known to Tilak and to support the fellow brahmin, even before Shahu Maharaj gave his first notice.Tilak in his "Kesri" dated 26th Oct 1902 and 30th Oct 1902(kesri was bi-weekly at that time) wrote in his editorial's a column titled "Vedokta ani Marathe Karma"(vedic and maratha deeds).

And read carefully what Tilak has to say...

"Because of learning english language, today’s Maratha's have gone INSANE. They have gone insane and thats why they are demanding rights to Vedic Mantras."

Not only does Tilak call Shahu Maharaj as mad, he is saying the entire Maratha's as mad. That Shahu Maharaj is from the family of Shivaji Maharaj is of no concern. 

Who authorized Tilak to call the entire Maratha community as insane?

Further more Tilak says"...In todays world Vedic Mantras are meant only for the Brahmins..No one else."

About Shivaji Maharaj, Tilak writes "...Chatrapati Shivaji worked hard for Go-Brahmin, Hinduism and Gods. So as a return favor we brahmins had granted him the honour of being a Kshatriya..."

Tilak does a favour on Shivaji Maharaj !!! 

"..current Marathas are worthless for such kind of favours. So no Maratha's can get the rights to vedic mantra's".

This happened before Shahu Maharaj dismissed Rajopadhyay. It seems that Tilak was dead against the britishers. But when it came to his own caste how does he choose to act? Tilak immediately sent a telegram to British Governer of Bombay requesting him that whatever Shahu Maharaj says dont listen to him. Do not consider him as Kshatriya.

That very Tilak was down on his knees before the british government to maintain the interest of his caste.

Isnt it clear what was important for Tilak...caste or country?(Shouri....Ambedkar traitor coz he took the help of Britishers..eh?How about applying the same logic to Tilak..?)Well what did Tilak do after that? A huge whispering campaign against Shahu Maharaj. He urged Rajopadhyay to fight against Shahu Maharaj and Rajopadhyay appealed first to British representative of Kolhapur Colonel Ferris on 10 sept 1902 which was rejected on 19 Feb 1903.

On 23rd May 1903 on Tilak's urging Rajopadhyay appealed again to the next higher authority, Bombay governer. This was also rejected on 10 Oct 1903.
Tilak again urged Rajopadhyay to appeal to the final authority, the govt of India which he did on 5th Jan 1905 and again a supplementary application on 10th April 1905.9th May 1905 the final verdict came from the governor general Lord Curzon and here too Shahu Maharaj was the winner.
Now Tilak writes in his "Kesri " let us solve this issue by the way of talks.” As 
long as the option of court was open, the Maratha's were insane, but when all the options 
closed down, Tilak wanted to talk to insane Shahu Maharaj. Now he writes "Shahu became the hier to the throne. He has been done the Rajyabhishek. So we Brahmins are ready to recognize him alone as Kshatriya".
Tilak who till 1902 thought the Marathas as worthless for having Vedic Mantra, after the court verdict started saying Shahu Maharajs demands were not invalid as he had his Rajya Abhishek done. Didnt he knew that in 1902?Anyways continuing...Shahu Maharaj wanted to accept this Tilaks propsal.

But he had an intelligent non-brahmin aid Bhaskar Jadhav of satya shodhak samaj. He raised a query...what about Bapusaheb Maharaj, the brother of Shahu Maharaj? Tilak again replied in his kesri, "We can not accept Bapusaheb Maharaj as kshatriya. He will remain as a shudra only." Bhaskar Jadhav was not satisfied and he asked again...according to Mr Tilak , You brahmins are willing to recognise only Shahu Maharaj as kshatriya because he sits on the throne. Applying the same logic if tomorrow if some muslim sits on the throne will you grant him the same privilege? Tilak's reply is a clear indication for whom was his entire struggle. He replied “if tomorrow such issue arise and a muslim ascends the throne, the question of vedic mantras will arise. And the reply to such issue will be given by the brahmins of those times. Tilak does not use the word people, he uses the term brahmins. Understand the difference. It shows clearly who according to Tilak the bosses were.
There are many more things about Tilak that can be said, about the threat to burn down the pandals of the congress in pune if they addressed to the problems of the untouchables in 1905.But those will be unnecessary. Tilak has shown in many ways that he was a firm believer of Hinduism and the supremacy of the brahmins over the common people. Hinduism say it clearly that the shudras are only slaves of the remaining castes. He never ever bothered for their freedom from the caste shackles. So will it be to outrageous to assume that while he said "Swaraj is My Birth Right", his definition of Swaraj meant Brahmin Raj? Did he fight for the rule of the people or for the rule of the Brahmins?Mr Shouri isnt this one of the false gods that the people are worshipping at large? We are waiting for your Worshipping the false Gods Part 2.