03-10-2005, 01:18 PM
This is not the right thread for this post, as it not politics but a Hindu issue. So please move it as you see fit.
Our forefathers made greivous mistakes for which a whole nation pays dearly. Can we heal? Can we simply all say that we were wrong. Our priests were wrong. Some shastras were wrong. Very, very wrong! Gandhi did not fast against this abomination.
We partitioned the dalits from us. Then Jinnah partitioned the muslims from the Hindus. Then the athiests and communists partitioned themselves from the remaining community, - leaving Hindus who can barely muster 28% of the votes. Hindus are already a minority in India.
Pride, prejudices, shastras and ignorance prevented reconciliation much sooner. Can we adopt the entire 180 million dalits as our own children, brothers and sisters?
REGRET, APOLOGY, REPENTENCE, ATONEMENT AND RECONCIALTION
<b>75 yrs later, temple priest wants to tell Ambedkar: Sorry, we threw you out</b>
Thursday March 3 2005 01:01 IST
NASHIK: As head priest of the historic Kala Ram temple here, Sudhir
Pujari has taken a decision that appears generous at first glance:
he'll adopt 25 Dalit children and 25 tribals on behalf of the
Janasthan Peeth of Nirwani Akhada.
It's actually an act of atonement that comes 75 years too late. At 3
pm on March 2, 1930, at this very temple, some 15,000 Dalits had
gathered for a darshan of the famous black idols of Lord Ram, Sita
and Laxman.
The first batch of 125 men and 25 women divided themselves into four
groups and stood outside the temple's four doors, waiting to be let
in. The priest of the temple turned them away saying they
were "untouchables". This led to a satyagraha and a five-year
agitation led by Dr B R, Ambedkar, during which he decided to
abandon Hinduism.
Ramdasbuwa Pujari, the priest who spurned the Dalits, was Sudhir
Pujari's grandfather. Today, the grandson wishes things had turned
out differently. "I think it was a big mistake on the part of my
grandfather," he told this website's newspaper. Then, with the
benefit of hindsight, he added: "Had I been in his place I would
have thought judiciously and permitted entry to all, irrespective of
caste."
Sudhir, who was appointed Mahant by the Nirvani Akhada during the
last Kumbh Mela, belongs to the 27th generation of priests
conducting rituals at the temple. <b>In his own way, he is trying to
undo some of the damage that his grandfather caused.</b>
Adopting the 50 Dalit and tribal children on behalf of the Janasthan
Peeth, of which he is the Mahant, is one step in this direction. He
said the Peeth would take responsibility for bringing up the
children and educating them properly. "You may consider this as a
malampatti (dressing of wound) by a grandson on wounds inflicted by
his grandfather," he says.
The Kala Ram temple entry satyagraha proved to be a turning point in
Ambedkar's life and Dalit politics. In 1935 Ambedkar announced that
though he had been born a Hindu, he would not die a Hindu. And even
though the temple was thrown open for Dalits by law later,
Ambedkar's mind was already made up and he converted to Buddhism in
1956.
Three years back, Sudhir Pujari pushed a proposal to erect a plaque
in front of the temple to acknowledge Ambedkar's satyagraha. That
move has been lost in red tape.
Meanwhile, he counts the cost of his grandfather's decision. <b>"Had my
grandfather permitted entry to the Dalits, perhaps Ambedkar would
have stayed in the Hindu fold," he reflects.</b>
But he cannot turn the clock back. So he continues his own form of
atonement.
http://www.newindpress.com/Newsitems.aspID...=States&Topic=0
A Mahant's Message
Thursday March 3, 2005
MAHANT Sudhir Pujari, the grandson of Ramdasbuwa Pujari of Kala Ram temple
at Panchavati in Maharashtra, <b>has made a forthright statement that his
grandfather had committed a "big social mistake" by not allowing Dr B R
Ambedkar and his associates to enter the temple for darshan of the deity. It
was after this incident of March 2, 1930 that Dr Ambedkar felt compelled to
renounce Hinduism and convert himself to Buddhism.</b> On that day Dr Ambedkar
along with about 15,000 Dalits marched to the 212-year-old temple to protest
against upper caste exploitation and discrimination. Had he and his
associates been allowed them to perform the darshan, the socio-political
scene today might have been entirely different. This denial proved to be a
turning point in Dr Ambedkar's life and Dalit politics in the country. It
was after five years of this incident that Dr Ambedkar convened a meeting of
the Dalits and said that though he was born a Hindu, he would not die a
Hindu. Mahant Sudhir says, "If my grandfather had permitted entry to Dalits,
Dr Ambedkar would have stayed in the Hindu fold, and there would not have
been a division of Hindus."
What is most interesting is that Dr Ambedkar's associate, Dadasaheb Gaikwad,
who marched with him to Kala Ram temple, was a close friend of Mahant
Ramdasbuwa. What was more the Mahant had even financed him to contest
election. This revelation of Mahant Sudhir is quite interesting as it makes
it clear that it was not merely the issue of being untouchables that was the
stumbling block in allowing them to enter into the temple. Obviously it
implies that there were other social factors and forces which were
responsible for it. Unfortunately even after seventy-five years of the
incident no sincere effort has been made to totally change the background
under which the Mahant had to take this action. Instead of any attempt to
assimilate this section into the mainstream, the political leaders have been
working to widen the chasm and putting one against each other.
The Dalit population is around 18 crore in a population that has now crossed
the 100-crore mark. While at the public level the Dalits are accepted as a
part of Hindu community, they have been in reality treated with hostility
and repression, and have been the target of calculated attacks from the
other castes. In fact they have become a soft target, and this has been
happening in spite of resurgence of Dalit movement. The issue of conversion
has also acquired a broader dimension; they have virtually acquired the
character of a product in the political market. What is very disturbing is
that governments in the states appear to have surrendered their political
will to stand by them and to stop their exploitation and check their
alienation. A Human Rights Watch report underlines that the " Dalits live a
precarious existence, shunned by much of society because of their rank as
'untouchables' at the bottom of the caste system. They are discriminated
against, denied access to land, forced to work in degrading conditions, and
routinely abused at the hands or the police and of higher-caste groups that
enjoy the State's protection".
The upper-lower caste divide was there in pre-British period. However, it
cannot be denied that the divide-and-rule tactic of British colonialism made
us believe that Indians were merely a disparate conglomeration of human
tribes loosely held together. But unfortunately the Hindutva movement -
primarily launched as a counter-movement to this splintering of India, and
seeking to provide a broad basic foundation on which a consolidated and
mighty Hindu Nation could stand-became an instrument to alienate the weaker
sections of the society from the mainstream. <b>An analysis of the agenda of
Hindu nationalism in the historical perspective will reveal that the Dalits
are perceived to present a threat to the nationalist agenda.</b>
It is really heartening to note that Mahant Sudhir Pujari has initiated a
process to undo the 75-year-old mistake and has decided to adopt 25 Dalit
students on behalf of Janasthan Peeth. He would also bring up 50 children
and educate them properly. Though very belated, at least Mahant Sudhir has
made a beginning and this should be an eye-opener and also an example for
others. It is unfortunate that even today the discrimination against the
Dalits is rampant, notwithstanding a number of legislations protecting their
rights and providing for penalties. It has been proven time and again that
mere laws are not enough for social, political and economic empowerment of
the Dalits. What is needed is a strong social movement to create a
discrimination-free society. This is the message that Mahant Sudhir has sent
forward on behalf of his erring grandfather.
http://www.navhindtimes.com/stories.php?pa...&Story_ID=03034
Our forefathers made greivous mistakes for which a whole nation pays dearly. Can we heal? Can we simply all say that we were wrong. Our priests were wrong. Some shastras were wrong. Very, very wrong! Gandhi did not fast against this abomination.
We partitioned the dalits from us. Then Jinnah partitioned the muslims from the Hindus. Then the athiests and communists partitioned themselves from the remaining community, - leaving Hindus who can barely muster 28% of the votes. Hindus are already a minority in India.
Pride, prejudices, shastras and ignorance prevented reconciliation much sooner. Can we adopt the entire 180 million dalits as our own children, brothers and sisters?
REGRET, APOLOGY, REPENTENCE, ATONEMENT AND RECONCIALTION
<b>75 yrs later, temple priest wants to tell Ambedkar: Sorry, we threw you out</b>
Thursday March 3 2005 01:01 IST
NASHIK: As head priest of the historic Kala Ram temple here, Sudhir
Pujari has taken a decision that appears generous at first glance:
he'll adopt 25 Dalit children and 25 tribals on behalf of the
Janasthan Peeth of Nirwani Akhada.
It's actually an act of atonement that comes 75 years too late. At 3
pm on March 2, 1930, at this very temple, some 15,000 Dalits had
gathered for a darshan of the famous black idols of Lord Ram, Sita
and Laxman.
The first batch of 125 men and 25 women divided themselves into four
groups and stood outside the temple's four doors, waiting to be let
in. The priest of the temple turned them away saying they
were "untouchables". This led to a satyagraha and a five-year
agitation led by Dr B R, Ambedkar, during which he decided to
abandon Hinduism.
Ramdasbuwa Pujari, the priest who spurned the Dalits, was Sudhir
Pujari's grandfather. Today, the grandson wishes things had turned
out differently. "I think it was a big mistake on the part of my
grandfather," he told this website's newspaper. Then, with the
benefit of hindsight, he added: "Had I been in his place I would
have thought judiciously and permitted entry to all, irrespective of
caste."
Sudhir, who was appointed Mahant by the Nirvani Akhada during the
last Kumbh Mela, belongs to the 27th generation of priests
conducting rituals at the temple. <b>In his own way, he is trying to
undo some of the damage that his grandfather caused.</b>
Adopting the 50 Dalit and tribal children on behalf of the Janasthan
Peeth, of which he is the Mahant, is one step in this direction. He
said the Peeth would take responsibility for bringing up the
children and educating them properly. "You may consider this as a
malampatti (dressing of wound) by a grandson on wounds inflicted by
his grandfather," he says.
The Kala Ram temple entry satyagraha proved to be a turning point in
Ambedkar's life and Dalit politics. In 1935 Ambedkar announced that
though he had been born a Hindu, he would not die a Hindu. And even
though the temple was thrown open for Dalits by law later,
Ambedkar's mind was already made up and he converted to Buddhism in
1956.
Three years back, Sudhir Pujari pushed a proposal to erect a plaque
in front of the temple to acknowledge Ambedkar's satyagraha. That
move has been lost in red tape.
Meanwhile, he counts the cost of his grandfather's decision. <b>"Had my
grandfather permitted entry to the Dalits, perhaps Ambedkar would
have stayed in the Hindu fold," he reflects.</b>
But he cannot turn the clock back. So he continues his own form of
atonement.
http://www.newindpress.com/Newsitems.aspID...=States&Topic=0
A Mahant's Message
Thursday March 3, 2005
MAHANT Sudhir Pujari, the grandson of Ramdasbuwa Pujari of Kala Ram temple
at Panchavati in Maharashtra, <b>has made a forthright statement that his
grandfather had committed a "big social mistake" by not allowing Dr B R
Ambedkar and his associates to enter the temple for darshan of the deity. It
was after this incident of March 2, 1930 that Dr Ambedkar felt compelled to
renounce Hinduism and convert himself to Buddhism.</b> On that day Dr Ambedkar
along with about 15,000 Dalits marched to the 212-year-old temple to protest
against upper caste exploitation and discrimination. Had he and his
associates been allowed them to perform the darshan, the socio-political
scene today might have been entirely different. This denial proved to be a
turning point in Dr Ambedkar's life and Dalit politics in the country. It
was after five years of this incident that Dr Ambedkar convened a meeting of
the Dalits and said that though he was born a Hindu, he would not die a
Hindu. Mahant Sudhir says, "If my grandfather had permitted entry to Dalits,
Dr Ambedkar would have stayed in the Hindu fold, and there would not have
been a division of Hindus."
What is most interesting is that Dr Ambedkar's associate, Dadasaheb Gaikwad,
who marched with him to Kala Ram temple, was a close friend of Mahant
Ramdasbuwa. What was more the Mahant had even financed him to contest
election. This revelation of Mahant Sudhir is quite interesting as it makes
it clear that it was not merely the issue of being untouchables that was the
stumbling block in allowing them to enter into the temple. Obviously it
implies that there were other social factors and forces which were
responsible for it. Unfortunately even after seventy-five years of the
incident no sincere effort has been made to totally change the background
under which the Mahant had to take this action. Instead of any attempt to
assimilate this section into the mainstream, the political leaders have been
working to widen the chasm and putting one against each other.
The Dalit population is around 18 crore in a population that has now crossed
the 100-crore mark. While at the public level the Dalits are accepted as a
part of Hindu community, they have been in reality treated with hostility
and repression, and have been the target of calculated attacks from the
other castes. In fact they have become a soft target, and this has been
happening in spite of resurgence of Dalit movement. The issue of conversion
has also acquired a broader dimension; they have virtually acquired the
character of a product in the political market. What is very disturbing is
that governments in the states appear to have surrendered their political
will to stand by them and to stop their exploitation and check their
alienation. A Human Rights Watch report underlines that the " Dalits live a
precarious existence, shunned by much of society because of their rank as
'untouchables' at the bottom of the caste system. They are discriminated
against, denied access to land, forced to work in degrading conditions, and
routinely abused at the hands or the police and of higher-caste groups that
enjoy the State's protection".
The upper-lower caste divide was there in pre-British period. However, it
cannot be denied that the divide-and-rule tactic of British colonialism made
us believe that Indians were merely a disparate conglomeration of human
tribes loosely held together. But unfortunately the Hindutva movement -
primarily launched as a counter-movement to this splintering of India, and
seeking to provide a broad basic foundation on which a consolidated and
mighty Hindu Nation could stand-became an instrument to alienate the weaker
sections of the society from the mainstream. <b>An analysis of the agenda of
Hindu nationalism in the historical perspective will reveal that the Dalits
are perceived to present a threat to the nationalist agenda.</b>
It is really heartening to note that Mahant Sudhir Pujari has initiated a
process to undo the 75-year-old mistake and has decided to adopt 25 Dalit
students on behalf of Janasthan Peeth. He would also bring up 50 children
and educate them properly. Though very belated, at least Mahant Sudhir has
made a beginning and this should be an eye-opener and also an example for
others. It is unfortunate that even today the discrimination against the
Dalits is rampant, notwithstanding a number of legislations protecting their
rights and providing for penalties. It has been proven time and again that
mere laws are not enough for social, political and economic empowerment of
the Dalits. What is needed is a strong social movement to create a
discrimination-free society. This is the message that Mahant Sudhir has sent
forward on behalf of his erring grandfather.
http://www.navhindtimes.com/stories.php?pa...&Story_ID=03034