Vol. 17, Part III · pages 36–40

7GREAT FIGHT far and near. During the Second Afghan War (1878-1895) a Mahar soldier again won high renown for his outstanding bravery which recalled the intrepidity, tenacity, and dauntlessness of the Mahars at Koregaon. Sep. Sonnak Tannak gave proof of gallantry of the highest order, as is recorded on a tablet on the Waudby Road in Bombay. The inscription reads : “ This road is named after Major Sidney James Waudby who with Private Elahi Bux and Private Sonnak Tannak, all of the 19th Bombay Infantry, fell on the 16th April 1880, in defence of the Dabrai post in Afghanistan which, when warned that an attack in force was imminent, they refused to abandon and most gallantly held for three hours against three hundred of the enemy, many of whom were slain. Eventually, when all their ammunition was expended they dashed into the midst of their foes and died fighting. In honour of their heroism this tablet is placed by the Regiment. ” 1 While describing the social status of Mahar community under the rule of the Peshwas prior to 1818, Dr. B. R. Ambedkar said, “ under the rule of the Peshwas in the Maratha country the Untouchable was not allowed to use the public streets if a Hindu was coming along lest he should pollute the Hindu by his shadow. The Untouchable was required to have a black thread either on his wrist or in his neck as a sign or a mark to prevent the Hindu from getting themselves polluted by his touch through mistake. In Poona, the capital of the Peshwa, the Untouchable was required to carry, strung from his waist, a broom to sweep away from behind the dust he treaded on lest a Hindu walking on the same should be polluted. In Poona, the Untouchable was required to carry an earthen pot, hung in his neck wherever he went, for holding his spit lest his spit falling on earth should pollute a Hindu who might un-knowingly happen to tread on it.” 2 zz 1: Forefront For Ever-The History of the Mahar Regiment, by V. Longer, Pp. 12-15. 2: Writings and Speeches Vol. 1, P. 39.

2 THE VALUE OF A MAN IS AXIOMATIC, SELF-EVIDENT “On 18th January 1928, a meeting was convened by the Depressed Classes at Trymbak, near Nasik, which is a place of pilgrimage of the Hindus, to consider a proposal for building a temple in the name of their great saint, Chokhamela. Dr. B. R. Ambedkar was specially invited to preside over the meeting. Mr. B. K. Gaikwad, Bhalerao, Punjaji, Navsaji Jadhav etc. addressed the meeting. In addition to these Mr. Datar Shashtri from Nasik, Mr. Marathe editor ‘ Swarajya ’ , and Mr. Vadekar, Mr. Thorat and Mr. Choudhary from Jalgaon also addressed the gathering. ” 1 The meeting, after a full discussion, decided that the real memorial of the saint consisted in devoting themselves with unflagging energy rather to the removal of the blot of Untouchability than to the erection of a temple. The fact was that firstly, Dr. Ambedkar was in the innermost recesses of his heart against the idea of separate temples ; secondly, the building expenses would have been a financial burdern ; and thirdly, Dr. Ambedkar was more of a utilitarian than an idol worshipper. It was Dr. Ambedkar’s view that the saint-poets of Maharashtra (1300-1600) belonging to Bhagavat Dharma did not preach directly against the Caste System which stood for the domination of one caste over others, for social inequality and social injustice. The efforts of these saintpoets were directed to establishing equality, not between a Brahmin as an individual and a Shudra as an individual, but between a Brahmin and a Shudra devotee of God. In this struggle the saints succeeded, and the Brahmins had to accept the superiority of the devotee irrespective of caste. Lastly Dr. B. R. Ambedkar addressed the meeting as the President. In his address he stated “ Yet from the view point of the annihilation of caste,” “ the struggle of the saints 1: Bahishkrit Bharat, dated 3rd February 1928.

9THE VALUE OF A MAN.........SELF-EVIDENT did not have any effect on society. The value of man is axiomatic, self-evident; it does not come to him as the result of the gilding of Bhakti. The saints did not struggle to establish this point. On the contrary, their struggle had a very unhealthy effect on the Depressed Classes. It provided the Brahmins with an excuse to silence them by telling that they would be respected if they also attained the status of Chokhamela.” As the followers of different cults of Bhakti were themselves filled with caste prejudices, Dr. Ambedkar proceeded, they not only turned a blind eye to their message of equality, justice and humanitarianism, but also described their incredible miracles with utmost exaggeration. As regards the cult of Ramdas, he said that his followers were notorious for their caste prejudices since its inception, and their founder himself was obsessed with the ideas of Brahmin superiority. According to Ramdas, even a fallen Brahmin was superior to men of other castes in heaven and on earth ; nay, a Brahmin was one to whom even the gods made an obeisance.” 1 zz 1:Keer, Pp. 109-110.

3 WE ARE A WARRIOR CLAN The second session of Ratnagiri District Bahishkrit Parishad under the auspices of Bhartiya Bahishkrit Samaj Sewak Sangh was held on Saturday the 13th April 1929 at 4.30 p.m. at Chiplun under the Presidentship of Dr. B. R. Ambedkar. Deorao Naik, editor “ Samata ” , S. N. Shivatarkar, D. V. Pradhan, S. S. Gupte, B. R. Kadrekar also attended this Conference. About eight thousand men and women assembled for the Conference. 1 “ The situation at the time of Conference was tense. “ Great efforts had to be made for securing a site for the Conference pandal. Fear lurked in the minds of the Orthodox Hindus that there would be a repetition of the Mahad incident, and the Untouchable Hindus might pollute their wells if the Conference was held in their town. So they closed their wells with great care and caution as if there were an enemy raid. Dr. Ambedkar and his colleagues stayed for two days at the Dak Bungalow in Chiplun. Men of progressive leanings like Vinayakrao Barve and B. G. Khatu, two local pleaders, attended the Conference. Omswami Ragji welcomed the delegates and stressed the necessity for a broader outlook on the part of the Caste Hindus. In his Presidential address to the Conference Dr. Ambedkar said, “ You must abolish your slavery yourselves. It is disgraceful to live at the cost of one’s self-respect. Self-respect is a most vital factor in life. Without it man is a mere cipher. To live worthily with self-respect one has to overcome difficulties. It is out of hard and ceaseless struggle alone that one derives strength, confidence and recognition.” He then referred to the land system of Konkan called Khoti, which sucked their blood, and promised them to strive his utmost for the abolition of that system. Telling them that he was prepared to go through any 1: Bahishkrit Bharat, dated 3rd May 1929.

11WE ARE A WARRIOR CLAN ordeal for their good, he declared. My life was threatened if I came here to wake you up to the causes of your misery and shame. Man is mortal. Every one is to die some day or other. But one must resolve to lay down one’s life in enriching the noble ideals of self-respect and in bettering human life. We are not slaves. We are a warrior clan. Nothing is more disgraceful for a brave man than to live a life devoid of selfrespect and without love for the country.” “ He then suggested that his people should migrate to some better and distant lands, if they wished to be relieved of the oppression at the hands of Caste Hindus and Hindu landlords. He said he would try to secure them land for cultivation in Sind and in the Indore State. He cited the examples of their Muslim neighbours, who went to Africa and returned to Konkan as rich men. The idea of migration to Sind must have occurred to Dr. Ambedkar when he visited Sind to survey, in company with other councillors, the Sukkur barrage which was expected to turn thousands of acres of the desert land into a fertile agricultural region. His new contract with the Maharaja of Indore must have made him hopeful of securing some land for the Untouchables. At night, Dr. Ambedkar was cordially invited by Vinayakrao Barve to dinner. He attended it saying that one should participate in such an inter-caste dinner not because one attained salvation when one dined in company with the Brahmins, but because such dinners smoothened social intercourse and fostered the principle of equality. ” l zz 1: Keer. Pp. 127-128.