Too many confusions created in Dr. Ambedkar’s nameSome sections of the people see Dr. Babasaheb Ambedkar only as a good lawmaker and constitutional expert who drafted and piloted the Constitution in the Constituent Assembly. To them, Babasaheb was great because he was the maker of the Constitution, Jawahar Lal Nehru called him the “chief architect of the Constitution” while many call him the Father of the Constitution and also the “Modern Manu”. Babasaheb was no doubt aware of all this-plus much more. He, however, did not relish being called “Manu” Although comparison to the legendry Brahmin law-giver of yore was in a way allegorical and meant to shower praise on him for his historical work of making the Constitution of free India, yet Babasaheb hated this suggestion.
His reaction was:
Manu was a detestable ligure who brought rain to the country. It is an insult to be put on par with such a wicked man.
BURN CONSTITUTION
The Constitution no doubt bears the stamp of his encyclopaedic knowledge and much of his philosophy yet it was not 100% up to his liking. At one time, he was so upset to see the wily politicians recklessly monkeying with it that he came down severely chastising them:
I had built the temple for the gods to live in but now the devils have made it their abode. I would very much like to bum it.
All the same the Constitution still remains the best bet for the downtrodden masses.
Another section holds that the greatest good that Babasaheb has done to the SC people was his act to give them the gift of reservation. One prominent leader went out of all proportions to write in an article:
On partition of the country. Gandhi got India, Jinnah Pakistan and Dr. Ambedkar got reservations.
RESERVATIONWALAS
Fantastic. Isn’t it? Was Ambedkar concerned with only the tiny 5% segment of reservationwallahs and oblivious of the vast population of the suffering people? Is his greatness really confined to “reservations” only? Besides, what did the elite class-rising from just the “Dalit debris” on the support of reservation crutches do to pay back the debt to him or to the community? Listen what Babasaheb has himself said in a state of utter anguish and disappointment:
I wanted to see my people as governing class in my lifetime sharing the political power in terms of equality with other communities. I am almost crippled and prostrate with illness. Whatever I have been able to achieve is being enjoyed by the educated few who with their deceitful performances have proved to be the worthless lot with no sympathies for their downtrodden brethren. They have surpassed my imagination they live for themselves and their personal gains. (N.C. Rattu, Last Few Years of Dr. Ambedkar p.93).
Exceptions are there. But can anyone worth his salt afford to ignore the impassioned message ofBabasaheb calling upon his followers to have sympathies for their brethren?
B.S.P. MISTAKE
The leading political outfit of the SCS, BSP, has picked up only one line out of the whole lecture that Babasaheb had once delivered on a particular occasion that “political power is a master key to solve all the problems”. While conveniently omitting to mention the preceding sentence there to, all out stress is laid and attention focused only on one point ie. to get political power at any cost.
What this mad race for power has led them upto is too obvious to need elaboration. The political power so acquired by this party after of course a great deal of hobnobbing with the people and parties across the table must have filled the coffers to the leaders at the top with crores of rupees and diamonds. But which problem, basic or political, has it solved for the people at the grassroots? And where has gone the much-trumpeted slogan of social transformation that had all along been used to attract and influence the masses? Was it only a ruse?
Brahmins are publicly revered in huge gatherings, janeus (sacred threads) are distributed and a precious silver idol of Ganesha offered in dandakshina to propitiate the holy bhoodevatas amidst changing of ved mantras and havan, yagya. Well so far as politics is concerned nobody should grudge or have objection on any person or party wooing other sections of people in the business of vote politics.
MAYAWATI WARNED
The battle was started with a bang under the banner of BSP by Kanshi Ram in 1980s with a solemn vow to fulfill the unfinished mission of Babasaheb Ambedkar. Kanshi Ram is now motionless and speechless, but is Mayawati keeping that vow? Now at the mercy of Vajpayee-Advani duo, then at the pleasure of Sonia Gandhi, how can anyone possibly imagine Mayawati to act free of shackles to lead the masses? Besides what message will it convey to the people who have so far been fed with the slogan:
Tilak, trazu aur talwar, inke maaro joote chaar
Now see what Babasaheb wanted the people to understand his views vis-a-vis the power politics. In a message given to a magazine, Dhamma Kranti (reprinted in 1998), he said:
However important political forces may be in the regeneration of a community, social, economic and moral forces are far more vital and that political forces are only a means to the social, economic and moral regeneration of people. I have from the very beginning laid greater stress on social movement than on political movement. (Dalit Voice Dec. 1. 2004).
Budhists, rather neo-Budhists, have a long list of complaints and expectations of their own. Converted to the new faith, Budha Dhamma, under the powerful influence of Babasaheb, the erstwhile Untouchables feel disheartened and angry to see that the rest of their brethren are still stuck up in the mire of Brahminic mumb jumbo. They are sore especially with those leaders people who swear by the name of Babasaheb Ambedkar day in and day out in their public capacity, but at home they pursue and practice the same old Hindu or Sikh way of life as usual. That according to them is a sheer hypocrisy.
After thorough study and examination Babasaheb had rejected/discarded Hinduism and other faiths and cults akin to it, lock, stock and barrel. What then can there be any justification for any true Ambedkarite to keep clinging onto this decrepit humbug called Hindu Dharama rife with irrational dogmas and harmful beliefs and customs? Agreed. It is, however, sad to note that the movement has not been able to gather momentum so far. It may be due to the indifference of their brethren or the hostile conditions around but that is not the whole truth. The missionary zeal coupled with a spirit of abnegation, a sense of commitment and coordination among the leaders at present is not very much in evidence.
NON-BRAHMINS BETRAYED PHULE
Jyotibha Phule and Sant Kabir are the two highly respected great men who inspired Babasaheb most in strengthening his resolve to fight the devilish Varan-Vyvastha that gave birth to the caste system and the curse of untouchability. Kabir’s hymns preaching humanism and negating the obscurantism and Brahminic dogmatism made him sublime and compassionate by nature that ultimately paved his way to ascend to the Budha’s path. Babasaheb had great regard for Mahatma Phule who gave tough fight to Brahminism to win hurnan rights for the shudras and ati-shudras. Babasaheb did dedicate his book, Who Were the Shudras, to Phule in recognition of his role to elevate the status of the fallen humanity. But it must be noted at the same time that Babasaheb did not approve of the movement of Phule as a harbinger of Dalit liberation. In a message given to the Satya Shodak magazine on the 16th Satya Shodak Social conference, he said:
The non-Brahmins have effaced the memory of Jyotibha Phule completely. Not only that but that class has shamelessly betrayed his philosophy. (Qunted in Kuber 1987, p.119).
ONLY BABASAHEB PASSES ALL TESTS
According to Dr. Ambedkar the non-Brahmin leaders failed to germicide the virus of caste among themselves, rather many of them tried to emulate Brahmins and failed to abandon Brahminical practices. (Ronki Ram – From. Sarvitude to Assertion: Ambedkar’s Subaltern Approach). The SCs, by and large hold Jyotibha Phule in high esteem but what about his followers and movement slipping back into the same Brahminic grooves?
Here, we have to be extra cautious in idealizing the real i.e. choosing the real ideal to follow. Without the precision and clarity, we would again be risking ourselves to fall into the same trap from which we have been struggling hard to extricate ourselves.
There is no harm in eulogizing the role of those engaged in the service of mankind or weaker kind but the idealization must be kept in reasonable limits. In the present phase of Dalit consciousness, thanks to the revolutionary thrust given to the movement by Babasaheb we have become familiar with so many other, hither to unknown, Dalit heroes who at one time or the other in the history of India espoused and fought for the Dalit rights. Their fight at social or spiritual level against the exploitative system did create impact on the society but not to the extent as was envisioned and aspired for by the great men in point. The nauseating sight of utensils hung outside the halwaiys shops separately meant for low caste, Chuhras and Chamars uptill 1947 or to be precise uptill 1950 proves fact that mere singing the praises of Hindu gods by some saints or attacks by social reformers without full and proper equipment needed to meet the foe utterly failed to bring any relief to the castes/communities under the curse of varn-vyvastha.
It was Dr. Ambedkar alone, sufficiently equipped with a superb armoury of weapons, who could successfully break and shatter the Brahminical Chakarviyu, the veritable chamber of horrors.
With a wonderful range of knowledge of law, economics, sociology, history, mythology. philosophy et al acquired over the
years from universities of the world, he surprised everyone with his bullet-like flow of arguments, sharp repartees, quips and digs used in the course of his fight for the rights of Dalits in the Constituent Assembly, Indian Parliament, Round Table Conferences (London) and other numerous fora.
What we see in the ultimate analysis is that nothing short of strict observance of Ambedkarian philosophy and code of socio-political conduct can cure the disease. It is no use wasting our time, talent and energy seeking blessings/benediction from this sant or that swami that we have been doing since centuries past. We must clearly understand that the sole source of inspiration that steeled Babasaheb with courage wisdom and determination was Budha and none else. This is what he himself told in a talk over BBC on May 12, 1956:
I prefer Budhism because it gives three principles in combination which no other religion does. Allother religions are bothering themselves with god and life after death. Budhism teaches Prajana (understanding) as against superstition and supernaturalism, karuna (compassion) and samata (equality). This is what man wants for a good and happy life on earth. These three principles of Budhism make their appeal to me. These principles should also make an appeal to the world. Neither god nor soul can save society. The categorical pronouncement of Babasaheb leaves no scope, whatsoever for any confusion on this subject. The early the lingering confusion is removed, the better it would be for the society in general and Dalits in particular. The Dalit community, truly speaking is passing through a very critical phase of history. Nay, they are at crossroads with no specific goal in view to reach to. The lines have been clearly drawn by our Saviour. We have to see Babasaheb in his Virat Swarrop (in holistic shape and form) and not in parts to fully understand and evaluate his philosophy and mission.
