MANIFESTO OF THE DIVERSITY BHUJAN MISSION
CONTENT:
- Introduction
- History of Economic Struggle in India
- The Objectives of the Bhujan Diversity Mission
- Diversity in National Interes
Introduction
Class-governance began thousands of years ago. The class that controlled economic resources and properties was at the helm of political governance too. Thus, it had the power to exploit and subjugate its weak subjects. During these thousands of years, History has been witness to the fact that the class that rules, despite being in minority, enjoys life of comfort and luxury at the expense of the majority. In spite of putting in all the labour, the majority lives in poverty, deprived of such basic amenities of life like food, clothing and house. The ruling minority, on the other hand, hijacks wealth, women and liberty of the subjugated majority. To live life of extravagance, the ruling minority framed Laws for the poor majority – in such circumstances you have to do this work, for your labour you will get payment in this manner, in this way you have to think, speak and walk, etc. And the poor fellows kept obeying their exploitative masters. If we leave out small and insignificant revolts as exceptions then the exploited majority is bearing patiently all atrocities until now.
This, however, does not mean that during these thousands of years no one stood up to oppose atrocities inflicted upon the majority or dreamt of classless society without an element of persecution and exploitation. True, such dreamers were few in numbers and their protest insignificant, but as exploitation and harassment increased so did the number of protesters with significant protest. However, until the voice of protest was unreal because of having so-called divine overtones, it had no power; but in last 100 years, as it became real by incorporating concrete ground realities, it became a force to reckon with.
Economic disparity is the real culprit for producing other discrepancies and intolerable sufferings that we find in a human society. Great thinkers and humanists, belonging to different ages and nations, have experienced this bitter truth with painful agony and have employed all possible means to rectify it. For over 2500 years, Buddha (563-483 BC) in India, Mai Te (480-400 BC) in China, Mazdak (529 BC) in Iran, Moon Chun Pa (846-47 BC) in Tibet, Amon (800 BC) and Isaiah (746-700 BC) in Israel, Plato (427-347 BC), Seneca (65 BC), Peter Chamberlain (1649 AD), Voltaire (1649-1778 AD), Thomas Spans (1750-1814 AD), William Godwin (1793 AD), Saint Simon (1760-1825 AD), Charles Hall (1805 AD)and Robert Owen (1771-1860 AD) in Europe, and other thinkers dreamt of a society in which all humans would be equal with no economic disparity, loot, exploitation, harassment, etc. They dreamt of paradise on earth and that too in this life and not after death as different religions suggest. These dreamers of parity and communism, however, were unable to eradicate social disparity because they failed to find means for the same. Saints of the East and the West suggested change of heart as a way out. Leave aside the ancient days, even in 20 th century saints like Gandhi tried to establish equality with the concept of heart-change.
During last 2500 years, the dreamers of a socialist society not only preached verbally but also made practical efforts for social change at a very heavy cost. In Iran, Mazdak and his millions of followers lost their lives for this cause; but the problem of disparity remained as it was. In fact, the problem needed a scientific solution, which Karl Marx the prophet of new age provided. The builder of the new World, Marx, dived deep into History to understand the illness and came out with a brilliant anti-dote, which makes him the premier thinker of all times.
Comrades! The above thoughts are of the great scholar, Rahul Sankritiyan that he expressed in his monumental work on Karl Marx. He rightly says that economic disparity is the real culprit for producing other discrepancies and intolerable sufferings that we find in a human society. This is also true to some extent that during last 2500 years different thinkers suggested ways to eradicate economic disparity, but Karl Marx was probably the first person to give scientific solution to the problem. He not only analyzed the problem minutely but also gave a tested anti-dote for it. Owing to the onslaught of globalization and capitalism, the citadels of communism are falling one by one like pack of cards, but still we have no qualms in accepting that Karl Marx was the first person to lay the foundation of the New Order, and possibly, he is the greatest thinker of the World ever. But alongside we need to concede that Marx left many voids in his theory for eradicating disparity found in human society. In the process of filling these voids, emerged a great hero, Abraham Lincoln, who was a contemporary of Karl Marx and he belonged to the exploitative class of America. Harriet Beecher Stow followed in the footsteps of Lincoln. She too belonged to the same class. However, ‘Uncle Tom’s Cabin’ (1851), a classic from the pen of this homemaker even forced stonehearted persons to become human. In Europe, the ‘Manifesto of the Communist Party’, a small book penned by Karl Marx and Engels, was instrumental in initiating small and big struggles between the exploited and the exploitative classes. At the same time, thousands of miles away in America, ‘Uncle Tom’s Cabin’ was not only inspiring the victims (Negroes) of Apartheid to struggle for their liberation, but was also stirring a section of the exploitative class (Whites) to support the cause of peoples who were living lives of animals. Thus, Stow’s book led to the American Civil War.
The Civil War lasted for almost four years and it divided the dominant class of the Americans into two parts – human and brutal. Every American participated in the War. The War overhauled complete mental set-up of the children of the Whites. They wanted to repent for the sins of their ancestors, who had enslaved the Blacks, and used and treated them worse than animals to lead a life of comfort and luxury. The Americans had picked up guns against their own brethren to eliminate the exploitative slave system and to discontinue the inhuman behaviour of their ancestors. The Civil War ended in unprecedented victory for the humanity; and thus, fulfilled the dreams of Lincoln and Stow. During 1866 and 1878, Karl Marx was busy with ‘Das Capital’. It is difficult to say as to how much the Civil War of America influenced him; but we know for sure that Phule dedicated his manifesto Ghulamgiri to those persons who showed sympathy, impartiality and generosity in liberating the Blacks from slavery. Phule released Ghulamgiri in 1873 to help in liberating the victims of varna-system.
Why did this happen? – Stow throughout her life wrote in favour of liberating the Blacks and Phule dedicated his classic to heroes who ended slavery in America, but Karl Marx, the greatest humanist, remained oblivious of the sufferings of the Blacks. Probably, the answer lies in the couplet of Kabir – tu kehta kagad ki lekhi/ mein kehta ankhen ki dekhi (you read from what is written on the paper and I speak what I observe with my eyes). Stow having been born in America had the first hand experience of the brutalities and exploitation that the Blacks had to suffer at the hands of the dominant Whites. She was a considerate writer, and therefore, did not remain oblivious to the worst kind of human sufferings. Using her pen like a painter’s brush, she sketched the gory tales of Black-slavery in her classic book ‘Uncle Tom’s Cabin’. Thus, began a series of anti-slavery writings, which included ‘Dread: A Tale of the Great Dismal Swamp’, ‘The Pearl of Oars Old’, ‘Old Time Folk’, etc. Similar was the case with Phule. He not only saw but also lived discrimination based on caste, which in a way is worst than Apartheid because it leads to disparity, exploitation and loss of human dignity. Therefore, when Phule saw the end of slavery in America, he became very much excited and dedicated his classic Ghulamgiri to the heroes of the Civil War. On the other hand, Marx did not see or experience disparity and inhumanity based on caste and race. His information on these problems came from libraries. As such, unlike his contemporaries Lincoln, Stow and Phule, there were hardly any intense feelings in his understanding of birth related disparities. The limits of bookish knowledge were obvious in his case.
The victims of birth related disparities are also unfortunate in the sense that Marx was born in a society that had only two classes, the rich and the poor. When Marx was born his society had already experienced different systems belonging to ancient and medieval civilizations, which included Patrician, Knights, Plebian, Slave, Aristocracy, Guild master, Landlord, etc. His society had no traces of four varna of India or three classes principle of Plato. His society was free from religious superstitions because of the intellectual revolution of Martin Luther (Germany), Jean Calvin (France) and Voltaire (France). The citizens in his society had rights because of Hobbs (Leviathan), Locke (Treaties of Civil Government) and Rousseau (Social Contract). Owing to the Oath of Salisbury (1096), Charter of Magna Carta (1215) and establishment of Parliamentary System (1688), his society was aware of its political rights. The French Revolution (1789) helped his society to gain rights pertaining to equality, freedom and fraternity. In fact, by the time Marx came on the scene, his society was struggling with scientific revolution initiated by Copernicus, Bruno, William Harvey, Galileo, Leonardo Vinci, et al. Later, the inventions of James Watt and George Stephenson led to a revolution in industrial production. The discoveries of new nations by dedicated sailors like John and Sebastian Cabot, Drake Hawkins, Fleischer, Bartholomew Diaz, Vasco de Gamma, Columbus and Magellan had further enriched his society. In short, the circumstances and problems of the society that Karl Marx inherited were such that apart from eliminating capitalism and establishing socialism he could not have had another objective at hand. Moreover, the greatest protector of humanity and unique thinker, Marx did not leave any stone unturned in achieving his objective.
Along with his beautiful wife and equally talented thinker and sympathetic industrialist friend Friedrich Engels, Marx, despite shortage of resources, passionately worked to make knowledge a weapon for human welfare. In order to search for livelihood and to spread his views in other nations, Marx joined ‘New York Tribune’, the leading newspaper of capitalist America. However, Marx, the uniquely talented messiah of humanity, could not contribute much to the cause of the victims of caste-discrimination in India, apart from writing two articles on the subject on June 25, 1853 and August 8, 1853. The reason is obvious. While finalizing his ‘Materialistic Conception of History’, in 1845, Marx stated, “In every historical age the mode of production of the material means of existence conditions the whole process of social, political and intellectual life… When the superstructure of any society, i.e. social, legal, political institutions of any society, fails to adjust to the rapid and fast changes in the system of production and exchange there comes a crisis in the society…The only way out of this crisis of difficulty is revolution or class-struggle…Thus, the entire History is the History of class-struggle.” Class struggle can be because of difference of opinions, but there is no doubt that situation of a Historical Age forms the basis of intellectual History. Therefore, historical backgrounds and circumstances of the then Europe produced a thinker like Marx, who prepared the Manifesto of the Communist Party to save the proletariats from capitalistic exploitation. Similarly, Phule (who was nine years younger than Marx) was the product of the historical circumstances prevalent in India, which is a strange and unique country for being the only nation in the World whose society is caste-based instead of class-based. As such, Phule penned his classic manifesto Ghulamgiri to liberate the Bhujan Samaj from caste-based discrimination and disparity.
Marx, however, spent hours in the British Museum to study the papers written by the English on India. Therefore, whatever he wrote in context of India is correct to some extent. Indeed, Marx was so much occupied with the liberation movement of the victims of Capitalism that he had hardly any time to study deeply and analyze the problems faced by the victims of Brahmanism of India and the Black slaves of America. Marx believed that the economic factor regulates not only the structure of society, but also shapes and moulds the philosophy and religious beliefs of the society; therefore, for him caste and race problems were no more than problem of division of labour. One wishes that Marx had dived deep into the History of India to understand the economics of caste. Probably, Marx did not have an opportunity to read the Hindu Scriptures that prohibit change of profession, which in other words means that a person is eternally cursed to follow the professions assigned to the caste in which he is born. Then Marx would have known that varna/caste system of India is essentially a system to control material, resources, means and jobs, and its only objective is to provide life of luxury and comfort to the minority Swarns (the Upper Castes) by forcing the majority ethnic peoples (lowest of the lowborn) to work as slaves without remuneration. The born proletariats of India are not slaves of Capitalism but are, indeed, Divine Slaves. The concept of Divine Slavery has injected such pathetic patience in the born proletariats that they have absolutely no desire for a better life. Marx had no time for the strange and unfortunate caste society, and thus, he did not know that in India over 10000 castes and sub-castes have developed from the four varnas, and since each caste has a rat-like separate existence, therefore it is almost impossible to classify them into two definite classes. The most tragic part of Marx’s analysis is that he predicted that Brahmins, whom he thought were representatives of ancient Greece, would usher (unfortunate) India to a bright future. He did not realize that by becoming gods on earth, the Brahmins were responsible for making humans the slave of circumstances instead of creating circumstances that help in eradicating human misery. In the process, the Brahmins ensured two significant things – one, exclusive right over all things beneficial for themselves, and two, make peoples other than themselves puppets of nature by forcing them into unalterable social circumstances. Consequently, human beings, considered kings of nature, exhibit such moral and mental degradation that they have no qualms in worshipping even monkeys (Hanuman) and cows (Kapila). Nevertheless, the work that Marx could not accomplish because of being busy in the emancipation of the victims of Capitalism was left by History for Dr. Ambedkar to complete. Moreover, Dr. Ambedkar carried out his responsibility of liberating the victims of socio-economic disparities with such dedication that History will never forget him.
Marx, as stated earlier, did not have intense feelings for the birth-based exploitation that manifested as caste-discrimination and Apartheid, and of which the Dalits (in India) and the Blacks (in America and South Africa) were the victims. In a capitalist system, only a handful of rich emerge as exploiters, whereas in caste and colour systems an entire society exploits and harass the subjugated society. A capitalist confines himself to only economic exploitation and that too in a cultured manner, whereas the exploiters of caste and colour systems not only exploit their victims economically but also subject them to unimagined miseries and inhuman atrocities. In India, the share of such exploiters in total population is mere 15 per cent, whereas the rest of the peoples (85 per cent) belong to the exploited category. In America, the entire White society (over 70 per cent of the total population) did form the exploiter class. The exploiters belonging to caste and race based social structures think that their origin is from superior human species, and the exploited are from species that carry hormones of slavery. The propaganda machinery of the exploiters always remains busy in proving that the exploited are ‘devoid of merit’; and surprisingly, the exploited too believe the canards against them to be true, and thus, bear slavery patiently without any protest. The biggest example of birth-based exploitation emerged in India in the form of caste system. The slaves under the Apartheid system had an ‘advantage’ that they could ‘buy’ freedom from their alleged superior masters by serving them faithfully. The victims of caste-discrimination system had no such advantage. For this reason, Dr. Ambedkar said, “Untouchablity is worse than slavery.” The untouchables are even slaves of the slaves. History laid the responsibility of liberating untouchable slaves on Dr. Ambedkar and thereby paved the way for the emancipation of other types of slaves.
Like Karl Marx, Dr. Ambedkar too utilized knowledge as weapon to emancipate humanity from perpetual atrocities. After studying the ancient communist Gautama Buddha, Dr. Ambedkar concentrated on the philosophies of Marx, Rousseau, Hobbes, Locke, Lincoln, Phule, et al, thereafter he dedicated himself to finding an anti-dote for the suffering majority of India. His efforts manifested in an article titled ‘Elimination of Caste’, which for many people was more significant than the Manifesto of the Communist Party. Marx’s dictum that religion is the opium of the people is not enough to express the pathetic patience of the Divine Slaves, who form a majority in India. As such, it was essential for Dr. Ambedkar to not only liberate the ethnic majority (Bhujan) from divine slavery, but also replace their pathetic patience with aggressive impatience, which he tried by authoring ‘The Riddles of Hinduism’ and ‘The Philosophy of Hinduism’. The roots of divine slavery and pathetic patience, however, were so deep-rooted in the born proletariats that books were not enough to uproot them. Dr. Ambedkar knew that the root cause of every kind of disparity found in India is varna-system, which is the lifeline of the Hindu religion. Thus, he concluded that emancipation of the ethnic majority is not possible until it leaves the fold of Hinduism. Therefore, he not only advocated abandoning the Hindu religion but also led by example by converting to Buddhism. But the biggest service that he rendered was the effort he made in eliminating economic disparity, which results in other disparities and intolerable sufferings seen in human society. In this context, the principle propounded by his teacher proved to be of immense help.
In India, for the past several thousand years the root cause and perhaps the only cause of economic disparity has been the varna system. Coated in religion, the varna system is in fact an economic system in which the Swarns (the Upper Castes) have unalterable and exclusive control over wealth, agricultural land and white-collar jobs. Owing to unalterable economic rights, the varna system took the form of Hindu reservation and as a consequence the ethnic majority (Bhujan) of India fell into ever-deepening well of economic disparity. Since all economic sources were reserved for the Swarns, therefore, the problem of economic disparity, with the passage of time became monstrous. If poison is an anti-dote for poison then to nullify a reservation system that breeds economic disparity you need an equally potent reservation system to breed economic parity. As such, when Phule, the contemporary of Marx, came forward to eradicate economic disparity, he suggested modern reservation system as a way out for the ethnic Indians. Dr. Ambedkar, the disciple of Phule, was not only quick to lap up the suggestion, but also effectively used reservation to uplift the biggest victims of economic disparity in the World, i.e. slaves of the slaves or untouchables and tribal of India.
The results were surprisingly positive. The castes that were suffering for last 3500 years had not even dreamt that one day their members would become MLA, MP, doctor, engineer, professor, IAS, IPS, etc. and join the national mainstream. The enemy of the have-not castes was not a batch of few hundred capitalists, but an exploitative society that claimed to have been working on the ‘instructions’ of the ‘Omnipotent God’. Thus, the little economic parity that the have-not castes enjoy today because of reservation is, in fact, a victory against false religious notions, which the exploitative castes devised for their own benefits. Interestingly, after the death of Baba Saheb many nations of the World employed Ambedkerite reservation policy to emancipate the victims of economic disparity in their respective countries. Countries like Australia, New Zeland, England, Malaysia and Ireland used Ambedkerite reservation, though with different names, for economic emancipation of the born proletariats. Although, it was India, who discovered the weapon, reservation, to liberate the born proletariats, but as of now America has taken the lead in using it for the betterment of her citizens. In India, Ambedkerite reservation is just a means churn out sophisticated Shudras from the slaves of the slaves, who in the eyes of the Swarns are merely Shudra MLA, Shudra MP, Shudra administrative officer, Shudra doctor, Shudra engineer, Shudra professor, Shudra clerk, etc., in America, the story is entirely different. The Blacks command respect in every field, so much so that the Whites have no qualms in electing a Black as the President of their country.
Owing to the efforts of authoress Harriet Stow, a contemporary of Marx, and political leader Abraham Lincoln, the victims of Apartheid breathed a sigh of relief as their inhuman sufferings ended. However, even after 100 years of emerging out of the cave of slavery many citizens’ rights and opportunities were out of bounds for them. Thus, Civil Rights Movement was launched under the leadership of Martin Luther King (Jr.) in the 1950s, which forced the American government to implement the Diversity principle based on Ambedkerite reservation. When Ambedkerite reservation evolved as Affirmative Action Programme or full-fledged Diversity then the American Dalits not only got reservation in public and private jobs but also a share in supply, dealership, contracts, films, media, etc., which helped them to become CEO, newspaper editor, industrialist, film actor, etc.
At one end the Ambedkerite reservation in the form of all-inclusive Diversity principle was producing Robert L Johnson like billionaire industrialist, William Rasp like journalist, Oprah Winfrey like TV anchor, and D Washington, Will Smith, Eddy Murphy, Cuba Godwin (Jr.), Halley Berry, H Goldberg, Jennifer Hudson like film stars and Kalpana Chawla like scientist, whereas on the other end, the Dalits who became ‘refined servants’ because of the Ambedkerite reservation were busy in awakening their fellow beings. Meanwhile, Kanshiram, a leader equal in stature to Ambedkar, did make efforts for proportional participation in governance and administration by coining a new slogan – ‘jiski jitni sankya bhari, uski utni bhagidari’ (to each a share according to his population). However, the born proletariats of India did not eye participation in the business of the country. They remained satisfied by becoming first, second, third and fourth class employees in government departments. On the other side, the Hindu reservationists were conspiring to confine the Ambedkerite reservation to paper only by using economic policy (strategy) of globalization as weapon. In the beginning of the 21-st century, when the Hindu reservationists were selling off even defence units at throwaway prices to eliminate the Ambedkerite reservation, the Dalit intellectual Chanderbhan Prasad, with his team, was making efforts to expand Ambedkerism and intensify the process of social change to save Ambedkerite reservation in an adverse atmosphere created by globalization. This led to the emergence of Diversity. Despite intellectual exercise of several years, the born proletariats who believed that the ultimate of economic emancipation is a job in government department could not digest the concept of Diversity. Meanwhile, the biggest advocate of participation democracy Kanshiram went into eternal sleep. However, the scenario was that the speedy development of India was baffling economists and negligible participation of the Bhujan fast-expanding economy was disturbing the champions of social justice.
Many Ambedkerites too were deeply concerned. After long deliberations we decided to chart out an action plan, therefore, we held a meeting in which the following were prominent participants – Master Maan Singh, Dr. Vivek Kumar, RC Bhaskar, Brijpal Bharti, Abhijeet Kumar, Manoj Doohan, K Saurav, AR Joshi, Virender Kumar, Suraj Pal Chauhan, Dr. Rajender Nagar, Buddha Sharn Hans, Babu Lal Madukar, SR Chaudhary, Dr. DR Jaiswal, KC Meshram, Ravinder Kumar Divaker, Dr. Ram Samujh, Dr. Prem Chand Patanjali, Sudesh Tanwar, Kavish Kumar, Pushpender Bhaskar, Kamlesh Kumari, Kavita, Praveen Kumar, Prem Ranjan, Subhash SS Bansode, Susheel Ranjan, Pancham Das, Shivcharn Nonia, Sanjay S Khandare, Dr. Mahender Pratap Rana, Dr. Dinesh Ram, Dr. Ravinder Kumar, RP Bharti, Shambhu Nath, Gurnam Singh Muktsar, Bhai Baldev Singh Babiha, Jogender Singh, Jarnail Singh Smana, Manjeet Mandiya, Dr. Harmila Prakash, Sheelbodhi, Mukesh Kumar, Ramlagn Prasad, Ganesh Ravi, Ramdev Vishbandhu, Prof. Ramlakhan Ram, Prof. IJ Singh, Dr. Karan Singh, Guru Prasad Madan, RK Bharti, KP Chaudhary, Gurucharan Singh, Sunita Avjeet and Ram Ratan Sagar. Master Maan Singh presided the meeting, which decided to establish an intellectual organization named ‘Bhujan Diversity Mission’, with the objective to ensure a share for Bhujan in the business of the country. It was unanimously decided that I would be writing the manifesto of the organization with the sole purpose of introducing to the nation its ideology and objectives. The manifesto is now in your hands. However, it is my duty to thank a few individuals, who selflessly contributed in the establishment of the BDM. Among them, foremost is Dr. Sanjay Paswan, who is not only camping for Diversity, but also inspired me to establish an organization. However, the questions were – how to establish the organization? And, which persons should be made a part of it? Along with Dr. Paswan, Dr. Vivek Kumar and Virender Kumar helped with their intellectual inputs to answer the questions. I would also like to thank RC Bhaskar, who exerted extra pressure on me to establish an organization for the Diversity Mission and actively participated in its establishment. Along with these personalities, the founder members of the BDM also deserve heartfelt thanks. I thank them all.
March 15, 2007 HL Dusadh
Chapter-1
History of Economic Struggle in India
For social change, every person, group and organization has tried to garner inspiration from History, and in the process has tried to understand the intrinsic contradictions of human struggle, which incidentally were based on different reasons that emerged due to the conditions of time and nation. However, the economic reason always remained a part of this struggle, which in other words means that control over material-resources is the basis of man being at war with man in the world. Probably for this reason Karl Marx, the greatest thinker ever, said that the history of human beings is the history of class or economic struggle. But, if we analyze history in context of India we realize that apart from the common reason of struggle between humans there are other reasons too, of which reservation being the most prominent one or the only one. As such, if the history of India is history of struggle over reservation then it is, in fact, the history of varna/ caste struggle. Right from Mahatma Phule to Kanshiram, all great heroes of social change have asserted that varna/caste struggle is the primary basis of history in India. Baba Sahib’s views were no different from this. He said that Indian History is the history of conflict between Buddhist and Hindu cultures. Since Hindu culture tries to strengthen the varna system and Buddhist culture tries to eradicate it, therefore it is also the history based on varna or caste struggle. This shows that Dr. Ambedkar’s analysis of Indian history was no different from that of Phule and Kanshiram. Now the question is what is the varn system?
There is no unanimously agreed upon definition of the varna system, but for the Hindus its significance has been unmeasured. Swami Vivekananda was so enamored of it that he declared that for human beings the varna system is the best possible blessings from God. Hindus, since ancient days, in order to seek salvation have based their way of life in accordance with the varna system. The objective of Hindu Scriptures since Vedic period has been to inspire humans to accept and obey the varna system and behave accordingly. Ancient Indian sages believed that welfare of creatures is inherent in following svadharma. On this earth, when every creature remains active in following svadharma, does not try to violate it, then there is bliss, peace and prosperity in the world. Being happy and content, every creature leads life of cooperation and harmony, and thereby strives for the ultimate aim of the Hindu life – Moksha, which is emancipation from the dualistic world to the life of eternal ecstasy.
Sanskrit literature pertaining to religion states that Manu was the harbinger of religious Scriptures. Manu was the first person to receive from Brahma the entire divine revelations for human welfare. In his Laws, Manu states that after creating Scriptures Brahma gave them to him, and subsequently he gave them to Mariachi and other sages. After Manu his disciple, Bhrigu gave the knowledge of religious laws to other sages and saints. Agreeing with this, the author of Narad Samriti says, “Manu obliged human beings by enacting religious laws for their conduct in this world.” All this makes it clear that Manu was the first person to enact religious laws for human conduct.
However, like other Indian sages Manu also believes that welfare of creatures is inherent in following svadharma, but human society is composed of such creatures that following svadharma is rare. Therefore, it is essential to punish the violators of svadharma and force atheist and irreligious persons to follow svadharma. For this purpose, there is a provision for penal code, which, according to Manu, God has Himself enacted. As such, Manu believes that religion and chastisement originated simultaneously, and the purpose of penal laws is to protect religion and religious order. The penal laws enacted by Manu for protecting religion subsequently became State Laws or the religion of the State.
State Originated to Force Svadharma
In ancient India, the only purpose of the origin of State was the establishment of religion, with a view that each creature lives according to savdharma and non-religiousness does not emerge in the world. Probably for this reason, ancient laws of governance are religion based. Devoid of religion, the State had no political system of its own. In fact, there was no political administration without the interference of religion. If we leave Buddhist India as exception, this situation remained until the introduction of Machiavelli’s IPC. It is to be noted, most religious scholars believe that the principle of division of labour enacted by Manu is based on Purusha-sukta of the Rig-Veda, which details the structure of human society and states that many originated from the One and ultimately all will end up in the One. However, to understand the significance of varna system it is essential to know the nature of exploitative svadharma, which, according to its founders has inherent welfare for all creatures and in ancient days led to the enactment of Manu’s religious code like modern India has Ambedkar’s political code (the Constitution).
Economic Interest of Savdharma
Savdharma of the Scriptures is, in fact, not a religion for humans, but a religion of the four varnas or groups that emerged from different limbs of the Hindu God (Virat Purusha). It is concerned with the society, which the Hindu thinkers divide into four varnas in accordance with the innate nature of an individual. The Purusha-sukta of the Rig-Veda says that the four Varnas originated from the four limbs of the Creator. The source of their origin assigned their status and functions in the society. Brahmins are superior because they originated from the mouth of the Creator and their specific duty is to teach and instruct. At second spot are the Kshatriyas or Rajanyas because they originated from the arms of the Creator and their specific duty is to carry weapons, to protect and to perform sacrifices. The Vaishyas occupy the third place because the originated from the stomach (or thighs) of the Creator and their specific duty is to provide food and to acquire wealth through fair means. Having originated from the feet of the Creator, the Shudras, who have a numerical majority, are at the bottom of the hierarchy ladder and their menial duty is to serve the other three orders. Shudra is forbidden to recite the Vedic mantras. Thus, the particular account of the creation of varnas has sought a divine justification to the status of four varnas. Apart from these specific duties, control of anger, truthfulness, forgiveness, pure conduct are some of the significant duties common to all members of the four Varnas. Thus, the Varna organization represents the division of society into four orders, which are based on occupation and qualities. The Purusha-sukta of the Rig-Veda names these four orders of society along with their specific duties as Brahmins (to teach and instruct in the affairs of the State), Kshatriyas (to carry weapons and to protect), Vaishyas (to provide food, animal husbandry, trade and business) and Shudras (to serve these orders without any remuneration). However, there are other duties also, which are common to all the four orders like Artha, Kama, Ahimsa, Satyam, Shaucham, Indriy-nigraha, etc. Thus, to perform the duties and obligations prescribed for the varanas means to perform Dharma. Since each varna is attached to a particular Karma, Manu does not allow the interchanging of the varna or the duties prescribed thereof. Varna Dharma is based on one’s Karma. A person who properly performs the Karmas prescribed for his Varna follows the Dharma.
Even those Hindus, like Swami Vivekananda, who believe that the ultimate aim of human life is to immerse the soul into the profound depths of the Universal Soul (God/Virat Purusha) to attain Moksha or eternal ecstasy, declared that for human beings the varna system is the best possible blessings from God.
However, if these Salvationist Vivekanandas, belonging from the ancient days to the modern world of spiritualism, politics and education, had only removed their specs of fantastic eternal ecstasy they would have realized that for the human race varna system is not a blessing but a curse, which necessitates such a system of reservation that does not provide an opportunity of material pleasure to the aboriginal population of India.
Indeed, the Hindus praise the varna system because they believe that it inspires and strengthens them to earnestly follow the savdharma. However, this concept of savdharma has not been seriously analyzed from the point of view of the indigenous population of India or from the dialectical-materialist world outlook. If had there been such an effort, the world would have been shocked to know the wastage of human resources (read indigenous population) in the name of savdharma for over 3500 years. Although during last two decades human rights activists have shown concern over varna system, but its role in destroying human resources has not been fully exposed. We have already stated that to perform the duties and obligations prescribed for the varanas means to perform savdharma. Since each varna is attached to a particular Karma, it can perform only those duties and occupations that are specifically prescribed to it. Manu does not allow the interchanging of the varna or the duties prescribed thereof. In other words, the varna system is cursed to function as a reservation system. In this reservation system, the lowest of the lowborn (Shudra), belonging to the fourth varna cannot engage in occupations reserved for Brahmins (to teach and instruct in the affairs of the State), Kshatriyas (to carry weapons and to protect) and Vaishyas (to provide food, animal husbandry, trade and business). Owing to this reservation based varna system, the lowest of the lowborn have been cursed eternally to remain landless, uneducated, without trade, business and commerce.
Varna System is an Imperialistic Concept
It is not a mere coincidence that varna system converted into reservation system. Lots of planning and effort seems to have been made to do so, as evident from the following observation of Pandit Jawaharlal Nehru, “The caste divisions, originally intended to separate the Aryans from the non-Aryans, reacted on the Aryans themselves, and as division of functions and specialization increased, the new classes took the form of castes. Thus at a time when it was customary for the conquerors to exterminate or enslave the conquered races, caste enabled a more peaceful solution which fitted in with the growing specialization of functions. Life was graded and out of the mass of agriculturists evolved the Vaishyas, the agriculturists, artisans, and merchants; the Kshatriyas, or rulers and warriors; and the Brahmins, priests and thinkers who were supposed to guide policy and preserve and maintain the ideals of the nation. Below these three were the Shudras or labourers and unskilled workers, other than the agriculturists. Among the indigenous tribes, many were gradually assimilated and given a place at the bottom of the social scale, that is among the Shudras. This process of assimilation was a continuous one. These castes must have been in a fluid condition; rigidity came in much later.”
In fact, the Aryans shaped the varna system into reservation, which in a sense was a religion of the victorious. In every period of history, foreign imperialists have enslaved the indigenous peoples to control their material-resources and use them as slaves. Over 3500 years back the victorious Aryans employed varna system to enslave the conquered races of India and thereby quench the natural desire that conquerors have. Under the circumstances, it was natural for the Aryans to convert the varna system into the reservation system and consequently accomplish their stakes. Indeed, since time immemorial, the varna system, which reserves different economic activities for different groups (varnas) and acts as a distribution system for material-resources, has been integral to the economy of India.
Reservation – Main Issue of Struggle in the History of India
The varna based economic structure forces us to conclude that in the History of India reservation has been the main issue of conflict, struggle and internal contradictions. If in the opinion of Karl Marx the history of human race is the history of class struggle and economic struggle then the history of India, the only country of the world that has caste based society, is the history of struggle on ‘reservation’. Despite proven true repeatedly, there are peoples for whom Marx’s materialist interpretation of history is objectionable. Similarly, there is objection to reservation-specific interpretation of Indian history, but if there is unbiased and independent analysis of the history of India then the natural conclusion would be that struggle on reservation is central to it, because all things that man fight for against man are intrinsically woven with varna based reservation.
At various stages of history, social values have been big issues of conflict and struggle. In India, social and human values are also interwoven with varna or reservation system. A social group belonging to the upper varna enjoys more values in comparison to groups placed at lower rung in social hierarchy. Since social values remain reserved in accordance with varna hierarchy, the lowest of the lowborn, even if he makes enormous capital gains, will always remain head-bowed in front of a bankrupt babuji belonging to the upper varna or caste. This scenario is unique to the caste-based society of India. In rest of the world, economic accomplishment or the amount of control over material resources, define the social values of a class or a group in a society. However, in the history of India even struggles over social values have remained confined to varna-based reservation.
Now let us talk about religion. In the history of India, even struggles over religion, if any, have remained confined to varna-based reservation. Apart from Varna-Dharma or Hindu religion, all other organized religions allow their members if they acquire spiritual knowledge to become Maulvi, Father, Granthi-Gyani, etc. In varna-based society, who will become Panda, Purohit or Shankracharya? The answer lies in varna-based reservation. Despite being acknowledged as the greatest religious teacher of his times, Swami Vivekananda could not become a Shankracharya of any Mutt or Peeth because he did not belong to the Brahmin varna, which has exclusive right (or reservation) to produce priests. Interestingly, owing to reservation in the field of religion, nearly 90 per cent of Indian population does not have an opportunity (or to be more precise is not allowed) to have spiritual experience or gain Moksha, eternal ecstasy.
Yes, during recent times, Shudras like Baba Ramdev, Dahrmendra Swami, Uma Bharti, Rithambara, et al have arisen on the spiritual horizon and the lowest of the lowborn are thronging temples, as devotees, but this is an illusion. Hindu religion or Varna-Dharma specifically prohibits nearly 85 per cent of its population from gaining spiritual experience. Shudras are forbidden to recite the Vedic mantras. Sannyasashram, the final of the four Ashram of revelation is exclusively for a Brahmin. As this station directly leads to the supreme knowledge of the Self, it enjoys superiority over all other Ashrams. In this station, the individual becomes a Sannyasin. Dharma dissolves into Moksha and the seeker attains spiritual freedom. The fact is that Varna-Dharma strictly prohibits the brothers and sisters of Ramdev and Uma Bharti from worshipping to attain Moksha. Their duty, according to the Scriptures is to render selfless services to the upper three varnas. If they feel happy in serving Ram, Krishna, Vaishno Devi, etc. instead of serving Brahmins, Kshatriyas and Vaishyas then they are only ‘misusing’ the provisions of Ambedkar enacted Constitution. Before Machiavelli’s IPC and Ambedkar’s Constitution, the Laws of Manu governed India, and therefore lowborn saints like Tukaram, Nandnar, Raidas, et al had to look for alternative ways to quench their spiritual thirst.
Hindu religion prohibits nearly 85 per cent of its population from striving for spiritual bliss. This is an unmatched tragedy in the history of human civilization. Those who believe that Aryans were not of foreign origin, would they kindly explain the rationale or psychology working behind this inhuman prohibition. The psychology of the originators of varna system clearly indicate their imperialistic foreign mentality. Therefore, these foreigners reserved all material benefits for themselves through varna-based reservation and to garner selfless service from the vanquished aboriginals and their coming generations, declared that the emancipation of a Shudra lies not in serving God, but in serving the upper three varnas. This is unique to India. Conquerors throughout the world did not behave as the Aryan imperialists behaved against the conquered aboriginals of India. Christian and Muslim rulers even gave the right to govern to their enslaved populace, but the Aryans…
Now let us talk about women. People say that in the history of human race there has been too much bloodshed for gaining control over material-resources, territorial lands and women, more particularly over women for sexual gratification. In India, this issue of conflict also comes within the parameters of Hindu reservation. Varna system permits anuloma marriage but strictly prohibits pratiloma marriage. Anuloma marriage is the union of higher caste man and lower caste woman. Manu finds anuloma marriages acceptable, but says that marriage between the members of the same varna is best. Yagyavalkya allows a Brahmin to marry a Kshatriya or a Vaishya girl, but he does not permit him to marry a Shudra girl. Pratiloma marriage is the union of lower caste man and upper caste woman. Manu bitterly criticizes this form of marriage. This shows that in varna system if you belong to the higher varna you have more opportunities to sexually exploit women of lower varna. Naturally, the 85 per cent Shudras are cursed to envy the upper three varnas, who by religious decree are in an advantageous position to exploit women for sexual gratification.
In the light of the above facts, it becomes amply clear that in India all social, spiritual or economic issues of conflict and struggle are intrinsically woven with varna system or Hindu reservation. As such, by all counts the history of India is the history of struggle over reservation. The varna-based reservation has reserved material-resources, white-collar profitable occupations, spiritual benefits, etc. for the Aryan conquerors, while aboriginals, who comprise the overwhelming majority of Indian population, have been cursed to serve the upper three varnas without seeking any material or spiritual benefits. How this chain of exploitation has remained unbroken for thousands of years?
The Principle of Varna-Purity
In order to reserve capital, agriculture land and other material benefits for their descendants, the foreign founders of varna-system, the Aryan sages, did not limit themselves to the essential purity of action (Karma) and varna-based professions. They feared that the ethnic population, doomed as Divine slaves, would not tolerate perpetual deprivation of material benefits just because of the fear of going to Hell; with the passage of time, they would unite and attack the Hindu reservationists to regain their lost material-resources. This fear led the Aryan sages to enact the principle of varna-purity along with the concept of purity of action. To protect varna-system from every possible attack, they converted many potential threats into social laws. For instance, they prohibited lowest of the lowborn (Shudra) from getting education and arms training, and declared them untouchables; for women they incorporated such inhuman practices as child marriage and Sati (to burn on the funeral pyre of the deceased husband). They devised such unsocial and unethical laws to provide longevity to the varna-system. These laws did create social problems, which, however, were not comparable to economic problems. The main problem has always been the economic one because in order to control the material resources they have deprived lowest of the lowborn and women of basic human rights for thousands of years. Owing to varna, caste and sub-caste based reservation, the Hindu society has thousands of divisions and each division is in enmity with the other, which leads to caste hatred, caste atrocity and caste war. Indeed, the Hindus are condemned to lack community or national consciousness because of the varna-system.
The conspiracy hatched by the foreign invaders (the Aryans) to enact varna-system, which in fact is a reservation-system, forces us to believe that their main objective was to have absolute control over the material-resources and deprive the ethnic population of the basic amenities of life. Therefore, they successfully endeavoured to convert the entire economic system of India as per their ancient reservation policy. Marx, as we all know, said that human history is the history of class struggle and economic struggle. In India, this universal truth is reflected in reservation (or varna-system) struggle. In India, the classes are Aryans and indigenous population or to be more precise the minority Hindu Reservationists and the deprived Bahujan Samaj (ethnic majority). Both these classes are in constant struggle, which began in Buddhist India. The Bahujan Samaj is struggling to have control over the material-resources once again, whereas the minority Hindu Reservationists is trying not to let off his control over the material-resources.
History says that during Vedic period the Aryans had absolute control over almost all of Green India, by which they were able to completely implement the varna-system and thereby make the lowest of the lowborn ‘divine slaves’, who would serve them for free. However, the varna-system faced its first major challenge during Buddhist India, when the efforts of Gautama Buddha led to dilution of the varna-system, which meant the dilution of social, spiritual and economic reservation. This had a tremendous impact on history. Renowned historian SK Vishwas says, “Buddha acknowledged the reality of the external world and man’s intellectual or spiritual world, while holding at the same time that in the world there is nothing except processes of flux and development. The soul is not a constant substance and cannot exist forever. The main tenet of the teaching was held by Buddhists to be the call for love for all that is living and strict submission to the commands of the mind: knowledge must serve to promote a pious life and is essential for deliverance from suffering. Buddha did not believe in the welfare of a particular caste, and in salvation of a particular group or community. He established a society that would work for the betterment of the entire humankind. The energy of that society was magnetic; it invited the world towards it. With the candle of love, goodwill and humanity, India illuminated every house of the world. Subsequently, Indian society evolved into Great India. Meditation and knowledge combined with action (Karma) and religion (Dharma) was instrumental in evolving India into word society; wherein everything right from knowledge, goodwill, commerce to politics became universal. The bemused word had no other option but to bow in reverence to Buddhist India…With extraordinary speed the communistic religion of Buddha took the ethnic majority (Bhujan Samaj), which until then was a victim of Aryan prejudice, to lofty heights. In short, the Dharma of Buddha played a pivotal role in providing social justice to the ethnic majority and in defeating the arrogant Aryans. This, in fact, was not social change; it was social revolution.”
Conversion of Buddhist India into Shung India
However, the Aryans, who were foreign marauders and thus without any feeling of patriotism for this country, did not like the idea of all inclusive Buddhism evolving into a Dharma of universal love, knowledge, commerce and politics. It was expected of the Aryans to hate this social revolution because it was based on the ruins of Hindu reservation policy, which in a sense meant that material-resources were transferred from minority Aryans to the ethnic majority. The Aryans did not take the defeat lying down. They were waiting for an opportune time to reestablish Hindu reservation or varna-system. In order to reinstate the Aryan hegemony, Pushymitra Shung assassinated the last Buddhist King Brahadarta, a descendant of the great Emperor Ashoka. The coronation of Shung, according to Dr. Ambedkar, was a greater tragedy than the French revolution because it was an anti-thesis to the social revolution of Buddhist India. Although, historians in general do not subscribe to the views of Dr. Ambedkar, but they are unanimous in holding that Shung misused his powers to strengthen varna-system. Thus, Dr. Ambedkar is right in concluding that the coronation of Shung was in the end disastrous for social justice in India. Strengthening of varna-system meant the reemergence of varna based reservation, wherein the ethnic majority was again deprived of minerals, resources and white collar jobs. With marauding minority Aryans, again in control of the things, the Buddhist India was cursed to return to the Vedic Age. After the death of King Harshavardhna the Shung dynasty disintegrated into a number of smaller States, which later paved way for Muslim rule in India. In other words, Hindu reservation was responsible for the emergence of Muslim kings, who ruled India for over thousand years.
The role of Hindu reservation in establishing Islamic India
During Shung dynasty, the re-strengthening of Hindu reservation system led to the emergence of caste or varna based professions, which eroded the competitive spirit in different professions that prevailed in Buddhist India and consequently people had little or no opportunity to showcase their talent. Needless to add that in Buddhist India, owing to the breakdown of varna based reservation system, every varna/caste had equal opportunity to compete at all levels, leading to manifestation of international standard talent in the field of economics, education, politics, arts, commerce, etc. Post Buddhist period it became difficult to touch international standards because of the dominance of the Hindu reservation system. Now in particular field only members of particular castes competed because only they were entitled for that particular job. In such a scenario, exceptional talent hardly emerges. This situation adversely affected even the strategic and defense field. Apart from the members of the Kshatriya varna no one was allowed to learn the art of warfare or to defend the boundaries of the State. Amongst the unarmed and defenseless Bhujan Samaj the parasitic Kshatriyas had the false notion of being born fighters, but when in a battlefield they faced superiorly armed Muslims they were forced to accept ignominious defeat. Thus, Hindu reservation system was responsible in adding a chapter on Muslim imperialism in the annals of Indian History.
During middle ages, Hindu reservation system was not only for paving way for the Muslim rule, it also led to an exception of gigantic proportion in history. For centuries, the foreigners were allowed to rule without any hindrance or resistance. Many history lovers would feel dejected to learn that in the history of human civilization the longest rule without any resistance from the natives was that of the Muslims. This unprecedented incident happened in India because of the Hindu reservation policy.
The victorious Muslims, with sword in one hand and the Quran in the other, invaded India from the hot arid deserts of Arabia to Islamize it. They were not true missionaries. They believed in Heaven after death, but when they encountered living Paradise in India, they forgot their original mission of Islamization. In contrast to the hot arid deserts of Arabia, the Indus flowing with sweet water, the green fertile lands of the Punjab and apple orchards of Kashmir with its serene natural beauty was no less than Paradise for them. Seeing India with its network of rivers, fruits and dry fruits producing agricultural lands and houris like women, a Persian poet remarked – if there is Paradise on earth, it is this, it is this. However, this was more than enough for the Muslims to forget their original mission of Islamizing India. Both the Aryans and the Muslims found their respective ideas of Swarg and Jannat in India, and therefore, they made it their homeland. The Muslim invaders used sword only to the extent of maintaining their rule and that of their descendants. Apart from being expert in warfare, the Muslims were diplomats par excellence, a quality that helped them to prolong their rule in the paradisiacal State of India.
In order to enjoy their exploits, the victorious Muslims went into a tacit understanding with the Aryans. The erstwhile ruling clans of the Aryans (Brahmins and Kshatryias) cooperated in strengthening the Muslim rule, and in return, the Aryans were given free hand to govern the vast Hindu society in accordance with the laws of Hindu reservation or varna system. Generally, historians ignore or do not give due significance to the fact that during Muslim rule the Hindu society was governed as per the laws of Samritis and other Hindu Scriptures. The implementation of the laws of Samritis meant that the conditions during Muslim rule were no different from that of the Shung rule wherein the ethnic majority was deliberately kept away from material-resources and beneficial white-collar jobs. Islam is a casteless and egalitarian religion, therefore it was expected of the Muslim rulers that they would save the lowest of the lowborn ethnic peoples from exploitative Aryans of foreign extraction; but to maintain their comfort zone the Muslims did not antagonize the Aryans, and thus Hindu social imperialism remained intact even within Muslim empire. In such a scenario, cream went to the Muslims and leftovers to Hindu reservationists. In short, Muslims and Upper Caste Hindus combined to exploit the labour of ethnic majority, which manifested as Taj Mahal, Aish Mahal, Mandir-Shivalya, etc. With the support from Hindu reservationists, the Muslims ruled India for a considerable period, but ultimately their rule also ended.
As stated earlier, the history of India is the history of struggle on ‘reservation’. Therefore, reservation was even instrumental in building British India. During Buddhist India, the ethnic majority dominated over minerals, resources and beneficial professions. Pushymitra Shung’s coup ended this dominance and thereby gave a new twist to history. Similarly, another coup occurred in modern India to do away with the Hindu reservation system. In the background of this coup were the most exploited castes of the varna-system.
Welcoming the British Rule
History of human civilization is witness to this bare fact that the most exploited group in a system is the first to take lead in its downfall. India is no exception to this rule. Under both the Hindu imperialism and the Muslim rule, the ethnic majority was the most exploited one. Even among the exploited classes, the Dalits were at the worst receiving end because not only they were forced to become salves without remuneration but also being victims of untouchability they were treated as human cattle. Few groups of untouchables, from many hundred groups, were waiting for an opportune time to overthrow Hindu imperialism. They found the British as their friend. The British were also looking for a friend to defeat the Brahmin-Muslim combine. In 1756, King Charles-II rejected East India Company’s request for military aid because England had fought many wars that year, and therefore, her soldiers were too tired for another battle. As such, the Dalit groups that hated the Brahmin-Muslim combine came to the rescue of the East India Company. In June 1757, this new association of the English and the Dalits not only defeated the Indian army at Plessey, but also paved way for the establishment of British Empire in India. A new dawn welcomed the Dalits, who tolerated exploitation for thousands of years.
The war of Plessey laid the foundation of modern India, but Dalits did not fight that war for the British. They fought for their motherland. They fought to liberate their have-nots brothers from centuries old hegemony of the Hindus. The role of the Dalits had a long-term impact, which forced historian SK Vishwas to write, “The child born amidst the musical notes of the military band on April 14, 1891 at Mau Cantonment developed as Ambedkar so as to fulfill the Fort William, Calcutta, pledge, which his ancestors had taken under shadow of guns at the battlefield of Plessey. It is a historical fact that Bhimrao Ambedkar, the son of Subedar-Major Ramji Sakpal, was the child of Plessey war. He was carrier of that process which started in 1757 at the battlefield of Bengal. Indeed, Dr. Ambedkar, Kanshiram, Ms. Mayawati and host of other personalities who are engaged in the battle for social change are all children of Plessey war. The seed of social change, which was planted in Plessey, emerged as a speaking tree because the brave ancestors of Ambedkar watered it by their blood.”
With the active support of the British, the armed untouchable soldiers began the war for social change at Plessey that culminated in 1818 in the Koregaon war, which incidentally also gave a strong foothold to the British in India.
Change flows through the barrel of the gun. The untouchables realized this fact with an overt support from the British. The Communists of India do believe in this maxim, but they have never shown interest in evaluating the struggle of the untouchables in this context. However, Karl Marx writes, “The native army, organized and trained by the British drill sergeants, was the sine quanon of Indian self-emancipation, and of India ceasing to be prey of first intruders.”
Marx, by using the words ‘first intruders’, makes it amply clear that the war was indeed against Hindu imperialists. Who were the first intruders in India? Obviously, they were the Aryans. Marx’s observation regarding self-emancipation of the untouchables becomes more praiseworthy when we see that Dr. Ambedkar used it to force the British to concede his demands. Right from Round Table Conferences to Cabinet Mission, which came to transfer power, Dr. Ambedkar did not forget to mention the role of the untouchables during the wars. While presenting his demand-letter to the British he said, “The untouchables do not seek mercy from the British Government. They have the right to share in Governance because they helped in winning the country from the Brahmin-Muslim combine.” The British, however, did not give due share to their partners. In fact, the Brahmins betrayed the Muslims to join hands with the British and later conspired to marginalize the untouchables.
It took a number of years for the Brahmins to have a working relation with the British rulers. Before the advent of the British on the Indian scene, the Brahmins took monetary help from local kings for maintenance of the temples, but later on, they handed over the management of temples to the East India Company. When the Company started earning lacs of rupees from Puri, Tirupati, Kanchipuram and other temples, it expanded this religious industry. Owing to Devdasi system, this business developed into sex industry. During the Company’s rule annually Rs. 17, 15, 586 were spent on maintenance of temples, salary of the Pandits, etc. The British Government did not even emancipate her Indian subjects from the clutches of casteism, instead caste system was further strengthened. The British gave recognition to Caste Courts, thereby making the Brahmin Scriptures mandatory in social governance. It was a major boost for Brahmanism.
The attack of IPC on Varna-System
The varna-system, established during Vedic India and re-strengthened in post Buddhist period by Pushymitra Shung and his descendants, remained intact, though in a crumbling state, even during the Muslim rule. Although, the cunning Brahmins did try to undo the efforts of the heroes of Plessey war, but the sacrifices of the untouchables did not go in total vain. The sun did shine on the lowest of the low born, but after a long wait. Armed with Reform India Programme of Father William Kerry and Charles Grant, Lord Macaulay came to India as an angel. Before leaving the shores of England, Lord Macaulay addressed the British parliament: “India is run by the laws of Qazis and Pandits, which are not good for her overall progress.” In other words, Lord Macaulay had a framework of laws that would be beneficial for India. Indian Penal Code (IPC) accepted, as law of governance on October 6, 1860 was the brainchild of Lord Macaulay. Indeed, Macaulay’s humanitarian child IPC was the most revolutionary step against Hindu imperialism.
After stamping their authority on India, the English, by implementing the IPC, tremendously changed the Indian society. Now everyone, irrespective of caste or creed, was equal in the eyes of law. Now there were no different punishments for persons of different castes for committing a crime of similar nature. In addition, sources of money generation were equitably open for all. Now lowest of the lowborn had an equal opportunity to become teacher, executive, administrator, doctor, engineer, author, etc. Under Hindu law, a person born in a certain caste was not allowed to take up jobs that were not specified to that particular caste. This had been happening for centuries.
Macaulay opened a way to fight against Hindu imperialism. Had he not made all equals before the law, it would have been difficult to imagine the emergence of noted leaders, authors, administrative officers, etc. like Dr. Ambedkar, Kanshiram, Mayawati, Lalu Prasad Yadav, Chanderbhan Prasad, Dr. Sanjay Paswan, Dr. Vivek Kumar, VK Paul, Rajendra Nagar, SK Vishwas, et al. Macaulay’s efforts provided opportunities to the lowest of the lowborn in different fields and helped them to break free from the clutches of the laws of Manu. The IPC in one go demolished as false those Hindu gods and Scriptures that were used to erect the varna-system. Under the varna-system, the exploitative section of the Hindus had developed an economic system, which reserved all material resources and all white-collar jobs for them. The IPC was a deathblow for this economic system also. However, the lowest of the lowborn were unable to exploit to their advantage the open-for-all economy because centuries old Hindu imperialism had made them very weak both educationally and economically.
Struggle for Bhujan based Reservation
Although, majority of indigenous peoples could not take advantage of equal opportunity provided in the fields of education and economic by Macaulay’s IPC, but few Bhujan heroes, though with difficulty, did educate and equip themselves to counter the Hindu reservation policy. Joytiba Phule was the leader of such revolutionary Bhujan heroes. During 19 th century when Karl Marx was devising plans to emancipate the have-nots of the society, almost at the same time, thousands of miles away from Europe, Phule was trying to liberate the victims of caste based society in Pune (India). Phule, the patriarch of social revolution, realized early that the Hindu reservation system was the biggest hindrance in the efforts of social change. Thus, he worked to establish an alternative system for emancipating the lowest of the lowborn. Without reading Marx, he understood that though Indian society has thousands of caste and sub-caste based divisions, but in reality, it is witnessing a class struggle between Aryans and non-Aryans. Moreover, he believed that only iron can cut iron, in other words it meant that only ‘reservation policy’ for the non-Aryans could counter the varna based Hindu reservation system. In 1873, he floated these ideas on the pages of Ghulamgiri, which Shudra King Shahuji Maharaj implemented in his kingdom on July 26, 1902.
However, Periyar changed the History of South India by shredding into pieces the Hindu reservation system and by struggling for reservation for the ethnic (Bhujan) communities. Owing to the efforts of Socrates of South Asia or Knight of Viacom, as Thanthai Periyar is fondly remembered, the backward classes became entitled for human rights and Aryan control over material resources and varna based division of labour loosened. Under the auspices of his Justice Party, the Provincial Government of Madras passed an ordinance on December 27, 1929 to reserve 70 per cent of government jobs for the Backward Classes. In India, this was the first ordinance of its kind and the History of Tamil Nadu registers it as Communal GO. This, in fact, was a charter of Proportional Representation because it provided reservation to different castes and religions in accordance with their respective population. Thus, it was the first provision of law-based reservation in India.
Dr. Ambedkar: The Greatest Hero of History
If indeed the History of India is the History of struggle for ‘reservation’ then one has to concede that Dr. Ambedkar is the greatest hero of Indian History. His entire life is an epic that narrates the struggle of history in the making. He launched an unprecedented but successful movement against the varna-based Hindu reservation system. His contemplative writings, which occupy a unique and exalted place in Indian thought, provided intellectual ammunition to the Dalits against varna-system. The Vedic Aryans forced Hindu reservation system on the indigenous peoples not with the help of shastra (weapons) but with shaastr (Scriptures). Owing to the conspiracy of the Scriptures, the lowest of the lowborn were doomed to become Divine slaves. These Divine slaves were forced to believe that the Upper Caste Hindus have exclusive control over material-resources, jobs and human dignity because of the blessing of the Divine and God has cursed them to live like animals, therefore, they have no right to resist the Divine Order. With this mindset, they accepted unwearyingly whatever ‘destiny’ had stored for them. Like an expert psychiatrist, Dr. Ambedkar created exceptional literature to cure mental aberration (Divine slavery) of the indigenous peoples. Since by remaining in the fold of Hindu religion the lowest of the lowborn have no moral right to challenge their deplorable state, therefore, Dr. Ambedkar embraced that religion in which there is human dignity for all and everyone has equal rights and opportunities to choose profession of their liking. Dr. Ambedkar was an intellectual and political leader par excellence, and his struggle for the downtrodden places him at the highest pedestal in Indian History.
Many historians believe that the originator of the slogan ‘freedom is my birthright’, Balgangadhar Tilak and his followers did not fight for the independence of India, but they were struggling for re-establishing the Hindu rule. If the objective of the freedom movement was re-establishing the Hindu rule, then one has to concede that alleged freedom fighters were struggling for varna-based Hindu reservation system, which was available to them prior to the implementation of the IPC. In between the so-called freedom fighters and the Upper Caste Hindus who were struggling for re-establishing the Hindu rule, there was a lone torch-bearer of reservation for Bhujan, Dr. Ambedkar, who despite tremendous opposition from the Aryans, proved his point at every forum from Simon Commission to Round Table Conferences and as labour member in the interim government of the British. Indeed, India’s freedom movement is the history of struggle for ‘reservation’ in which Dr. Ambedkar was pitted against rest of India. Those who doubt that the History of India is not the History of struggle for ‘reservation’, they are requested to kindly make an unprejudiced analysis of the History of India’s freedom movement.
Post Independence: History of Struggle for Reservation
In modern India, to counter the Hindu reservation system and effect social change, Phule invented the concept of reservation for the have-nots, which was successfully implemented by Shahuji and Periyar, but it became more potent when Dr. Ambedkar made it available to the ethnic communities via the Indian Constitution. If the real social change is to bring people from sub-stream to the mainstream then, as per the suggestions of Dr. Ambedkar, reservation is the only method to do so. If poison is an antidote for poison then an answer to inhuman and change-resistant Hindu reservation is Ambedkar’s reservation. Owing to the Hindu reservation system, many jobs were out of bounds for the Dalits (untouchables and tribes). They could not even think of entering many professions, but Ambedkar’s reservation opened all doors for them. Indian Constitution, uninfluenced by Hindu gods and Scriptures, made it possible for them to become ministers, doctors, engineers, writers, professors, etc. Slowly but steadily the Dalits started entering the mainstream.
Despite lone and significant effort of Dr. Ambedkar for social change, the scenario in post-Ambedkar India did not change much. For thousands of years Brahmins, Kshatriyas and Vaishs had exclusive right over material-resources, institutions and white-collar jobs. In independent India, too they had control over almost 70-80 per cent cultural and economic sources. Still the Brahmins were gods on earth, Kshatriyas were ‘lions’ to defend the public and Vaishs were ‘seths’ to make provisions for the public. This kept the social prestige of these Upper castes intact. Not more than 15 per cent of the populace was in a position to advantage of jobs in the fields of law and court, urban arts and architecture, medicine and cure, film and television, print and electronic media, etc. As for the rest of the population, 16-18 per cent of it was ignored or marginalized for being apostate or maleach (irreligious or not belonging to the Hindu fold), another 52 per cent was declared backward and thus incompetent, while 7.5 per cent population belonging to the Scheduled tribes was disregarded as being junglee (uncivilized), and rest of the population faced the ignominy of being untouchables, whose lot was similar to the Blacks in the US of America and South Africa during the days of apartheid. In short, even in independent India, 85 per cent Bhujans (ethnic majority) were under the black shadow of varna-based Hindu reservation system. In post-Ambedkar India, the deplorable plight of the victims of Hindu reservation system deeply touched the heart of Manyavar Kanshiram. In Vedic India, Gautama Buddha left his child, wife and home to find a solution for the suffering humanity. Similarly, in independent India, Kanshiram sacrificed his excellent job and social life to emancipate the Bhujan Samaj (ethnic majority) from the clutches of Hindu reservation system. In order to do away with unequal control of material-resources and white-collar jobs, Kanshiram propounded the theory of ‘jiski jitni sankhya bhari, uski utni hissedari’, which means ‘to each caste a share according to its numerical strength’. Influenced by the thoughts of Joytiba Phule, Narayan Guru, Shahuji Maharaj, Periyar and Dr. Ambedkar, Kanshiram devised his unique theory for social change. He believed that without political control or share in governance, it would not be possible to emancipate the Bahujan Samaj from the clutches of Hindu reservation system. Therefore, he started working for igniting political activism amongst caste-conscious Bhujans.
One more Chapter on the Struggle for Reservation
No sooner had the process of politicization begun; the caste-conscious Bhujans began to manifest a positively changed mental approach to the happenings in their surroundings. Slowly they began to unite against the present generation of the Aryans to take back the rights, which their ancestors had lost during Vedic India. While Kanshiram was busy with his political movement against the Hindu reservationists, an historical incident happened on August 7, 1990. The Mandal Commission Report for which Kanshiram, along with his organization, had been agitating for past several years to make public, was dramatically implemented by the then Prime Minister VP Singh. With the implementation of this report, an extraordinary chapter was added to the History of struggle on reservation.
Owing to the conspiracy by the ruling Hindu reservationists, the Mandal Commission Report was in cold storage for a considerable length of time. Since its acceptance on January 26, 1950, The Indian Constitution, devised by Dr. Ambedkar, already had under Article 340 a provision for providing reservation to the Backward Classes. Dr. Ambedkar was morally bound to add such a provision to the Constitution because ever since he dedicated himself to the cause of social change he had been striving for proportional representation of the lowest of the lowborn, the victims of Hindu reservation system, in the public sector. When Simon commission came to India in 1928, he represented the untouchables and asked the leaders of Backward Classes that instead of being misled by the Congress they should ask the Commission for different and independent representation. However, the leaders of Backward Classes, being under tremendous influence of Gandhi, ignored the rights of their fellow beings. On the other hand, Baba Saheb Ambedkar struggled for the rights of the Dalits by making them the core issue of India’s struggle for freedom and political change. Because of Ambedkar’s struggle, the Scheduled Castes/Tribes got right to reservation in independent India. If the leaders of Backward Classes had shown magnanimity in accepting Ambedkar’s suggestion then along with the Dalits they would have got the right to reservation. Thus, Dr. Ambedkar could not do anything for the Backward Classes apart from introducing Article 340 in the Constitution. He even resigned from the Cabinet on October 10, 1951 because of not providing reservation to the Backward Classes and the introduction of the Hindu Code Bill. However, under Article 340, Kaka Saheb Kalekar Commission was established on January 29, 1953 to provide reservation to the socially and educationally Backward Castes. Kalekar, the Brahmin from Pune, submitted his signed report on March 30, 1955, recommending caste-based reservation for the Backward Classes. But later the Brahmin in him prevailed over his better sense and he wrote a separate letter that opposed the principle of providing caste-based reservation. This contradictory situation forced the then Prime Minister Jawaharlal Nehru to reject the report. The issue of reservation to the Backward Classes again went into limbo.
With the defeat of the Congress party in the General Elections of 1977, this issue again came into focus because the winner, Janata Party, in its election manifesto had promised the implementation of the Kalekar Commission Report. Even the Janata Party was not interested in providing reservation to the Backward Classes, therefore, in order to bye-pass the issue, the then Prime Minister Morarji Desai established another Commission under the Chairmanship of BP Mandal. Nevertheless, before Mandal could submit his report the Congress returned to power and constantly invented new ways for not accepting the Mandal report, finally submitted in mid 80s. Kanshiram, however, relentlessly strived for implementing the Mandal report. In 1989, New Delhi again saw a new party in power. VP Singh became the Prime Minister, but within months of assuming power, he faced a major political crisis, and to wriggle out of it he wisely decided to implement the Mandal report on August 7, 1990. Ironically, a member of those ruling Upper Castes was instrumental in implementing the Mandal report that had been always alert in not providing reservation to the Backward Classes.
However, with the implementation of the Mandal report, the Upper Castes (Swarans) created such chaos against it that every sane person was shocked to disbelief. Youths belonging to Upper Castes immolated themselves in full public glare and destroyed public property. The media, which is largely in control of the Upper Castes, played a biased role in stimulating youths against the Mandal report. Later, many intellectuals clarified that violent opposition to Mandal led to social polarization, which even limited the prudence of some journalists. But this was a temporary eruption of emotions. When the Supreme Court later ruled in favour of Mandal, the newspapers came out with balanced analysis of the report, pointing out its merits and demerits.
Some defended the anti-Mandal journalists by clarifying that initially they failed to grasp the beneficial essence of the report and, therefore, presuming it to be unjust, sided with the anti-Mandal lobby. But those who were defending anti-Mandal Upper Caste youths and intellectuals, and were clarifying on their behalf, were on the wrong path because of being ignorant of India’s History. They were unaware of the fact that the central point of India’s centuries old History is struggle for reservation. For centuries, the Upper Caste Hindus had been harbouring feelings in their minds and hearts against the rights of the lowest of the lowborn, which manifested during Mandal days. Thus, anti-Mandalism was, in fact, was the manifestation of eternal hatred that the Caste Hindus have against human and reservation rights of the lowest of the lowborn. The Caste Hindus have no remorse or regret over their inhuman acts as is evident from the fact that recently they agitated against the OBC students trying to enter IIM and IIT. Indeed, Mandal-2 made it as clear as crystal that History of India is History of struggle for reservation. During Mandal-2, the most brilliant children of the Caste Hindus, in sacrificial mood, came on the streets to oppose reservation for the OBC. Many of them had such slogans on their t-shirts: “Sarfaroshi ki tammanna ab hamare dil mein hai/ Dekhna hai zor kitna bazoo-e-qatil mein hai”, which means ‘our heart beholds desire for sacrifice, let us see how strong is the murderer’. They were in such violent mood that many suspected an outbreak of civil war. Their parents, advocates and doctors, government officials and the entire media joined hands with them to oppose reservation for the OBC. Surprisingly, Bar Girls declared that they would donate money earned from prostitution to the cause of anti-Mandal agitators. In short, this indicates that the violent anti-Mandal protesters, belonging to the Upper Castes of the Hindus, have no sympathy for those proletariats who desire to change their pitiable social, economic and educational condition via constitutional provision called reservation.
Biggest Agitation against Mandalized Reservation in Post-Independent India
In early 90s, the Caste Hindus with their violent protests against Mandal report gave an unambiguous message to the world that they are devoid of social conscience and are unsympathetic to the rights of the Dalits and the OBC. However, the sustainer of varna-based Hindu reservation and champion of Caste Hindus cause, the Saffron Brigade launched the biggest agitation against Mandalized reservation in post-independent India. While students belonging to the Caste Hindus were immolating themselves and burning public property to protest the implementation of the Mandal report, the Saffron Brigade (Sangh Parivar) simultaneously launched the movement to ‘liberate’ the alleged Ramjanambhoomi (birthplace of Ram). The former Prime Minister Atal Bihari Vajpayee, who despite being member of the RSS maintained a strategic distance from the Ram temple movement, declared that the movement launched to ‘liberate’ the Ramjanambhoomi was the biggest agitation in post-independent India. Even a child of five knows that this agitation was launched only to unite people against pro-Mandal reservationists. Owing to ill-advised temple agitation, the nation lost resources valued at several thousand crore rupees and an unspecified number of innocent peoples lost their lives. Later, by polarizing the Indian communities, the Saffron Brigade came to power at the Centre. Needless to add, it misused the power to prepare grounds for India’s third slavery. How? Let us understand the background.
In ancient days, the Aryan invaders defeated the indigenous peoples of India and imposed on them the varna-based economy. The varna system was instrumental in taking Hindu imperialism to its zenith. Surprisingly, the varna system remained intact even during the medieval period when India saw two new imperialists one after the other. However, in modern India, armed revolution began against varna-based Hindu imperialism with the Plessey war. To counter this revolution, the Hindu imperialists launched the temple agitation in post-Mandal India. It is to be remembered, the process which Kanshiram started by uniting politically the proletariat victims of varna-system and making them caste-conscious, got tremendous boost with the implementation of the Mandal report. Nearly 6000 victim castes united as one brotherhood to take advantage of Mandal-proposed reservation policy, which meant deep resentment against exploiters belonging to Hindu imperialism. For centuries, the proletariats lived with agonizing pain inflicted by varna-system, which manifested as political activism, and therefore, it became difficult for the exploitative Upper Castes to win elections and come to power. The Hindu imperialists, however, employed many methods from self-immolation to religion to disrupt the newfound unity amongst the pro-Mandal castes, but Kautaliya-policy was the most successful one.
Welcoming Neo-Imperialism for Hindu Imperialism
Although, Atal Bihari Vajpayee nicknamed him gurughantal (good for nothing), but Narsimha Rao was famous as modern Kautaliya. After assuming power, the modern Kautaliya apparently did not demonstrate of being opposed to reservation, but he relentlessly used Kautaliya-policy to destroy Ambedkarite reservation. The ancient Kautaliya advised to uproot the thorny grass (kush) instead of trimming it to clear the path. Likewise, the modern Kautaliya silently tried to uproot thorny grass (Ambedkarite reservation) from the cushy path of varna-based Hindu reservation, because luckily he pounced upon ‘buttermilk’ named Globalization. Dalit intellectuals did doubt the use of ‘buttermilk’, but once Vajpayee got hold of political reins they thought that he being a ‘nationalist’ would not make use of ‘buttermilk’. However, little did they realize that Vajpayee was so much in favour of globalization that in this context he would try to outshine even the gurughantal. Vajpayee did fear that pro-Mandal parliamentarians, cutting across party lines, might unite to protect the thorny grass (Ambedkarite reservation), and being in majority might depose him, but in his first innings of 13 days as Prime Minister he gave a lifeline to Enron and in his second innings he hastily removed quantitative prohibition on 1429 items, though he could have easily postpone it for another two years. However, to complete the incomplete works of his gurughantal, Vajpayee needed an able aide, who like him harboured absolute hatred against Ambedkarite reservation. Arun Shourie filled the bill. Dalits had heavily criticized and condemned Shourie’s book Worshipping False Gods, therefore, he was waiting for an opportune moment to take revenge. Ignoring the feelings of the Dalits, Vajpayee made Shourie a prominent member of his team. History has proved that Shourie was the most appropriate and clever man to start the process of eradicating Ambedkarite reservation.
It is true that globalization is an international phenomenon, but in post-Mandal India, even its bitter opponents have shown extraordinary haste in implementing it. If it is not a conspiracy then what is it? Famous sociologist Rajni Kothari rightly concludes, “The public is pressurizing the State not to do so. This pressure, apart from being in the form of caste and regional agitations is also seen as class and caste based struggles for democratic rights. However, the problem is that exactly at the same time people managing the affairs of the State have almost in a planned way loosened their grip over it. They seem least bothered about social and regional concerns. At one hand there are efforts to restructure the State, while on the other hand the State is shying away from its constitutional responsibilities.”
The gist of Kothari’s analysis is that the State has loosened its grip in a planned way, it is shying away from its constitutional responsibilities and in the era of globalization, it has deliberately become weak. This, in fact, is a conspiracy against Ambedkarite reservation. The surprising aspect, however, is the weakening of Vajpayee and company because they relentlessly shouted from their roofs of being nationalists and swdeshi. Apart from this, they ‘cautioned’ the nation against ill effects of globalization, and in the 80s, these so-called nationalists declared that the New Economic Policy would lead to economic slavery at the hands of foreign powers, and then we would be forced to fight for our economic emancipation as we fought for our political freedom.
However, when these so-called nationalists assumed power they created Ministry of Disinvestment and exhibited passionate alertness in selling-off public sectors at throwaway prices. Even defense related public sector was on their selling radar. Within a span of just 15 years, the so-called nationalists had moved from bitter opponents of the New Economic Policy to its biggest advocates. What brought this turnabout? Obviously, this undisputed truth that the History of India is the History of struggle for ‘reservation’. Owing to struggle for reservation, our country remained slave of Muslims and Christians for over one thousand years. Again, in the 21-st century, owing to struggle for reservation, she is going to become economic slave of the foreign powers. Today, many far-fetched claims are being made regarding the future of Indian economy. It is being said that within few decades India would become superpower in the field of economy. Economists and intellectuals despite seeing unfavourable picture of the future are living in fool’s paradise. The bitter truth is that within few decades all public sector enterprises would pass from the hands of indigenous industrialists to the ownership of multinational companies; our manufacturers would become traders and whatever little is left of small scale industries would become History of the bygone era. Owing to zamidari abolition Backwards too became landowners, but by then they would sell their lands to foreigners and become mentally prepared to work as agricultural labours. Foreigners would take away the cream and unwise Indians would fight amongst themselves to control the leftovers. The selfishness of parasitic Hindu reservationists would be responsible for all these unhappy circumstances.
Womb of History gives birth to Diversity
In post-Mandal India, the modern Kautaliya Narsimha Rao implemented the New Economic Policy (rather strategy) on July 24, 1991. The lowest of the lowborn suspected that the implementation of the policy was to eradicate Ambedkarite reservation. Thus, they started demanding reservation in private sector. Slowly, many organizations took their demand of reservation in private sector to streets. When ‘nationalist’ Atal Bihari Vajpayee assumed power and started taking forward the policies of his guru Narsimha Rao, then the ethnic lowest of the lowborn became dead sure that one point agenda of the ruling Hindu reservationists is to confine Ambedkarite reservation to paper. Naturally, this led to raising of the demand for reservation in private sector with renewed vigour. The new demand occupied much of space in public meetings, seminars, magazines and newspapers. At that time, Vajpayee was busy in speeding up the privatization of all economic activities. On March 31, 2001, he removed quantitative prohibition on 1429 items, though he could have delayed the process until March 31, 2003. He even appointed bitter anti-Ambedkarite, Arun Shourie, as Minister for Disinvestment, who moved hastily to sell-off public sector enterprises at throwaway prices. During those days, the concept of Diversity (all-inclusive reservation) emerged on the Indian intellectual horizon, courtesy Chanderbhan Prasad and his associates. Later, due to their efforts and active support of the Chief Minister of Madhya Pradesh, Digvijay Singh, who like Abraham Lincoln has a sympathetic heart, a two-day conclave of Dalit intellectuals was held from 12 to 13 January in 2002. After intense deliberations, the conclave came up with Bhopal Manifesto. Focused on Diversity, this, in fact, is a 21-point Dalit Agenda to face the challenges of 21-st century and to expedite the process of social change. The then President of India, KR Narayanan appealed to the nation to accept Bhopal Manifesto as charter of Dalit emancipation. The declared intention of the 21-point Bhopal Manifesto was to face the challenges of 21-st century. However, in reality, the Bhopal Manifesto is a complete solution to the monumental problems that ethnic peoples have been facing for several thousand years because of varna-based Hindu reservation formulated by the Vedic priests. It is Diversity centered Dalit agenda. Probably, this is the beginning of the most important chapter in the History of struggle for reservation.
After Bhopal conclave of January 2002, Diversity attracted attention of the nation on a large scale. But people suspected whether Diversity, which gives proletariats a share in every national activity, would ever be implemented? However, when the Chief Minister of Madhya Pradesh, Digvijay Singh, by government order, gave green signal to Supplier Diversity on August 27, 2002, the Dalits, who feared the end of Ambedkarite reservation, found a ray new hope in their struggle for socio-economic liberation. Thereafter, many peoples and organizations started to take forward the Diversity revolution by their own respective methods and means. Among leaders, Dr. Sanjay Paswan was the first person to raise the issue of Diversity in the Parliament. He even organized a number of meetings on the subject. The national president of BS-4, RK Chaudhary declared that one-point agenda of his political party is: ‘Reservation in private sector on the pattern of American Diversity’. Inspired by the Bhopal manifesto, many organizations released Diversity centered demand-letters. Meanwhile few Diversity Struggle Committees came into existence, which included Delhi Diversity Group and Uttar Pradesh Diversity Group. The latter group was constituted under the guidance of Chanderbhan Prasad. What did these groups achieve?
With the implementation of the Supplier Diversity in Madhya Pradesh on August 27, 2002, it seemed that the governments of other States and the Centre would implement all-inclusive reservation in the near future. The victims of the varna-system would get jobs of all classes in both public and private sectors, besides getting a share in all economic activities of the country. But nothing happened. Right from Vajpayee led centre government to the governments in the States the only concern was to engage the Bhujans (ethnic majority) in meaningless debate on providing reservation in the private sector, which has only 8.1 million jobs. The Congress Party in its various election manifestoes talked about providing opportunities in both the private sector and trade and industry, but after gaining power, it showed no inclination to fulfill its promise. Probably, it wants to keep the issue of Diversity as an olive branch for its next election manifesto. In the meantime, Diversity movement got a great boost. On the question of reservation in the private sector, the united task force of the Confederation of Indian Industries (CII) and ASSOCHAM released a report on July 28, 2006 in which was a blueprint of affirmative action plan. The responsibility of preparing this action plan was given to JJ Irani, the director of TATA sons, the holding company of TATA group. Mr. Irani, in his report, said, “All private sector companies should make special effort to employ candidates belonging to SC/ST groups. In their annual reports, they should clearly state the number of SC/ST candidates employed by them. Every year CII-ASSOCHAM would help produce 100 Dalit industrialists. Big industries would buy material from small-scale industries run by Dalits. However, Indian Industry is not in favour of any quota or reservation. If the government enacts such a law then it would adversely affect production and competitive spirit industries in India. The Industry would not compromise with its right to select employees independently.”
There are, however, other reasons that force us not to become too optimistic about Mr. Irani’s report. History tells us that whatever the victims of the varna-system have received is all because of the Law. The Caste Hindus do not have social prudence; therefore, whatever they have yielded to the Dalits is all because of the Law. In America, Affirmative Action on Diversity worked and produced positive results because of the social prudence of the affluent Whites. Since there is paucity of social prudence in our affluent class, therefore, it is even difficult to think of Diversity succeeding in India because of Affirmative Action. For Diversity, we do need inspiration from America, but we have to endorse an all-inclusive reservation policy to make Diversity work in India. In addition, to implement the all-inclusive reservation policy, we need Law, and to enact Law we require intervention of those who are in control of political power.
On the birth anniversary of Manyavar Kanshiram, the greatest proponent of the Philosophy of Proportional Participation, the following main reasons force us to establish the Bhujan Diversity Mission:
- Colossal indifference towards Diversity of all governments from the States to the Centre;
- Reluctance of Chambers of commerce and industries to Affirmative Action Plan into reservation quota;
- Negligible participation of the Bhujans (ethnic majority) in present growth rate and development process
Chapter-2
The Objective of the Bhujan Diversity Mission
In any society, economic evils are responsible for human sufferings and other irregularities that result in intolerable pain and agony. Globalization, economists believe, will further escalate economic abnormality. Thus, the one-point objective of the Bhujan Diversity Mission (BDM) is to eradicate centuries old economic disparity. The BDM vows to work for ensuring that ethnic majority (Dalits, Backwards and religious converts of these castes) get a share in accordance to its population in the governance, administration and economy of the country.
Owing to the varna-system, the Upper Caste Hindus were in full control of the material-resources and while-collar jobs, which resulted in economic disparity of dangerously gigantic magnitude. Therefore, the BDM believes that varna/caste is, indeed, an economic problem. While working towards the eradication of economic disparity, the BDM will remain aloof from inconsequential issues like abolition of castes, religious conversion, etc. However, it will keep providing moral support to those who consider caste as the basic social problem and accordingly work for social reform. Thus, on a personal level every member of the BDM would be free to participate actively in social works.
To eradicate economic disparity, most organizations lay stress on changing the system and positive interference in the political process. Since BDM is not a revolutionary organization, therefore, it will not engage itself in politics and change-system; but would provide moral support to organizations that indulge in such big works. Besides, for the BDM the immediate concern is the economic policy of Globalization, which might pose dangers of existence for the ethnic majority if it remains oblivious of it and utilize all its energy in long-term strategies that include interference-politics and change-system. Thus, the BDM would try to achieve its objective by facing present economic conditions, which are heavily embroiled in the terms of World Trade Organization (WTO) and the system prevailing in India.
To eradicate economic disparity, few political and revolutionary organizations advocate and even try to forcefully snatch money and agricultural land from the exploiters and distribute them amongst the exploited. As stated earlier, the BDM is not a revolutionary organization, therefore, like remaining aloof from interference-politics and change-system, it would neither advocate nor think of forcefully snatching money-property of the Upper caste Hindus, who despite being only 15 per cent of the total population control 70-80 per cent material-resources and economic sources. However, it would try its utmost best to ensure that the Upper Caste Hindus get a share in national economy in proportion to their population only. The BDM believes that to eradicate economic disparity of diverse India all her four social groups (Upper Castes, Backward Classes, SC/ST and religious minorities) should get shares in opportunities in proportion to their respective populations. As such, the BDM, in order to ensure proportional representation of the ethnic peoples (Bhujan Samaj) in every field of socio-economic and political significance, decided to adopt, as its Guiding Principle, the desire of Manyavar Kanshiram, the greatest hero of the Philosophy of Participation, which states – ‘jiski jitni sankya bhari, uski utni bhagidari’ (to each a share according to his population).
In short, the philosophy of Kanshiram and the Diversity principle of America have inspired the BDM to work towards eradication of economic diversity prevalent in social diversity of India. As stated earlier, there are mainly four social groups in India – Scheduled Caste/Tribe, Backward Classes, Religious Minorities and Upper Caste Hindus. The BDM declares that it would dedicate itself to the movement for achieving population-based equitable distribution of opportunities in every field. The BDM desires that the nation should come forward to adopt the following Diversity plan to eradicate economic disparity.
- Service Diversity – All the four social groups should get jobs of all levels, from labourer to administrative officer, in both private and public sectors in proportion to their respective population ratio. Implement Service Diversity in the Army and the Judiciary. In India, psyche is so much rooted in selfish caste/class that it influences the judicial system. Therefore, immediately implement Service Diversity from lower courts to the Supreme Court.
- Supplier Diversity – Both private and public sectors should provide equal opportunity to all the four social groups for supplying raw and other materials that they require. Since the advent of modern economic system to the present age, only a handful of Upper Caste persons have been in control of supplies; and this has been one of the major reasons for economic disparity. Ensured opportunity of supply would produce large numbers of traders and manufacturers amongst the victims of the varna-based economy. This would also help considerably in eradicating economic disparity.
- Dealership Diversity – All the four social groups should have equitable share in distributing products manufactured by private and public sectors. Like in supplies, the Upper Castes, at present, have exclusive sway in this field. Dealership Diversity would be more than a miracle in bridging economic disparity. Immediately implement this Diversity in the distribution of wine and other alcoholic drinks. A special agenda of the BDM is to ensure the implementation of Diversity pertaining to Service, Supply and Dealership in multinationals coming to India and in indigenous companies trying to control Special Economic Zones (SEZ). This agenda, the BDM believes, would be a potent weapon in eradicating economic disparity.
- Contract Diversity – All the four social groups should have equitable share in laying of roads, construction of buildings, etc. At present, only a handful of Upper Caste persons and musclemen (dabang) are in control of this opportunity. Private companies are very much involved in contract and construction business. Big manufacturing units are just centers for ‘assembling’. In these circumstances, implement the Diversity policy in tender-contracts issued by the private sector. Today, both public and private sectors avail transport facilities from the outside instead of having their own transport department. In order to decrease economic disparity, implement Diversity in this field too. Parking contracts have helped Upper Caste persons and musclemen (dabang) to increase their wealth enormously. As such, the BDM would launch a movement to ensure implementation of Diversity in the issuance of all contracts including parking.
- Diversity in Media, Films and Entertainment Field – By implementing diversity in this field would not only help in eradicating economic disparity but would also ensure respect for the proletariats in the cultural world. There is too much inequality in print and electronic media. The height of inequality is that there is not even a single Dalit editor in this field. Millions of Upper Caste persons are earning fame and money by working as reporters and editors in print and electronic media, while the ethnic majority has nothing to do except envy this second-grade talent. No doubt, the ethnic majority is capable enough to produce Oprah Winfrey like talent that donates billions of rupees to her society. The situation in films and Indian pop music is no different from the media. The Upper Castes are earning too much fame and money by copying action, drama and music of American movies, and using foreign-developed film technique. India is ‘creative superpower’ of Asia because of producing over 1000 films per year, ever increasing numbers of multiplexes, signal decoding from satellites and ever expanding home internet market. In the name of Art, the Upper Castes are serving sub-standard copies of the West. Although, India is earning money in this field but lack of originality poses a danger of an embarrassing situation for her. Hollywood has impressed the World with its originality, expressiveness and opulence by employing talent of the Blacks. As such, the BDM firmly believes that by implementing Diversity in the Indian Entertainment World India would be able to display her original talent and save herself from the embarrassing situation to which the copycat Upper Castes might lead her.
- Diversity in Advertisement revenue – The Centre and the State governments spend billions of rupees on advertisements to propagate their programmes, policies and achievements. Where goes all this money? It goes to newspapers and magazines published by the advocates of varna-system, and which in the eyes of the intellectuals of the Bhujan Samaj are no more than toilet paper. Mainly because of government advertisements, the Hindu reservationists are able to sell their newspapers for 3-4 rupees that cost them 30-40 rupees and still make lots of profit. Some very cunning Upper Caste editors print only 50-100 copies of their magazines and still secure Rs. 25000-50000 government advertisements. In short, with the support of government advertisements, the proprietors of newspapers and magazines propagate thoughts that favour their caste/class, live like rich nabobs, occupy much of Page-3 space, gossip at most happening places of State capitals and thus book seats for themselves in Vidhan Parishads and Rajya Sabha. On the other hand, the media proprietors belonging to the ethnic population are cursed to witness premature death of their newspapers and magazines, which they bring out to advocate social change, because of lack of government advertisements. However, for the Upper Caste media proprietors if the public sector is river then the private sector is ocean with regard to advertisement revenue. The private sector, in order to attract consumers for its (often-useless) products, spends lots of money, which is sometimes more than the manufacturing cost of the product, on advertisement. Consequently, the Upper Caste media proprietors are earning billions of rupees as advertisement revenue. No wonder, more and more newspapers and TV channels are being launched daily. Within few days of their launch, these TV channels become commercial houses worth thousands of crores because they charge several million rupees for a few second advertisements. However, advertisement revenue from public and private sectors has failed to quench financial thirst of the Upper Caste media proprietors, who live king-size by selling obsolete and anti-social change ideas. The Upper Caste media proprietors forced the reluctant Vajpayee government to open the doors for foreign investment in the print media. The Vajpayee government apparently was not in favour of foreign investment in the print media because of the related1955 Cabinet resolution. However, once the Vajpayee government acceded to granting 26 per cent direct foreign investment in the print media, this share has gone up to 49 per cent in the print media and up to 74 per cent in the electronic media. The foreign investors are also showing keen interest in investing because of the ever-expanding ocean of advertisement revenue in India. In such a scenario, if Diversity is implemented in media related foreign investment then not only it would help in eradicating economic disparity but also help in preparing ground for ideological revolution in India. The reason being that with advertisement revenue a number of newspapers and channels owned by the ethnic population would come into existence and help in giving employment to millions of ethnic youths, who would subsequently propagate social-change views. Keeping this possibility into consideration, the BDM would emphasis on implementing Diversity in the field of advertisement revenue.
- Diversity in Revenue Distributed to the NGOs – Today, more and more non-governmental organizations (NGO) are coming into existence because in the name of serving the suffering masses they are getting free national and foreign aid. Who are these suffering masses? Naturally, they are the ethnic peoples of India. But the Upper Caste Hindus are in exclusive control of the donations received in the name of the suffering ethnic masses. They, instead of serving the poor, spend the aid on luxurious cars and air-conditioned bungalows to live a life of comfort. With the donation money these enemies of humanity (pretending to do human service) enhance their market value by winning Magsaysay award and other laurels. Only Diversity can ensure positive utilization of thousands of billion rupees distributed per year in the name of service to humanity. With the implementation of Diversity in the field of social service, thousands of ethnic youths would get employment and serve the suffering millions of their society with sympathy and somewhat honesty. Thus, the BDM includes this Diversity too in its agenda.
- Diversity in Education Industry – Other types of Diversities have only a limited role in bridging economic disparity, but only Diversity in Education Industry has the potential to eradicate economic disparity permanently. As such, it is essential that all the four social groups get opportunities as per their respective population ratio in educational institutes; and opportunity here means right to admission, right to teach and right to administer. To be more precise, this Diversity means limiting the quota of the Upper Caste students and teachers to 15 per cent even in such prestigious educational institutes like IIM, IIT, etc. One survey suggests that in India, approximately three million rupees (extracted from taxpayers) are spent to produce one clinical doctor and nearly same amount is spent to produce business manager, engineer, etc. If the taxpayers are footing the bill to improve merit then why should only the Upper Caste Hindus garner maximum benefit from it? However, some people believe by limiting the share of the Upper Caste Hindus to 15 per cent in educational institutes would devoid the country of talent. This is a misconception. Owing to their social and economic background, the Upper caste Hindus secure enough marks to get admissions in educational institutes, but being children of the parasitic society they do not make efforts for original thinking and research. Therefore, there is paucity of patent right in our vast country. Their managerial ‘skills’ are evident from the fact that public units are regularly becoming sick. If they have had requisite talent then India would not have been moving towards slavery of the Multinational Companies. In short, the basis of eradicating economic disparity permanently lies hidden in implementing Diversity in Education Industry. Thus, it was natural for the BDM to adopt it as its major agenda. The Harvard University of America has produced over three dozen Nobel laureates by adopting Diversity. So we can, believes the BDM, if we only implement Diversity even in so-called prestigious educational institutes, which at the moment are primary school in comparison to the Harvard University.
- Diversity in Centers of State Power – In the era of globalization, the State everywhere is shying away from its responsibilities. India is no exception to this trend. Despite this, the ethnic peoples still believe in the State because whatever they have achieved thus far is all due to the Law. Paucity of social prudence amongst the dominant Upper Caste Hindus forced the ethnic population to have unflinching faith in the State. Under the circumstances, only the State can implement Diversity in India, therefore, the BDM desires Diversity in various centers of power like Cabinets of the States and the Centre, Vidhan Parishad, Rajya Sabha, etc.
To eradicate economic disparity, the mission of the BDM is to see that the ethnic peoples get a share in the business of the country. Owing to the varna-based Hindu reservation, the biggest victims of economic disparity in the World are untouchables and tribal, therefore, the BDM advocates some extra provisions for them. The BDM demands the distribution of all unused government land particularly near railway tracks and National Highways, and the land now in control of the Maths (Hindu monasteries) among landless untouchable and tribal peoples. Besides, the State should take some extra responsibility in making untouchable and tribal peoples capable of taking advantage of other Diversities like Supply, Dealership, Contract, etc. The BDM too would make efforts in this direction.
Organizations of many ideological parties including Nationalist, Gandhian, Lohiyan, Marxist, etc. are engaged in demanding a share in agriculture for the ethnic population. Therefore, the Ambedkarite BDM instead of interfering in their work would confine itself to demanding an equitable share for the have-nots in industry-trade, film-TV, media, etc. There is another reason for the BDM to being indifferent to agriculture besides the fact that many organizations are trying to eradicate disparity in this field. Agriculture, all over the world, is loss-generating venture for the farmers. Even farmers in America and Europe, who avail heavy subsidy, are abandoning agriculture. The Indian scenario is that in coming days, landowners would beg the Multinational Companies to take control of their lands, and the companies would build sej (provisions of comfort) over SEZ (special economic zones). By then the Indian agriculture would be industrialized; and advancement in technology would produce such an agricultural scene in India that would even ‘outshine’ the present agricultural scene in America. Then the process of product distribution would be like that of present day small-scale industries. Then there would be negligible relation between labour and agriculture. Then men and women belonging to the Upper Castes would replace the ethnic peoples and compete amongst themselves to work on farms owned by the Multinationals. Then corporate farms would be as out of bounds to the ethnic peoples as is the private sector for them now. Diversity can save Indian agricultural lands not entirely, but to some extent by providing a share to ethnic peoples in supply of fertilizer, water, transport, etc., dealership of product distribution and work force for labour. If, in India, the State does not implement Diversity then the victims of the varna-system would have no opportunity in tomorrow’s agriculture.
To Achieve the Aforementioned Objectives
The BDM would mainly try to awaken those victims of the varna-system who because of Divine Slavery are extraordinarily content with their present deplorable situations. The Hindu reservationists have mesmerized them so much with their religious antics that they have absolutely no desire to change or progress and thereby live in material comfort. They do not even dream of becoming small-scale industrialist or trader, what to say of becoming TATA, Birla or Henry Ford. In such slaves, there is to some extent a desire to become rulers, that too courtesy Kanshiram, but there is absolutely no yearning to become industrialists, media proprietors or owners of film studio. From amongst such peoples without ambitions, the BDM would utilize all its energy and efforts to produce Robert L Johnson like industrialist, William Rasp like journalist, Oprah Winfrey like TV anchor, and D Washington, Will Smith, Halley Berry, H Goldberg, Jennifer Hudson like film stars. The BDM believes that when the ethnic peoples would manifest extreme desire for change and progress, and ambition for becoming industrialists, suppliers, dealers, contractors, journalists, film actors, etc. then to garner their votes, the political parties, though unwillingly, would make Diversity the central-point of their election manifesto, and thus, open the door for Diversity. This is the only way to fulfill the dream of Gautama Buddha, Phule, Shahuji, Periyar, Dr. Ambedkar, and Kanshiram, which is to eradicate economic disparity in India.
Chapter-3
Diversity in National Interest
Although, the objectives of the BDM unambiguously bring to light the utility of Diversity, but its usefulness is not solely confined to eradicating economic disparity. By implementing Diversity, the culturally diverse India would be able to solve many of her different problems that she is facing now. The following problems and their solutions via Diversity clearly bring home the significant point that Diversity is in national interest.
- To Bridge Economic Disparity – The unfortunate nation named India is a world champion in illiteracy, ignorance and other shortcomings. Apart from this, the persons dedicated to the welfare of the country face another uphill task in the form of economic disparity. As a solution to this problem, unnumbered thinkers belonging to different ideologies and political leanings have suggested diverse options, but the picture of economic disparity has remained almost as it was. Like in the past, 10-15 per cent affluent population is in control of nearly 75-80 per cent economic sources. These affluent persons are none but the exploiter class belonging to Hindu imperialism. Thousands of years ago, this class developed varna-based economic system to reserve for itself material-resources, institutions and white-collar jobs. Economic disparity is a natural outcome of an economic system that reserves all material comforts for an affluent minority.
If Dalits (untouchables-tribal), Backward classes and converted religious minorities successfully employ their entire energies and efforts to ensure for themselves a proportional share as per their respective population-ratio in industry and trade, print and electronic media, film and television, transport, public and private contracts, parking, etc. then it would be the beginning of an enormous process to bridge the hiatus created by economic disparity. Consequently, within a few decades we would be triumphant in eradicating economic disparity, if nothing else.
Activism at this front is now more desirable than in the past because the dangers of economic disparity destroying the nation are comparatively more today. In the past, the psyche of human groups, which were victims of inequality, was such that they patiently accepted their deplorable situation as Will of the Divine or result of misdeeds done in previous births. The concept of rebirth was instrumental in developing in them an unforgivable patience. Now there is considerable change in their psyche. Now they are not blaming their destiny for their pitiable economic situation. Now they know that the economic empire of the exploiter class (belonging to Hindu imperialists) is not a product of its ‘merit’. The artificial economic system developed on the foundations laid by the ancestors of the Upper Caste Hindus for their own benefit. In the era of globalization, the corporate sector is attracting consumers via propaganda machines. This has awakened the born victims of inequality and now they are not in a mood to bear their poverty patiently. Now the proletariats are showing signs of violent impatience. Under the leadership of the extremist Left, the born proletariats are picking up weapons to have a share in agricultural land. Similarly, the victims of the varna-based economy might go to any extent to have a share in economy-generating sources like industry, trade, contracts, parking, media, films, TV, etc.
If such an unfortunate situation develops in India then the exploiter class (belonging to Hindu imperialists) might have to face the music. Besides, this might disrupt the economic activities of the nation. Any patriot would not like to visualize a scenario in which the have-nots, who are in overwhelming majority, take to arms and hold up industrialists, traders, contractors, media proprietors, film makers, etc. What will happen to the nation then?
- To Stop Multinational Companies – Ever since Narsimha Rao launched his New Economic Policy every subsequent government at the Centre has moved one-step further in globalizing and privatizing the country. Naturally, every patriot has suspected that in near future Multinational Companies would be in control of India; and the country would lose her economic sovereignty. In the 80s, Dattopant Thangde, until he died, repeatedly cautioned, “Economic situations and circumstances that are now developing or being created might lead to economic slavery at the hands of foreign powers. Then we would be forced to launch second freedom struggle for economic liberation.” Thangde did try to stop economic slavery with the active cooperation of his vast organization, but his efforts went in vain because after assuming power the so-called nationalists shamelessly indulged in preparing grounds for economic slavery.
In this context, intellectuals and leaders belonging to Marxist, Socialist and other ideologies have been no different. They exhibited greater alertness and aggression than the ‘nationalists’ to oppose neo-imperialism or American imperialism. They have addressed countless meetings all over the country and burnt thousands of effigies of the WTO. But despite having capacity to influence directly the Centre and the States, they have not generated semblance of hope that they can stop the entry of Multinational Companies. On the one hand, they are still burning effigies of the WTO and on the other hand, they are allowing conditional foreign investment. Although, no verbal confession has come from their side, but it seems that they have practically conceded that now it is almost impossible to stop the entry of Multinational Companies.
However, the frustrated anti-imperialists, who are now allowing conditional investment of foreign investment, should at least once ask the Multinational Companies to implement that Diversity policy, which all big and small companies in America follow. Under the Diversity principle, all companies in America not only ensure jobs for historically neglected human groups, but also give them a share in purchase of raw material and distribution dealership of finished product. Similarly, India too can adopt the Diversity principle to help her underprivileged children. Our country can only benefit if the foreign companies accept the condition of implementing the Diversity principle, otherwise we will become victims of the global corporate.
There is unlimited profit in joining the Diversity condition to foreign investment. The anti-imperialist forces adopted various methods to oppose the WTO, but failed miserably. Now the question is can Diversity succeed where the anti-imperialist forces failed. And the answer is yes. So, this seems to be the biggest advantage of the Diversity principle. A few years back the Maharashtra government suddenly declared reservation in the private sector, which was opposed by both indigenous and foreign companies, and they even threatened to wind-up their businesses in the State. This gives an indication that the Diversity principle might force the Multinationals to leave India. If it happens then it would be a wish fulfilled for the anti-imperialist forces; and if the Multinationals accede to the condition of implementing, the Diversity principle, then the born proletariats would have an opportunity to carve out a dignified living for themselves even in globalization storm; and the economic policies of the Manmohan government would have a human face.
- To Save the Ethnic Peoples from the Flood of Globalization – For past two decades there has been a growing suspicion that the New Economic Policy would lead us to economic slavery, therefore, we have utilized enormous energy to thwart the entry of Multinational Companies in India. As part of our efforts, we burnt effigies of the WTO, organized countless public meetings and seminars, and launched agitations; but to no avail. Contrary to our efforts, such situations and conditions emerged that paved the way for economic slavery at the hands of foreign companies. Some political parties initially opposed the entry of the Multinationals, but once they came to power at the Centre, they shamelessly welcomed the foreign companies. Even the Left parties are no exception to this ‘undeclared rule’. Now the situation is that from farm produce to retail trade the foreign companies are expanding their business. All these situations are indicative of the fact that India has come under the spell of third slavery.
The spell of third slavery has made it essential that instead of stopping the flood of globalization, we should employ our energies in saving our peoples from it. No doubt, globalization is a bad experiment. Economists believe that nearly 80 per cent of the World population will have to bear the ill effects of globalization. In other words, globalization is beneficial only for 20 per cent of the World population. It is unprecedented in World History that because of globalization only 15-20 per cent of the population is enjoying Paradise like material comforts. As for the ill effects of the third slavery on the Indian society, they are no different from Muslim and British imperialism.
During Muslim imperialism, the Brahmins counseled the Kings and Kshatriya brothers of Maan Singh became Commanders and Generals in the Army, and thus, both the varnas enjoyed luxurious lives. Brahmins necessarily poses something unique, otherwise how does one explain that an orthodox emperor like Aurangzeb did not impose jaziya (protection tax given to Muslim governments in lieu of not participating in war and defense) on them. In short, the Muslim rule was so enjoyable for the dominant Upper Caste Hindus that poets like Surdas, Tulsidas, Bihari, Keshav et al remained immersed in love (shringar) and devotion (bhakti), and did not feel the need of inciting the public against the emperors. Since the Brahmins and the Kshatriyas do not lack dynamism, therefore, they did not face problems or hardships under the British rule. The British awarded them with titles like Sir, Rai Bhadur, Rai Chaudhary, CIE, etc. and they on their part supported the British rule to ensure a better future for themselves. Therefore, Raja Ram Mohan Roy, who belonged to the exploiter class of Hindu imperialism, declared the British rule to be a Divine blessing; and many other ‘great luminaries’ of the Upper Castes prayed that Sun of the British rule never sets. After Muslim and British rules is the turn of third slavery, but the dominant Hindu castes know how to swim with the tide, therefore, there are unlimited opportunities for them. With open arms, the future stood to welcome the children of Purniya Pundit and Maan Singh of Muslim India and of Sir, Rai Bhadur, Rai Chaudhary of British India to provide them administrative opportunities in Multinational Companies. Probably they would handle every responsibility of the new rulers from peon to manager because in the era of neo-imperialism even driver or sentry must be English knowing and speaking. It is no secret that the children of anti-Macaulay Upper Castes are proficient in English.
The character of Vaishya varna is also enough dynamic. The Vaishyas, with the blessings of the dominant Upper Castes (Brahmin and Kshatriya) and without concerning too much about their self-respect, earned enough money during every period of slavery. Even after making offerings at temples and giving donations to Brahmins, the Vaishyas saved enough money for their future; therefore, they never faced any hardships. Now it is possible that with the removal of prohibition on quantitative import, they will lose some of their small-scale units; but they have a family history of association with business and commerce, and therefore, they are expert in adapting to changing economic activities. It matters little to them if they lose some of their small-scale industries because they are capable of marketing products manufactured by the foreigners. As such, they are in a position to maintain their sound economic position.
So, who is going to suffer the ill effects of liberalization and globalization? Economists, intellectuals, social activists and political leaders unanimously believe that the worst sufferers would be Dalits, Backward Castes and religious minorities. The Dalits of India are perhaps the most unfortunate peoples of the World because no other community has suffered for so long period in human History. In Europe, some few centuries back the victims of the Capitalist system did suffer like the Dalits of India, but once slavery and apartheid ended, they began to live a normal human life. Now the slaves of History are ‘co-owners’ of their respective countries. However, in India, the varna-system enslaved the Dalits and the Backwards over 3000 years back. With the exception of the period when the Buddhist ruled India, the slavery of these castes continues until today. Even before the advent of Muslim imperialism in India, the Hindu imperialists did not give any worth to their labour. Like the serfs of Europe, the victims of the Hindu varna-system not only lived in poverty with torn clothes, broken utensils and iron ornaments, but also were not in a position to demand equitable value for their services. Their condition under the Muslim rule was no different. During the period of first slavery, the Kings exploited their labour to construct Aish Mahal, Taj Mahal and other buildings. During the period of second slavery, the British at least on paper gave them human rights equal to the dominant Upper Caste Hindus via Indian Penal Code (IPC), but the source of enormous wealth that the East India Company and London based British government collected for their coffers was the shameless exploitation of the victims of the varna-system, in which the Upper Caste Hindus actively cooperated with the English.
After careful examination of the ill effects of the third slavery or neo-imperialism, it seems History is about to repeat herself in India. In the third slavery too, as was in the previous two slaveries, the exploitation would be of the victims of the varna-system. It is almost certain that in the third slavery, the foreigners would walk away with the cream and the leftovers would be for the Indians or more particularly for the exploitative section of the Hindu imperialists. In other words, in the third slavery the Aryans, the original intruders, and the lowest of the lowborn ethnic peoples will remain slaves, but with a difference. The lowest of the lowborn are cursed to remain hungry and partly clothed, while the Aryans would bear slavery with material comforts. In such a situation, if the Multinational Companies adopt on their own or the State forces them to adopt different types of Diversity then it would be possible to save to some extent the ethnic population from the flood of globalization.
- For Unity in Diversity – In India, the moment you talk about Diversity an immediate reference is made to the concept of ‘Unity in Diversity’. And the question is why not? It was the English historian, Vincent Smith, who first stated that there is unity in diversity in India. Later, by their vehement use, poet-laureate Ravinder Nath Tagore and architect of modern India, Jawaharlal Nehru, spread the concept far and wide. This idea has so much mesmerized the subsequent generations that not only authors, poets, political leaders and actors repeat it frequently, but also every Tom, Dick and Harry feel proud in declaring that there is unity in diversity in India. But the fact is that in social diversity of India there is enmity instead of unity. And there is enmity because the division of material-resources and human values amongst different social groups have been extremely disproportionate, which has led to rise in separatism in the country. At present, ‘unity in diversity’ is an embarrassingly bogus slogan. However, if we desire to make it a concrete concept then implementing the Diversity principle is essential; more so, to end enmity prevalent amongst different social groups and to arrest separatism.
- To Save Democracy – Despite being ‘world champion’ in many ills like illiteracy, ignorance and poverty, India commands international respect for her unflinching faith in democracy. We, as Indians, are always alert to make democracy a success in our country. However, according to sociologists, certain conditions are essential to make democracy successful; the more deep-rooted the condition, the more successful is democracy. For the success of democracy, some people lay stress on mental and moral attributes of the citizens, while for the others, who are in a majority, the entire socio-economic environment is significant. In context of socio-economic situation, we can safely state that democracy cannot be successful in a society that displays extremes of affluence and poverty.
So, with this background, what is the future of democracy in India? In our country, both affluence and poverty are at their extremes, therefore, the future of democracy is extremely depressing. Ten to fifteen per cent of the total population is in control of 75-80 per cent of major economic sources, which include industry, trade, film, television, etc. The other 85 per cent of the population is either living in extreme poverty or barely manages to meet the two ends. Owing to grave economic disparity, the spirit of cooperation and harmony is fading fast, which, according to the sociologists, is very essential to make democracy a success. Only by implementing the Diversity principle, we can save democracy in India. While dedicating the Constitution to the nation, Baba Saheb Ambedkar had cautioned that if there were no serious efforts to eradicate economic disparity then democracy would not last in India. For this reason too, the implementation of the Diversity principle becomes essential.
- To Protect the Honour of Ethnic Women – Our gravest problems also include sexual exploitation of women belonging to indigenous society. Unfortunately, this problem too is related to economy. You need not be a scholar to know that where there is paucity of money there is sexual exploitation. In villages, those women are at risk that go out to work at agricultural farms or in the homes of affluent peoples to earn some money. Obviously, such women belong to the families of the poor and the landless.
Owing to lack of money, Indian women go to the Gulf countries and become victims of sexual exploitation. Surveys reveal that scores and scores of poor Nepali girls are being forced into brothel houses. Poverty is forcing Bangladeshi girls, who work as house cleaners in Indian homes, to become sex slaves. Newspapers all over the world are full of stories of working women becoming victims of sexual exploitation. This is also because of economic reasons. However, for those concerned with welfare of ethnic women, there is some bad news. They should remain mentally prepared to witness further sexual exploitation of their women. Generally, women belonging to poor and landless families or from lowest of the lowborn society become victims of sexual exploitation at the hands of daabang (influential and hardcore criminals). Until now, this was the ‘trend’. But in the coming days, because of globalization, well-to-do ethnic families would be at risk.
Globalization is churning out more resources than in the past to convert women into sex slaves. Daily we read in newspapers or watch on television as to how beauty parlours and massage centers are working as covers to flesh trade. It seems as if the entire society has become part of this nefarious activity. Majority of women who indulge in sex trade through beauty parlours and massage centers belong to the Upper Castes. When globalization is forcing women belonging to the most affluent Upper Castes into sex trade, then what will happen to poor native society? One can easily understand the consequences. Although, one shivers to visualize the future, but the only way to save the society is Diversity. For centuries, women belonging to the ethnic society have been sexual victims of Hindu imperialism. In neo-imperialism, their lot can only improve if they get a share in every economic activity of the nation. Thus, the only solution available is Diversity.
- To Save Dalits from Hindu Atrocities – The caste problem of India and the subjugation of the Dalits are inter-related; a fact accepted by India and all member nations of the UNO. Whenever there are atrocities against the Dalits, movements are launched, nationally and internationally, to reform Hindu mentality.
The saints in medieval India, the Father of the Nation in modern India and great authors launched movements to reform the Hindu mind, but to no avail because cases of atrocities against Dalits kept erupting regularly at Chakwara, Belchi, Kumher, Jhanjhoor, Gohana, Khairlanji…the list is endless. The heartless Hindu society forced countless natives to break free from its fold and embrace Islam, Sikhism, Christianity or Buddhism. More significantly, hundreds of ethnic peoples joined hands with the East India Company to defeat the Indian forces and helped the British to enslave India. But the Hindu imperialists did not learn any lesson. Their priority remained to humiliate and punish the untouchables. Until the Dalits remain untouchables, they are cursed to bear atrocities at the hands of the Upper Caste Hindus. Incidentally, apart from conversion to another religion there is no other way in Hindu religion for the Dalits to eliminate the stigma of being untouchables. Although, it is said that Hindu Scriptures, Hindu exorcism (tantr-mantra), Hindu Yajna (sacrifice) and blessings of Hindu gods and goddesses have the power to make the dead come alive, to make the blind see, to make the deaf listen, to make the dumb speak, to make the lame jump, to make barren women bear children, but there is no sloka (verse) to make the Dalits touchable. There is no method to eliminate untouchablity, which in other words means that there is no way to protect the Dalits from Hindu atrocities.
However, there is one glaring psychological weakness of the Hindu society, which remains relentlessly aggressive against the untouchables. From ancient times this society bows to the strong and the powerful. Therefore, it sees gods and goddesses in physically strong animals like elephant, bear, tiger, lion and ox and worships them along with other animals like cow, monkey, pig, snake, rat, etc. Probably for this reason, this society has always behaved like slaves in front of foreign intruders. This society does not shy away from bowing even to those Dalits who attain influential position by becoming rich or by holding political/administrative post. As such, once the Dalits become economically self-reliant the Hindu society would automatically extend a hand of equality and friendship towards them. To realize this, it is essential for the State to adopt the Diversity principle and thereby eliminate untouchablity.
The Dalits have become most loathsome creatures of the World because of Untouchablity, which in a broader sense means ‘expulsion’. For centuries, they have been expelled from making use of public places and the so-called Karma principle does not allow them to enjoy profit-earning professions and material-resources of the country. After the intervention of the State, certain things have changed, but business, industry, media, institutions and other cultural sources are still out of bounds for them. The Dalits (or to be more precise the expelled society) can become self-reliant if only all doors of socio-economic activities are open to them. Once the Dalits become economically and politically strong, the Hindu society, with its inherent psychological weakness of bowing to the powerful, would automatically bestow respect on them.
- To Remove Depression Caused by Sachher Committee Report – The Sachher Committee Report, released recently, has shocked the nation. It was hard for the patriots to believe that economic disparity in the country has assumed dangerously alarming magnitude. More appalling than the report was the attitude of intellectuals and political leaders, who simply ignored or remained indifferent to the fact that Muslims are the biggest victims of economic disparity prevalent in India. When pressed harder, they sheepishly suggested that Muslims should get a little share in reservation meant for SC/ST and OBC. By providing a symbolic share in ever-decreasing jobs (courtesy globalization), the Muslims might feel psychologically protected, but this cannot ameliorate their pathetic economic situation. Their condition can improve only with the implementation of the Diversity principle. Like the Dalits, the Muslims too need a share in public and private sectors in proportion to their population-ratio. Indeed, they should be a part of every economic activity that includes jobs, supply, dealership, contracts, etc.
- To Provide Reservation to the Upper Castes – The central idea of the History of India, as stated earlier, is struggle for reservation between the Aryans (now known as the Upper Caste Hindus) and the natives (now known as the Dalits). There has been regular face-off between these two parties on the contentious of reservation. After the implementation of the Mandal report, the confrontation between the two further intensified and the Upper Castes (Swarn) were the first to attack. To oppose the Mandal report, the Swarns started the process of self-immolation and destroying public property. Later, when anger on Mandal subsided, they started demanding aggressively reservation for themselves. In many States, they even threatened more than once to pick up Farsa (weapons), like the legendary Parsuram, and redden the rivers of India with blood. Frightened by their violent demands, political parties of all hues incorporated a clause in their election manifestoes that they would provide reservation to poor Swarns. But the matter is still undecided and the Swarns are in desperately desiring reservation. This ‘time bomb’ can burst anytime now. Only Diversity has the power to avert such an eventuality. With the implementation of the Diversity principle, the Swarns, like other social groups, would get reservation (15 per cent in their case) in different fields. Probably then the Swarns might abandon the idea of shedding blood in the country. Even Kanshiram dreamt of providing reservation to the Swarns.
- To Establish Bhujan Samaj – It seems necessary to repeat that the Hindu reservationists established Hindu religion (Varna-Dharma) to have an eternal control over material-resources; and to ensure that the ethnic peoples do not unite ever to reclaim their right over material wealth of the country. The conspiracy (read varna-system) of the Hindu reservationists has been so much successful that as of now, there are over 6000 divisions in the ethnic society, and it seems impossible that these divisions will ever unite to form one big unit and retrieve lost prosperity and dignity. In post-Buddhist India, the father of social change, Phule, was the first person to understand the depth of the problem created by ancient Hindu saints. He dived deep into History to bring out the concept of ‘localism’ (moolnivasivaad) and tried to unite the native castes as one brotherhood. Periyar was the first person to give this concept a practical shape. He sounded the bugle of localism and overthrew Hindu imperialism in South India. In post-independent India, Kanshiram’s use of this concept was so impressive that he became the biggest ambassador of goodwill in Indian History. For the first time over 6000 lower castes forgot their enmity and began uniting as Bhujan Samaj. Consequently, the intervention of Hindu imperialists in power reduced at ground level. However, after establishing the Bhujan Samaj, localism at present is not wielding its prior influence. Does it mean that there is now no other way to strengthen the Bhujan Samaj? No, there is a way and it already exists. Along with the concept of localism, Phule also gave the concept of ‘reservation’. Most people think that reservation is just a means to provide economic opportunities to the victims of varna-system. It does have economic advantages, but more than that, it unites the have-nots.
In fact, reservation unites castes that have been exploited for centuries. Sociologists have overlooked this point. How does reservation unite the born exploited. To understand this, we need to know the psychology of the Scheduled Castes/Tribes, divided into thousands of units. Surprisingly, the Scheduled Castes have a social hierarchy of their own. The Dalits despite becoming habitual of being despised and detested by the Hindus still have faith in the Hindu Scriptures. In addition, like the Hindus they too loathe and abhor the fellow castes of their Samaj (society); castes that they consider lower to them in social hierarchy. The feeling of being ‘superior’ is so deeply ingrained that like Hindus, there are no inter-caste marriages amongst the Dalits; and so-called upper caste Dalit does not prefer dining with so-called lower caste Dalit. However, on the question of reservation, the untouchable castes forget their differences and unite to form one big Dalit Samaj. Post-Mandal, sociologists too are waking up to the fact that reservation has the potential to unite the have-nots. Unity between Dalits and Backwards, and politicization of their caste consciousness has brought about revolutionary changes in the politics of the Hindi heartland, which, in other words, means that the Hindu imperialists have lost their tight-fisted grip over political power.
Mandal report united the Dalits and the backwards and opened possibilities for other have-nots (read religious minorities) to come within the ambit of reservation, and thereby unite politically with the ethnic peoples. Such probability was too hard a drink for the Saffron Brigade (the face of Hindu imperialists) to digest. Thus, it opted to use its tested weapon – Religion. We have already stated that the Aryans strategically employed religion to divide the indigenous peoples (Dalits and Backwards), and they not only forced enmity between them but also made them to live sub-human life by snatching from them all economic sources. Religion-based strategy of the Saffron Brigade also includes spreading canards against the Muslims and depicting them as ‘common enemy’ of the Hindus. This strategy helps the Saffron Brigade to forge momentary unity amongst thousands of castes. Even momentary unity is enough to garner political advantage because religious frenzy has the potential to sidestep caste consciousness. The success of religion-based strategy has encouraged the Saffron Brigade to use it in coming years too; though, it is another mater that, the strategy itself leads to huge loss of life and property. However, to eliminate reservation the Saffron Brigade does not rely on one formula. As such, when the Saffron Brigade came to power at the Centre, via its religion-based strategy, it even started selling-off public units related to defence. It is no surprise that now the B-team of the Swarns, the Gandhian Congress is following the footsteps of the RSS. Both the A and the B teams of the Swarns know fully well that their economic policies would make the country slave of the foreigners. Still, they are pursuing their policies vehemently in order to make reservation redundant. New Economic Policy is the means to weaken the basis of Bhujan unity, which is reservation.
No doubt, reservation has the potential to unite the Bhujans. We have sympathy for the sociologists who do not understand this fact. Post-Mandal India made it as clear as crystal the fact that reservation has potential to establish unity. However, the new generation of the Hindu reservationists has opposed reservation right from the days of Poona Pact by claming that reservation divides the society. Those who have short memories should try to remember the reaction of the Swarns, when on April 8, 2006 the HRD minister proposed Mandal-2 or the implementation of reservation in IIM and IIT. The Swarns cited two main reasons to oppose Mandal-2; one was merit and the other was their concept that reservation divides the society. Since the Hindu imperialists and the ethnic peoples are two diametrically opposed poles, therefore, to arrive at truth one should understand the opposite meaning of the statements they make against each other. The thing that is poison for the one is anti-dote for the other. Thus, if the Hindus say that reservation divides the society then this statement for the Dalits means that reservation unites the society.
One should understand as to why the Hindus who exercise control over 75-80 per cent material-resources of the country should oppose reservation in jobs to become fools in the eyes of other fellow citizens. The reason is simple; reservation unites the ethnic peoples divided into thousands of castes and sub-castes. Thus, in order to eliminate this foundation of unity, the Hindu ruling parties are selling off public sector units at throwaway prices.
How reservation does unite ethnic peoples? The answer is that different and opposing communities form an organization when they have a common agenda that protect some of their selfish interests. That organization becomes big, strong and long lasting, which has an agenda to manipulate and control peoples with divergent concerns. It is not a secret that reservation, until now, has been the most effective agenda, which protects the common interest of the ethnic peoples, engaged in perpetual enmity with each other. One can easily visualize the impact Diversity (that provides over-all reservation) would have when Ambedkarite reservation, with limited scope of providing jobs in the public sector, has the potential to unite the ethnic peoples.
This book makes it amply clear that for overall makeover of the ethnic peoples a better formula and programme other than Diversity has not evolved ever. Diversity provides them economic development and participation at all levels, like jobs, dealership, supply, contracts, film, television, print and electronic media, etc. Globalization has almost negated the concept of reservation. Still, the castes that enjoy benefits of reservation are willing to sacrifice their lives to protect it. Now, what will happen if Diversity is proposed to these castes? They will definitely forget their mutual enmity, unite as brothers and convert into Bhujan Samaj. Diversity is a principle of all-inclusive reservation, therefore, it has the potential to even attract the religious minorities and make them a part of ever-expanding Bhujan Samaj.
At present, almost the entire material-resources are in control of the Hindu imperialists who constitute just 15 per cent of the entire population. Diversity has the power to loosen their grip and make the ethnic peoples proportionate partners in economic activities of India. This is another reason as to why the ethnic peoples will have to forget their mutual enmity, become brothers and convert into Bhujan Samaj. By remaining divided, they cannot pull off anything from the powerful Hindu imperialists.
It is true that until now Diversity has not produced desired results in establishing the Bhujan Samaj. Simply, because only a handful of Dalit intellectuals are busy in propagating the concept of Diversity. Majority of writers, intellectuals, and social activists belonging to the Bhujan Samaj either remain silent observers or prefer to criticize the Diversity movement. However, things began to positively change during Mandal-2 days, when on April 18, 2006 the Prime Minister, Dr. Manmohan Singh, suggested to the Federation of Indian Industries that it should consider providing reservation in private sector on the pattern of American Diversity. This gives us hope that Diversity would help in speeding the process of establishing the Bhujan Samaj.
Diversity is the movement to liberate ‘Ancient India’, which the foreign intruders (the Aryans) enslaved some 3500 years back, and who forced varna-based Hindu reservation system on the ethnic peoples (the lowest of the lowborn and religious converts from them) to make them illiterate, landless, jobless and without industry and trade. The indigenous peoples had absolutely no control over material-resources of their own country because of the varna-system, and above all, they lost their human dignity and value. Thus, the true commiseration for Phule, Shahuji, Periyar, Dr. Ambedkar and Kanshiram, who paved the way for eradicating economic disparity, would be to make the movement for Diversity successful. If we fail then the Hindu reservationists have a potent tool in the form of globalization to push the indigenous peoples to the situation where they were prior to the implementation of the Ambedkarite reservation. By becoming part of the Diversity movement, the natives can make their lives as positive as did the freedom fighters by fighting British imperialism before 1947. The Swarns are not permitted to interfere or contribute directly to the liberation movement of the ethnic peoples. However, like the Whites of America the Swarns too can make their lives meaningful. The Whites abandoned their hate campaign against the Blacks and willingly made them a part of their economic activities by accepting the Diversity principle. The Indian nation expects such magnanimity from the Swarns too.
Jai Bheem Jai Bharat Jai Moolniwasi
HL Dusadh
