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¥´·¤ ·Ô¤ çÜ° çß¿æÚUæÍü ÚU¿æÙæ°´ ¥æ×´ç˜æÌ ãñ´Ð ×ðÜ ·¤ÚUð´ Ñ [email protected]
9
When the Asuras were gods, Devas demons
A global perspective
ÁÕ ¥âéÚU Íð ÎðßÌæ ¥õÚU Îðß Íð ÚUæÿæâ
°·¤ ßñçE·¤ ÂçÚUÂýðÿØ
PAGE 6
PAGE 57
Showcase of
vaudeville
Sßæ´» ·¤æ
¥Ùô¹æ â´âæÚU
TRIBALS REJECTING
DEMONIC TALES
¥âéÚU ·¤Íæ ·¤æ
¥æçÎßæâè ÂýçÌ·¤æÚU
King Mahishasur’s martyrdom
ÚUæÁæ ×çãáæâéÚU ·¤è àæãæÎÌ
PAGE 16
PAGE 20
Everyone’s is
no one’s
Áô âÕ·¤æ ãôÌæ ãñ, ßãU
ç·¤âè ·¤æ Ùãè´ ãôÌæ
PAGE 23
Durga and
Mahishasur myth:
An objective reading
Îé»æü ¥õÚU ×çãáæâéÚU ·¤æ
ç×Í·¤ Ñ °·¤ ßSÌéçÙDU ÂæÆ
PAGE 40
BHOJPURI SONGS
OF TOIL
ÖôÁÂéÚUè Ÿæ× »èÌ
PAGE 53
PAGE 32
PAGE 30
Bhakti - Values of the
Shudra tradition
Relevance of
Aajivak religion
¥æÁèß·¤ Ï×ü ·¤è
Âýæâ´ç»·¤Ìæ
àæêÎý ÂÚÚÂÚUæ ·Ô¤ ÖçQ¤ ×êËØ
PAGE 35
Tales of valiant romantic Bahujan heroes
¥ôÕèâè ÙæØ·¤ô´ ·¤è Âý×ð ß àæõØü »æÍæ°´
IMPLICATIONS
OF FESTIVALS
ˆØôãæÚUô´ ·Ô¤ çÙçãÌæÍü
PAGE 43
Constructing
Dalitbahujan Icons
ÎçÜÌÕãéÁÙ çßÖêçÌØô´
·¤æ çÙ×æü‡æ
Cleavage – that is what I want to talk about in the
context of Bahujan culture. No, not Deepika
Padukone’s much tweeted cleavage but how within
Indian society there has been a longstanding cultural
divide and yet an uneasy union. ‘Cleave’ (as a verb)
is one of the most interesting words in the English
language – it has two completely opposite meanings:
to cut or split something apart, as with a sharp instrument (cleaver), or to stick to something/someone like
glue! The one place it is perfectly used in both
T H I N K I N G
senses is in God’s command to the new bridegroom:
For this cause shall a man (c)leave father and
mother, and shall cleave to his wife: and they two shall be one flesh.
In the Indian cultural ‘marriage’ what does cleaving mean? First of all, with rare
exceptions like the remote Tribals (adivasis), the majority of India has been wedded
by cultural force. It is certainly not a ‘love marriage’ and only in name an ‘arranged
marriage’. It is as if the Bahujan bride has been dragged from her father’s house by
the brahmanical bridegroom. Hence, the cleavage between very disparate partners.
Unlike most other cultures, India’s is replete with dualism: starting with the Vedic
Advaita to the later Samkhya (purusha-prakriti), Indian philosophy has explored
and developed dualism to the extreme. Religion and even bhakta follows one of two
separate streams based on the concept of deity as either saguna (with attributes) or
nirguna (without attributes). On the sociological front we have the Dwij-Shudra
duality to this day. As Prem Kumar Mani observes, in India there are only two traditions or cultures – the Brahmanic and the Shramanic. Brahmanism has recast all
the subcontinent’s narratives under the mythology of devas versus asuras.
We do not believe that the majority Bahujans can break out of this mythological
trance without coming to grips with their true origins and identity. The discourse
begun by FP in October 2011 jumps to a whole new level with this issue’s Cover
Story. A regular visitor to India, Dr Paul E. Larsen opened up some interesting
new lines of enquiry on the Asurs. I picked up from where he had left off and dug a
little deeper and wider to hit upon what is bound to be some thought-provoking
truths that should cause Bahujans to better understand their identity, and then their
destiny.
While I was researching this Cover Story I became more convinced than ever
that Bahujan academics and researchers need to devote themselves to these tasks, to
this mission – who else will do it for us? It goes without saying that most academic
research and analysis today is done in English. The research resources even on
Bahujan subjects are richer in English. Therefore, FP exhorts Bahujan academics to
master English and investigate, document and analyze India’s rich Dalitbahujan cultural heritage. It is when you push the boundaries from brahmanically approved
research topics and lines of enquiry that you face resistance. Hence, the brahmanical conspiracy to keep English education from Dalitbahujans. Like Savitribai wrote,
“…Mother English imparts true wisdom / With love revives the oppressed one. /
Mother English embraces the downtrodden / Caressing and bringing up those who
are fallen. …”
Having researched and published in English for a national and international audience, let us not forget to also publish in popular journals in Hindi. That is how our
culture can be transformed. FP as a bilingual Bahujan journal plays its role in bringing the fruit of research available in English to Hindistan. Our aim is to bridge the
dualism between academic and popular, English and Hindi in a marriage designed
to bless, in the Buddha’s words “Bahujan hitay, Bahujan sukhay”.
F ORWARD
Until next month … Truthfully,
Vol. VI No. 10 Bilingual
OCTOBER 2014
Dr Silvia Fernandes
Chair, Aspire Prakashan Pvt. Ltd.
Prabhu Guptara
Patron and Chief Advisor
Satyaveer Chakrapani
Director and Advisor
Ivan Kostka
Editor-in-Chief
Pramod Ranjan
Consulting Editor
Amrish Herdenia
Assistant Editor (English)
Amarendra Yadav
Principal Correspondent
CONTRIBUTING EDITORS
Abhay Kumar Dubey (New Delhi)
Dilip Mandal (New Delhi)
Vishal Mangalwadi (India)
Gail Omvedt (Maharashtra)
Thom Wolf (New Delhi)
Rajan Kumar
Designer
Office : FORWARD Press
803 Deepali, 92 Nehru Place,
New Delhi 110019
Tel. (011) 46538687
Email: [email protected]
Printed, published and owned by
Ivan Anthony Kostka and printed at
M.P. Printers, B-220, Phase-II,
Noida, UP - 201301 and published from
803 Deepali, 92 Nehru Place, New Delhi 110019
Disclaimer: The views expressed in the
articles are those of the writers. The magazine will
not bear any responsibility for them.
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A R T
6
FEATURE
OCTOBER 2014 | FORWARD Press
King Mahishasur’s martyrdom
Well-known painter Dr Lal Ratnakar has created a series of paintings
depicting the Bahujan rendition of the Puranic story of Mahishasur and Durga. According to
this rendition, the Surs (gods) sent the beautiful
Durga, to slay Mahishasur, the king of Asurs (today’s
Bahujans). Unaware of the conspiracy, Mahishasur
informed his family members of the likely arrival of Durga
in advance.
The conspirator gods hid around the abode of Mahishasur, waiting with bated breath for the success of their
endeavour, for seven days. After Durga killed Mahishasur by
stabbing him with a dagger, the gods stormed Mahishasur’s
palace and massacred the Asurs mercilessly. The Puranic story says that before slaying Mahishasur, Durga drank liquor
to her heart’s content.
After the killing of their valiant king, the Asurs
gathered on the full-moon night of ‘Ashwin’ (a month of
Hindu calendar) to mourn his death. Dr. Ratnakar’s
paintings are based on this chain of events.
‘Ashwin Purnima’ (the full-moon day of Ashwin
month) falls five days after the ‘Dasveen’ (tenth
day) of Durga Puja. This year, Mahishasur
×çãáæâéÚU
Martyrdom Day will be observed in
various parts of the country on
¥õÚU Îé»æü ·¤è ÂõÚUæç‡æ·¤
9 October.
·¤Íæ ·Ô¤ ÕãéÁÙ ÂæÆ ·¤ô ØæÌ
翘淤æÚU Çæò. ÜæÜ ÚU%æ·¤ÚU Ùð 翘ææ´ç·¤Ì
ç·¤Øæ ãñÐ §â ÂæÆ ·Ô¤ ¥ÙéâæÚU, âéÚUô´ (ÎðßÌæ¥ô´) Ùð
âé´ÎÚUè Îé»æü ·¤ô ¥âéÚUô´ (¥æÁ ·Ô¤ ÕãéÁÙ) ·Ô¤ ÚUæÁæ
×çãáæâéÚU ·¤è ãˆØæ ·¤ÚUÙð ·Ô¤ çÜ° ÖðÁæ ÍæÐ §â ÀÜ âð
¥ÙçÖ™æ ×çãáæâéÚU Ùð Îé»æü ·Ô¤ â´ÖæçßÌ ¥æ»×Ù ·¤è âê¿Ùæ
¥ÂÙð ÂçÚUßæÚUÁÙô´ ·¤ô Öè ¥ç»ý× M¤Â âð Îè ÍèÐ
ãˆØæ ·¤æ áǸش˜æ ÚU¿Ùð ßæÜð ÎðßÌ滇æ âæÌ çÎÙô´ Ì·¤ âæ´â
ÚUô·Ô¤ ×çãáæâéÚU ·Ô¤ ¥æßæâ ·Ô¤ §Îü-ç»Îü çÀÂð ÚUãðÐ Îé»æü mæÚUæ ÚUæÁæ
×çãáæâéÚU ·¤è ÀæÌè ×ð´ ¹´ÁÚU ©ÌæÚUÙð ·Ô¤ ÕæÎ ©‹ãô´Ùð ©Ù·Ô¤ ¥æßæâ
×ð´ Âýßðàæ ·¤ÚU ¥âéÚUô´ ·¤æ ÕÇð Âñ×æÙð ÂÚU â´ãæÚU ç·¤ØæÐ ÂõÚUæç‡æ·¤
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·¤æ çÁR¤ ãñÐ
¥âéÚUô´ Ùð ¥ÂÙð ÂýÌæÂè ÚUæÁæ ·¤è ãˆØæ ·Ô¤ ÕæÎ, ¥çEÙ
Âêç‡æü×æ ·¤è ¿æ´ÎÙè ÚUæÌ ×ð´ §·¤_æ ãô·¤ÚU àæô·¤ âÖæ ·¤èÐ Çæò.
ÚU%æ·¤ÚU Ùð §â ç¿˜æ «´¹Üæ ×ð´ §‹ãè´ ƒæÅUÙæR¤×ô´ ·¤ô ¥æÏæÚU
ÕÙæØæ ãñÐ
™ææÌÃؤãñ ç·¤ ¥çEÙ Âêç‡æü×æ, Îé»æü ÂêÁæ ·¤è
ÒÎâßè´Ó ·Ô¤ Æè·¤ Âæ´¿ çÎÙ ÕæÎ ãôÌè ãñÐ §â ßáü
Îðàæ ·Ô¤ çßçÖóæ çãSâô´ ×ð´ ×çãáæâéÚU àæãæÎÌ
çÎßâ ~ ¥€UÅUêÕÚU ·¤ô ×ÙæØæ Áæ ÚUãæ
ãñÐ
ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
ÚUæÁæ ×çãáæâéÚU ·¤è àæãæÎÌ
Prior to Durga’s arrival:
King Mahishasur informs
his family and servants
before Durga’s likely
arrival
Îé»æü ·ð¤ ¥æ»×Ù ·ð¤ Âêßü Ñ
¥ÂÙð âðß·¤ô´ ß ÂçÚUßæÚUÁÙô´
·¤ô Îé»æü ·Ô¤ ¥æ»×Ù ·¤è
¥ç»ý× âê¿Ùæ ÎðÌð ÚUæÁæ
×çãUáæâéÚU
Durga arrives:
King welcomes
Durga at
doorstep
Îé»æü ·¤æ ¥æ»×Ù Ñ
¥ÂÙð mæÚU ÂÚU Îé»æü
·¤æ Sßæ»Ì ·¤ÚUÌð
ÚUæÁæ
Durga’s Surapaan:
According to Puranic
stories, Durga drank liquor
to her heart’s content
before the murder of King
Mahishasur
Îé»æü ·¤æ âéÚUæÂæÙ Ñ ÂæñÚUæç‡æ·¤
·¤Íæ¥æ𴠷𤠥ÙéâæÚU ÚUæÁæ
×çãUáæâéÚU ·¤è ãUˆØæ ·ð¤ Âêßü
Îé»æü Ùð ÀU·¤ ·¤ÚU àæÚUæÕ Âè
Honey trap: Durga
seducing Mahishasur in
his bed chamber.
According to Puranic
stories, Durga did this at
the behest of the gods
Âýð× ·¤æ ÀUÜ Ñ ×çãáæâéÚU ·ð¤
àæØÙ ·¤ÿæ ×ð´ Âý‡æØ çÙßðÎÙ
·¤ÚUÌè Îé»æüÐ ÂæñÚUæç‡æ·¤
·¤Íæ¥æ𴠷𤠥ÙéâæÚU Îé»æü Ùð
ÎðßÌæ¥æ𴠷𤠧UàææÚÔU ÂÚU ÚUæÁæ
·¤æð ¥ÂÙð L¤Â ÁæÜ ×ð´ Õæ´Šææ
翘ææ´·¤Ù
7
A R T
8
FEATURE
OCTOBER 2014 | FORWARD Press
King Mahishasur’s
murder: After living with
Mahishasur for seven
days, Durga surreptitiously
opened the door of his
palace so that the gods
hiding around could enter.
With the help of the gods,
on the ninth day, Durga
killed Mahishasur.
ÚUæÁæ ×çãUáæâéÚU ·¤è ãUˆØæ Ñ
âæÌ çÎÙæð´ Ì·¤ ×çãUáæâéÚU ·ð¤
âæÍ ÚUãÙð ·ð¤ ÕæÎ Îé»æü Ùð
©UÙ·ð¤ ×ãUÜ ·¤æ mUæÚ (ÂÅU)U ÀUÜ
Âêßü·¤ ¹æðÜ çÎØæ Ìæç·¤ ¥æâ
Âæâ ÀéUÂð ÎðßÌæ ×ãUÜ ×ð´ Âýßðàæ
·¤ÚU â·ð´¤Ð Îé»æü Ùð ÎðßÌæ¥æð´ ·ð¤
âãUØæð» âð Ùßð´ çÎÙ ×çãUáæâéÚU
·¤è ãUˆØæ ·¤ÚU ÎèÐ
Condolence meeting:
The Asurs gather on the
full-moon night of
Ashwin to mourn the
death of their valiant and
just king
àææð·¤âÖæ Ñ ¥âéÚUô´ Ùð ¥ÂÙð
‹ØæØçÂýØ ¥õÚU ÂýÌæÂè ÚUæÁæ ·¤è
ãˆØæ ·Ô¤ ÕæÎ, ¥çEÙ Âêç‡æü×æ
·¤è ¿æ´ÎÙè ÚUæÌ ×ð´ §·¤_æ ãô·¤ÚU
àæô·¤ âÖæ ·¤è
All Paintings : Dr. Lal Ratnakar
âÖè 翘æ Ñ ÇUæò. ÜæÜ ÚUˆÙæ·¤ÚU
ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU
2014
¥æßÚU‡æ
·¤Íæ
9
When the Asuras were gods, Devas demons
A global perspective
ÁÕ ¥âéÚU Íð ÎðßÌæ ¥õÚU Îðß Íð ÚUæÿæâ
°·¤ ßñçE·¤ ÂçÚUÂýðÿØ
PAUL E LARSEN, IVAN KOSTKA
T
he discourse, indeed debate, initiated by FORWARD Press magazine’s October 2011 Cover Story ‘Who are the Bahujans really
worshipping?’ has launched a movement, particularly among
India’s majority Dalitbahujans. Each year since then, instead of
celebrating Durga Puja, more and more educated, emancipated
Dalitbahujans are observing Mahishasur Martyrdom Day. What
was the historical defeat of the aboriginal peoples through the
Aryans’ deceit and treachery was brahmanically transformed
into religious mythology that perpetuates their lies.
Ȥæò
ÂæòÜ §ü ÜæâüÙ, ¥æØßÙ ·¤ôS·¤æ
ÚUßÇü Âýâð ·Ô¤ ¥Q¤êÕÚU w®vv ¥´·¤ ·¤è ¥æßÚU‡æ ·¤Íæ Ò¥æç¹ÚU
緤ⷤè ÂêÁæ ·¤ÚU ÚUãð ãñ´ ÕãéÁÙ?Ó Ùð çÁâ çß×àæü, ÕçË·¤ Õãâ
·¤è àæéL¤¥æÌ ·¤è Íè, ©âÙð ¥Õ °·¤ ¥æ‹ÎôÜÙ ·¤æ SßL¤Â Üð
çÜØæ ãñ, çßàæðá·¤ÚU Îðàæ ·Ô¤ ÎçÜÌÕãéÁÙô´ ·Ô¤ Õè¿Ð ãÚU ßáü °ðâð
çàæçÿæÌ ß SßÌ´˜æ âô¿ ßæÜð ÎçÜÌÕãéÁÙô´ ·¤è â´Øæ ÕÉÌè Áæ
ÚUãè ãñ Áô Îé»æü ÂêÁæ ·Ô¤ SÍæÙ ÂÚU ×çãáæâéÚU àæãæÎÌ çÎßâ ×ÙæÌð
ãñд Îðàæ ·Ô¤ ×êÜçÙßæçâØô´ ·¤ô ¥æØô´ü Ùð Ïô¹ð ¥õÚU çßEæâƒææÌ âð
ãÚUæØæ ¥õÚU ÕæÎ ×ð´ §â ÁèÌ ·¤ô ÂõÚUæç‡æ·¤ ·¤Íæ ·¤æ ¿ôÜæ ÂãÙæ
·¤ÚU, ¥æØô´ü Ùð ¥ÂÙð ÛæêÆ ·¤ô ¥×ÚUˆß ÂýÎæÙ ç·¤ØæÐ
COVER
10
STORY
OCTOBER 2014 | FORWARD Press
IT IS TO THE SECOND MILLENNIUM BEFORE CHRIST THAT WE MUST GO IN
ORDER TO EXAMINE THE ROOTS OF THE GREAT CONFLICT IMPORTED INTO THE
INDIAN SUBCONTINENT WITH THE ARRIVAL OF THE ARYANS
¥»ÚU ã×ð´ ¥æØô´ü ·Ô¤ ¥æ»×Ù ·Ô¤ ÕæÎ ÖæÚUÌèØ ©Â×ãæmè ×ð´ çÀǸð ÖØæßã â´ƒæáü ·¤ô
â×ÛæÙæ ãñ Ìô ã×ð´ §üâæ Âêßü ÎêâÚUè àæÌæŽÎè ×ð´ ¿ÜÙæ ãô»æ
By deconstructing the myths, more and more of the truth has emerged.
FP has been documenting some of these, including establishing the
continued existence of a tribe called Asurs [FP Oct. 2012]. In fact, there is a
tendency to identify all the aboriginal peoples (Moolnivasis) of the
subcontinent as Asurs, with Mahishasur becoming one of their great
kings. However, to get at the whole truth, we need to pull back and look at
the bigger picture. We need to go back in time – to pre-Vedic times in the
history of the Aryan peoples before their entry into the Indian
subcontinent – and range more widely in space, at least towards the
northwest, from where they arrived.
The Aryan Invasion
The “Aryan Invasion” speaks of a series of invasions by central Asian peoples during the second millennium BCE. These people gradually came to
dominate the peoples of the Indian subcontinent, ultimately through their
Varna system. There has been some dispute by Hindutva hobby historians
that the Aryans were indigenous, going so far as to preposterously claim
they were in fact the people behind the Indus Valley Civilization. However,
archaeological, linguistic, and genetic evidence is definitive of the
succession of events, not to mention allusions to the invasions in the Aryan
Rig Veda itself. No less a scholar than Wendy Doniger affirms the arguments
clearly in her now-banned-in-India 2010 book, The Hindus: An Alternative
History. This view is also supported by the archaeological evidence of
horses, carts, and four-wheeled wagons, which were alien to India before
the Aryan presence from a region in today’s Turkmenistan.
The late P. Lal of Calcutta, in his introduction to his English translation
of The Mahabharata of Vyas (1970), wrote:
Accounts of prehistoric struggles between monotheistic oppressed
peoples and their polytheistic oppressors are variously portrayed in the
sacred texts: the Indian Rig Veda, the Persian Vestas, and the Hebrew
Torah. These sacred texts appear to have their origin around the
fifteenth century BC. They point to the prehistoric narratives and sagas
of the early second millennium before Christ.
It is to that period that we must go in order to examine the roots of the
great conflict imported into the Indian sub-continent with the arrival of
the Aryans.
Early Aryan worship
The Persian (Iranian) Vestas, more grounded in space and time than
the Vedas, offer us more insight into the pre- and early history of the
Aryans. From it we learn that before one group moved east towards India
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and the other west towards Iran, there were some established forms
of worship. The names of the deities or spirits can be easily
correlated by understanding that what in the Indic (Sanskrit) has an
“s”, becomes an “h” in the Iranian (Persian/Farsi). Hence, “asura”
and “ahura” were originally one and the same name.
“The Avesta’s book of Yashts, as well as portions of other Avestan
books, may give us clues about the pre-Zoroastrian Mazdayasni
beliefs, thereby serving a function in the Avesta similar to the
Christian Bible’s Old Testament,” observes K. E. Eduljee of
(Zoroastrian) Heritage Institute. He identifies three primary preZoroastrian Aryan religions mentioned in the source texts: Mazda
worship, Daeva or Deva worship and Asura worship.
1. Mazda worship: Mazda – a name associated with the Sanskrit
‘medha’ meaning intelligent or wise – was used to mean God as an
intelligent and wise creator. In that sense, the Aryans were supposed
to be worshippers of the one creator god they called Mazda. At first
they kept “the original ancient law” – whether revealed, intuited or
arrived at by social consensus. In the course of time, this worship degenerated into degrees of polytheism, idolatry and nature worship.
It is to address these problems that the prophet Zarathushtra (c. 7th
to 6th century BC) proclaimed the Ahura-tkaesha, the laws of the
Lord (Ahura). It is after this that Ahura-Mazda as the name for God
begins to be used. The name incorporates both the creative aspect of
the divinity grounded in an ultimate concept of wisdom (‘mazda’),
and the aspect of having dominion (‘ahura’) over creation through
order and laws. Zarathushtra then set Mazda worship as opposed to
the daeva through the laws of the Lord (Ahura).
More globally, anthropological studies indicate that there is an
archaic monotheism found in virtually all human cultural
traditions. Hence, alongside the monotheism of the Jews, the god
Ashur was the supreme deity of the polytheistic Assyrians. As we
have seen, Ahura Mazda was also the god of the Persians and of the
later Zoroastrians. As recorded in the Bible, it was the Persian king
Cyrus, who worshipped Ahura, who sent the captured Jews back to
rebuild Jerusalem.
2. Daeva or Deva worship:The Rig Veda, the earliest of the Hindu
scriptures, provides us with information about pre-Zoroastrian VedicAryan deva worship. Even earlier, the daeva and div in the Avesta and
other Persian texts refer to evil qualities, personification of evil qualities
and even demons. Over a period of time, reflected in the Persian texts,
the word ‘daeva’ and ‘div’ came to include the personification of vices,
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11
COVER
12
STORY
OCTOBER 2014 | FORWARD Press
“We read into the myth [of Indra versus Vrita],
core values of the deva and asura worshippers,
as well as the methods the deva-worshippers
employed in order to co-exist for generations
with the dominant asura-worshippers: bidding
their time while plotting to gain power through
subterfuge.”
– K E Edujee, (Zoroastrian) Heritage Institute
Ò§â ç×Í·¤ ×ð´ Îðß ¥õÚU ¥âéÚU ¥ÚUæÏ·¤ô´ ·Ô¤ ×êËØ çÙçãÌ
ãñ.´ Øã ã×ð´ Øã Öè ÕÌæÌæ ãñ ç·¤ Îðß-¥ÚUæÏ·¤ô´ Ùð
ß¿üSßàææÜè ¥âéÚU-¥ÚUæÏ·¤ô´ ·Ô¤ âæÍ ·¤§ü ÂèçɸØô´ Ì·¤
ÚUãÙð ·Ô¤ çÜ° ç·¤â ÌÚUã ·¤è ÚU‡æÙèçÌ ¥ÂÙæ§üÐ ßð
Ïô¹æÏǸè âð àæçQ¤àææÜè ãôÙð ·Ô¤ çÜ° áǸؘ´ æ ·¤ÚUÌð ÚUãÓð
- ·Ô¤§ü °ÎéËÁè, (Á¸ÚUÍâé Åþ) çßÚUæâÌ â´SÍæÙ
other Aryan gods who were not part of the Vedic pantheon, as well as the
gods of non-Aryan peoples. Eventually, the Mazda worshippers began to
use the word daeva generically to mean all forces of evil.
It should be noted that not all the daevas in Persian and Zoroastrian
texts are the Vedic devas. But the presiding deity of the Rig Vedic, Indra,
is demonized in the Avesta. Later, a book of the Zoroastrian scriptures is
titled Vi-daevo-data (now Vendidad), which means ‘the law against the
daeva’. Lastly, the full name of the religion inaugurated by Zarathushtra
means ‘Zarathushtrian Mazda-worship opposed to the daeva through
the laws of the Lord (Ahura)’. All these suggest the strongest opposition
of the Mazda worshippers to the daeva and their worshippers.
While this process could explained away sociologically – as reflective
of a serious falling out between two groups of Aryans – for our purposes
it is worth lingering on the characterization of the Vedic devas before
they show up and impact the Indian subcontinent.
In the chapter 32.3 of the Gathas, Zarathushtra speaking about the
daeva, says:
“At yush deava vispaongha
akat manangho sta chithrem.”
(But all you daeva
are the progeny of wicked thoughts.)
Zarathushtra refers to the daeva as a group who collectively chose evil,
much in the same way as the Bible describes Satan and the fallen angels.
Of the many daeva listed in the Vendidad, only Indra has a direct Vedic
equivalent. However, Sauru is thought to be the Vedic Sarva (sometimes
used in the Vedas as a name of Shiva). Similarly, Naunghaithya is thought
to be the Vedic Nasatya. In the Vendidad, Indra is said to operate under the
auspices of Angra Mainyu, the evil spirit, later embodied as Ahriman, the
devil incarnate.
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Eduljee wraps up his tracing of the devas from the pre-Vedic
times to their full flowering in the Vedas, with the following reading of the well-known story: “Indra’s arch foe was the asura Vrita
who was manifested by the father of a youth killed by Indra.
Thereafter, in encounters between Indra and Vrita, Vrita was
either victorious or succeeded in frustrating Indra’s exploits, until that is, Indra was aided by Vishnu as the trickster. We read into
the myth, core values of the deva and asura worshippers, as well
as the methods the deva-worshippers employed in order to coexist for generations with the dominant asura-worshippers: biding their time while plotting to gain power through subterfuge.”
3. Asura worship: The Rig Veda or other Hindu religious texts
mention a set of deities who carry the title ‘asura’. As we have
already seen, ‘asura’ is the Vedic equivalent of the Avestan ‘ahura’.
Ahura is said to be derived from the word ahu, meaning lord. As
with the English word ‘lord’, ahu is a descriptive title for both a
human lord (e.g. a feudal lord) and a divine lord. In the Avesta,
Mazda is sometimes addressed as just Ahura (Lord) and
sometimes as Ahura Mazda (Lord God), much in the same way
as in the Bible.
The earlier Vedas claim that the devas and asuras are said to
have been born of a common parent. However, the asuras as the
older (purva-deva) and stronger siblings, claimed greater
respect than the devas. Sibling rivalry indeed!
The transition, from pre-Vedic through early to late Vedic
times, is traceable through the evolution of the meaning
ascribed to the title ‘asura’. In the Rig Veda, the term asura or lord
is used for individual gods and for people. However, in the later
Vedic texts the word asura is used as a title and as the name of a
group of gods, who had evolved into demons. This has now been
clearly established by the scholarly work of Wash Edward Hale,
Asura in Early Vedic Religion (1986).
By the time of the later Vedas the asuras are referred to in the
plural. It is as a group of deities that the asuras are portrayed as
being opposed to the devas. Interestingly, in these internecine
conflicts between the two, the asuras were invariably victorious.
The only time the devas were victorious is when they used a ruse
or received the help of a benefactor trickster such as Vishnu – as
was the case between Indra and Vrita.
By the time of the Bhagvad-Gita, Puranas and Itihasas the
transformation of the asuras from a group of gods into a group of
demons is complete. All possible vices are ascribed to them –
pride, arrogance, conceit, anger, harshness, and ignorance (Gita
16.4), ironically just as the devas were in the Avestas!
Finally, in the Upanishad, the new demonic character of the
asuras is sought to be theologized with the introduction of a new
word, ‘sura’, meaning god, thereby implying that asura meant ‘asura’ or a not-god.
This line of argument can be stood on its head by the Vedic
Sanatana Dharmists, who will no doubt give precedence (with
little or no historical basis) to the Vedas versus the Avestas.
2014
¥æßÚU‡æ
·¤Íæ
ds reflect
the qualities of the go
Eduljee speculates, “If
ura
rshippers, then for as
the values of the wo
aceful
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13
COVER
14
STORY
OCTOBER 2014 | FORWARD Press
However, as the wisest satguru taught his disciples, a tree is known
by its fruit. Dalitbahujans, who have tasted the bitter fruit of the
brahmanical banyan tree, can tell that what was born of lies and
deceit, and grew through blatant and subtle oppression, is not the
advertised apple. In India, the demonized ‘asuras’ are much to be
preferred over the deified ‘devas’.
Worshippers of Asuras versus those of Devas
It is a truism that no people will exceed the morality of their
god(s). A people’s worldview and values are dictated by their
choice of god(s).
In his book, The Hymns of Atharvan Zarathushtra (1967),
Jatindra Mohan Chatterji calls the Rig Vedic devas the “seen gods”,
and asuras the “unseen gods”. This is true in the sense that the
devas like Indra were anthropomorphic (projections of human
qualities), with attributes (saguna) and therefore capable of representation as idols, while the asuras like Varuna and Mitra were
non-anthropomorphic and formless (nirguna).
In the Rig Veda there seems to be a clear division of roles and
responsibilities. On the one hand, the devas preside over natural
phenomena and the exercise of power and might. On the other
hand, the asuras preside over the establishment and maintenance
of a moral and social order. For instance, the deva Indra is guardian
of the weather, while the asuras Varuna and Mitra are the
guardians of the cosmic and moral laws. As a result, it has been
observed that “the hymns addressed to Varuna are more ethical
and devout in tone than the others, and form the most noble or
high-minded portion of the Rig Veda.”
Again Eduljee speculates, “If the qualities of the gods reflect the
values of the worshippers, then for asura worshippers building
and maintaining a peaceful society based on law and order was a
priority. For the deva worshippers, the priority would have been
the exercise of power through might and fear. The asuras are
ethical where the devas are materialistic.”
The history of India since Vedic times bears clear testimony to
which gods and their followers prevailed and through what
means.
Demonizing the virtuous
Alain Daniélou (1907-1994) spent more than 15 years in the
traditional society of India, using only the Sanskrit and Hindi
languages and studying music and philosophy with eminent
scholars. He was duly initiated into esoteric Shaivism, which
gave him unusual access to texts transmitted through the oral
tradition alone. He is the author of more than 30 books on the
religion, history, and arts of India and the Mediterranean. He
wrote:
It is significant that it was not for their sins that the anti-gods
had to be destroyed but because of their power, their virtue,
their knowledge, which threatened that of the gods—that is, the
gods of the Aryas. The anti-gods are often depicted as good
brahmanas (Bali, Prahlada).
here.
s, were the real problem
“Humans, not anti-god
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History
Hindus: An Alternative
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In order to explain the demonization of asuras,
mythology was created to show that though the asuras
were originally just, good, virtuous, their nature had
gradually changed. The asuras (anti-gods) were
depicted to have become proud, vain, to have stopped
performing sacrifices, to violate sacred laws, not visit
holy places, not cleanse themselves from sin, to be envious of devas, torturous of living beings, creating
confusion in everything and to challenge the devas.
Durga Puja and Dalitbahujan identity
The celebrations of Durga Puja are an annual reminder
to the Dalitbahujans of their struggles for dignity, equity
and justice. They speak of historic caste struggles between
the Aryans and the aboriginal Asurs, between the Dwij and
Dalitbahujans. Wendy Doniger, in The Hindus: An Alternative History (2010, p. 490), states the case clearly:
Humans, not anti-gods, were the real problem here.
The mythology of good anti-god is the Puranas’ coded
way of talking about the challenge of people born into
low castes, hence condemned to do unclean tasks, who
nevertheless aspire to a life more in keeping with higher
forms of dharma.
Thus the Durga Puja festival and other such
celebrations as the Bali Raja festival in Kerala and other
parts of India create stories of identity that renew group
and cultural cohesion.
No sense of individual or group identity can successfully
survive without a story of origin and destiny. The
community must believe that it has an ordained place in
the order of things. It is from the story of our past that we
understand the present and gain hope and direction for
the future.
Thus the celebration of Mahishasura, the great king of
the Asuras, martyred at the hands of the treacherous
Aryans, provides for the renewal of both identity and hope
for the oppressed Dalitbahujans. Such counter-cultural
commemorations reconstruct and empower the identity
of today’s oppressed Indian Asuras.
The ultimate revenge would be for the majority
Dalitbahujans to follow in the footsteps of Mahatma Phule
– not just to deconstruct the dominant brahmanical myths
in order to find the truth of their original identity, but to
reject the oppressive polytheistic meta-narrative and
embrace the liberating monotheistic hope of Bali raj, in
which they once again are lords (asuras) in their own
land.
Paul E. Larsen is a scholar with a doctorate in Theology and a life-long learner,
with a special interest in the Bahujans. As a founding member of the US Board of
Truthseekers International he has been visiting India regularly for over 12 years
2014
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15
16
DISCOURSE
OCTOBER 2014 | FORWARD Press
Everyone’s is no one’s
Áô âÕ·¤æ ãôÌæ ãñ, ßãU
ç·¤âè ·¤æ Ùãè´ ãôÌæ
ONE WHO IS OF EVERYONE BELONGS TO NO ONE. THIS CONUNDRUM
MUST HAVE TROUBLED BUDDHA ALSO. THAT IS WHY HE TALKED OF
‘BAHUJAN HITAY, BAHUJAN SUKHAY’
Áô âÕ·¤æ ãôÌæ ãñ, ßã ç·¤âè ·¤æ Ùãè´ ãôÌæÐ Õéh â´ÖßÌÑ §â »éˆÍè ×ð´ ©ÜÛæð
ãô´»ðÐ §âèçÜ° ©‹ãô´Ùð ÕãéÁÙ çãÌæØ, ÕãéÁÙ âé¹æØ ·¤æ ©Î÷ƒææðá ç·¤Øæ
PREM KUMAR MANI
W
hen Pramod Ranjan rang me up to say that
FORWARD Press was bringing out an issue centred on Bahujan tradition and that he wanted me
to write a piece for it, I was a bit distraught. I
could not comprehend what Bahujan tradition
could possibly be. India has Shramnic and
Brahmanic traditions and there may be thousands of other small and big traditions as well.
But Bahujan tradition? I could not think of what
to write. I told Pramod about my dilemma but he
was insistent that I may write whatever I wish, but
write I must. That only compounded my problem. I tried to wriggle out but that is simply
impossible in this age of mobile and SMS.
In Hindi, Dr Ramvilas Sharma can be credited with launching a discourse on tradition,
which he, ultimately converted into an ism.
His tradition discourse evoked a lot of criticism and today, hardly anyone needs to be
told what his objective was. Humility was not
one of the strong points of Ramvilas ji. He did
not believe in using a discourse to arrive at a
conclusion. Like lawyers, he decided his conclusion first and then his brilliant mind got to
Âý
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ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
çß×àæü
17
BUT WHAT CAN BAHUJAN
TRADITION BE? HOW IS IT
RECOGNIZED? IT WILL BE
BETTER TO CALL IT BAHUJANSHRAMAN TRADITION
ÕãéÁÙ ÂÚÚÂÚUæ €UØæ ãô â·¤Ìè ãñ?
Øæ €UØæ ÕÜæ ãñ? §âð ÕãéÁÙ-Ÿæׇæ
ÂÚÚÂÚUæ ·¤ãÙæ ’ØæÎæ âãè ãô»æ
work to prove it correct. In that sense, Namvar Singh’s booklet Doosri Parampara Kee Khoj (The quest for a second tradition) was the first attempt at such a discourse in Hindi.
This book was based on the writings of his guru, Pandit
Hazari Prasad Dwivedi. From here began a meaningful discourse in Hindi.
Customs are not tradition
Dr. Namvar Singh begins his book with an anecdote. A
widow at Shanti Niketan wanted to marry her daughter
according to Hindu rites. Someone said that a widow cannot
perform Nandi Shraddha (a ritual). Gururudev (Ravindranath
Tagore) summoned jyotishacharya (chief astrologer) Pandit
Hazari Prasad Dwivedi, who had just arrived from Kashi, and
asked him, “The history of Hindus goes back thousands of
years. Is it for the first time that such a thing is being attempted? Such a situation must have risen earlier also?” Panditji
pored over Smriti scriptures and found that there were many
sentences suggesting that widows enjoyed that right but in
totality, the inescapable conclusion was that widows could not
perform Nandi Shraddha. He conveyed his opinion to
Gurudev, who laughed and asked him ‘Are the older Rishis,
whose views have been contradicted by the newer ones, less
blessed?”. The question shook Panditji. Is tradition only what
was said or done earlier? Does it not include what happened
in the subsequent times? The tradition, which, he, till then,
believed was something seamless, like Shivdhanush (the bow
of Lord Shiva) broke into innumerable pieces. He suddenly
realized that there can be more traditions than one. (Doorsri
Parampara Kee Khoj, Dr. Namvar Singh, Rajkamal Prakashan,
Delhi p. 11).
ÂçÚUÂæçÅUØæ´ ÂÚU´ÂÚUæ Ùãè´ ãôÌè´
ÂéSÌ·¤ ·¤æ ¥æÚU´Ö ·¤ÚUÌð ãé° ãè Çæò. Ùæ×ßÚU çâ´ã
Ùð °·¤ ·¤Íæ ·¤æ çÁR¤ ç·¤Øæ ãñ, ÒÒàææ´çÌ çÙ·Ô¤ÌÙ ×ð´
°·¤ çßÏßæ ¥ÂÙè ·¤‹Øæ ·¤æ çßßæã çã´Îê çßçÏ âð
·¤ÚUÙæ ¿æãÌè ÍèÐ ç·¤âè Ùð ·¤ã çÎØæ ç·¤ Ùæ‹Îè Ÿææh
çßÏßæ Ùãè´ ·¤ÚU â·¤ÌèÐ »éL¤Îðß (ÚUßè‹Îý ÙæÍ Ææ·¤éÚU)
Ùð Ù°-Ù° ¥æØð ·¤æàæè ·Ô¤ ’ØôçÌáæ¿æØü ´çÇÌ ãÁæÚUè
ÂýâæÎ çmßðÎè ·¤ô ÕéÜßæ ÖðÁæÐ ÂêÀæ Òçã´Îé¥ô´ ·¤æ
ãÁæÚUô´ ßáü ·¤æ §çÌãæâ ãñ, €UØæ ©â×ð´ ÂãÜè ÕæÚU Øã
ƒæÅUÙæ ãô ÚUãè ãñ? ÂãÜð Öè Ìô ·¤Öè °ðâè çSÍçÌ
¥æØè ãô»è?Ó Â´çÇÌ Áè ƒæÚU ¥æ°Ð S×ëçÌ»ý´Íô´ ·¤è
ÀæÙÕèÙ ·¤èÐ Îð¹æ ç·¤ ÂêßüÂÿæ ×ð´ °ðâð ÕãéÌ ß¿Ù ãñ´,
Áô çßÏßæ ·Ô¤ §â ¥çÏ·¤æÚU ·¤ô Sßè·¤æÚU ·¤ÚUÌð ãñ´Ð
Üðç·¤Ù ß¿Ùô´ ·¤è â´»çÌ Ü»æÌð â×Ø çÙc·¤áü L¤Â ×ð´
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Âý·¤æàæÙ, ç΄è, ÂëD- vv)
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Üô» ÂÚU´ÂÚUæ ¥õÚU ÂçÚUÂæÅUè ·¤æ ƒææÜ-×ðÜ ·¤ÚU ÎðÌð ãñ´,
ÂçÚUÂæÅUè ·¤ô ãè ÂÚU´ÂÚUæ ×æÙ ÜðÌð ãñ´Ð Áñâð çã´Îê ÂÚU´ÂÚUæ
âð ©Ù·¤æ ¥æàæØ çã‹Îê ÂçÚUÂæçÅUØô´ âð ãôÌæ ãñÐ ©ÆÙðÕñÆÙð, ÂãÙÙð-â´ßÚUÙð ·Ô¤ É´» Øæ §âè ÌÚU㠷𤠥õÚU
·¤éÀÐ Øð ÂçÚUÂæçÅUØæ´ ãñ´, ÂÚU´ÂÚUæ Ùãè´Ð ÁÕ ã× ÂÚU´ÂÚUæ
ÂÚU çß×àæü ·¤ÚU ÚUãð ãô´, ÌÕ §â·¤æ ¹ØæÜ ÚU¹Ùæ
¿æçã°Ð
18
DISCOURSE
OCTOBER 2014 | FORWARD Press
NAMVAR SINGH’S BOOKLET DOOSRI PARAMPARA KEE KHOJ
(THE QUEST FOR OTHER TRADITIONS) WAS THE FIRST
ATTEMPT AT SUCH A DISCOURSE IN HINDI
ÂÚU´ÂÚUæ ÂÚU ÂãÜè ÎȤæ çß×àæüÙé×æ çã´Îè ×ð´ ·¤éÀ ¥æØæ, ÌÕ ßã Ùæ×ßÚU
çâ´ã ·¤è ÀôÅUè-âè ÂéSÌ·¤ ÒÎêâÚUè ÂÚU´ÂÚUæ ·¤è ¹ôÁÓ Íè
There are many customs and there are many traditions.
Some people mix tradition with customs. They confuse customs with tradition. For instance, they say ‘Hindu tradition’
when they mean ‘Hindu customs’. The way you dress, your
eating habits – these are not traditions but customs. In any
discourse on tradition, this confusion should be avoided.
Bahujan Shraman tradition
But what can Bahujan tradition be? How is it recognized? I
told Pramod Ranjan that it will be better to call it BahujanShraman tradition. Though I said this without much thought
and I cannot vouch for the correctness of my formulation
either I stand by it. Of course, if someone comes up with a
convincing alternative, I won’t take a moment to withdraw
from my stand.
In our country and society, for centuries, two traditions of
thought have existed side-by-side. One is the Shraman tradition and the other, Brahmin tradition. Our dictionaries define
‘Shraman’ as hardworking and diligent while ‘Brahmin’ is
defined as chaitanya (consciousness). Janmana jayate shudrah, sanskare dwij uchyate (Everyone is Shudra by birth, it is
qualities that make one Dwij or Brahmin). Knowledge (symbolized by the sacred thread) makes someone a Dwij. And at
the summit of the Dwijs are Brahmins – those with complete
consciousness.
But how this group of persons with ‘complete consciouness’
would survive? For that an elaborate state and religious power
structure was created. Since survival is difficult without physical
labour an exploitative and hypocritical system was put in place.
Avoidance of physical labour is the foundation of the
Brahmanical value system. Your place in the hierarchy is determined by how little work you do. Brahmins are at the top, followed by Kshatriyas and Vaishyas. Since Kshatriyas and Vaishyas
have to do a bit of physical labour, hence they have been placed
at a lower level than Brahmins. On the other hand, Shudras have
been burdened with so much physical labour that they were
barred from acquiring knowledge. ‘Na Shudray Matidyat’ (Don’t
give wisdom to Shudras). Don’t allow them to attain consciousness. For, most of the people should remain fools so that some
can attain consciousness. This is the root of Brahmanical thinking. And this thinking is alive and kicking even today.
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ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
Many scholars and saints objected to this tradition.
Leaving aside Puranic myths, historically Tathagat
Buddha mounted the first and most systematic opposition to this tradition. Directing his trained bhikshuks to
proceed in all directions, he said, Charath mikhwe,
charikam, bahujan hitay, bahujan sukhay,
lokampunay...atthay hitay, aiv manuissanam’ (Go bhikshuks, go in all four directions, for the interest of many, for
the happiness of many, for the welfare of the world, for the
welfare of the people, for the welfare of gods and humans)
Buddha’s thoughts were not for a minority; they were for
a majority. This was his democratic initiative. For most, not
just for a few. This tradition is called Shraman. This tradition
did not ignore the Shudras or build an elaborate structure
for their exploitation, as Brahmin ideology had done. The
gods Buddha talks about are possibly the Brahmins,
equipped with consciousness. Shraman thinking talks of
equality. It talks of wider liberation not of limited liberation.
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Sarvajan versus Bahujan
In short, this is the difference between these two traditions.
In our country, the Brahmin tradition became so strong that
Shraman tradition went out of reckoning. The result was the
country was enslaved and remained so for long. Even today,
we are slaves in many senses. Socially and culturally, we are
still backward. We cannot acquire the expected politico-economic clout if the present trend continues. Sometimes, for the
sake of vote politics, attempts are made to convert the Bahujan
Shraman cultural tradition into Sarvajan tradition. This was
first attempted by Vinoba, then by Mayawati and now
Narendra Modi - all singing the same old song. In fact,
Sarvajan thinking is a cleverly disguised attempt at preserving
Brahmin ideology. But this discourse will be a long one. This
short article is not enough for it.
In the end, I would like to quote an incident from the
Mahabharata. The war is over and all the sons of Draupadi are dead.
She is bitterly crying. Trying to console her, Krishna says, “This is
bound to happen in wars”. Draupadi replies, “Krishna, do you think
I do not understand this simple thing. I understand it very well. The
cause of my distress is not only that my sons have been killed. It is
also that only I am crying for my sons. When Ghatotkaccha was
killed, Bhim cried bitterly and Arjun was all tears when Abhimanyu
died. But despite my sons having five fathers, only I am crying for
them. Is the one who is everyone’s not anyone’s”.
Krishna shakes his head and says, ‘Draupadi, this is true”.
One who is of everyone belongs to no one. This conundrum must have troubled Buddha also. That is why he talked
of ‘Bahujan hitay, Bahujan sukhay’. Our politicians and
social thinkers should ponder over this.
Premkumar Mani is a leading Hindi writer and thinker. As a political worker, he is known
for his advocacy for social justice
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19
20
RE-READING
OCTOBER 2014 | FORWARD Press
Durga and Mahishasur myth
An objective reading
Îé»æü ¥õÚU ×çãáæâéÚU ·¤æ ç×Í·¤
°·¤ ßSÌéçÙDU ÂæÆ
Manglagauri
Kamroop Kamakhya
·¤æ×L¤Â ·¤æ×Øæ
×´»Üæ»æñÚUè
SANJEEV CHANDAN
M
ythology is not history. But it does provide a peep into
the culture of the people who inhabited a particular area
in the hoary past. The myth of devis has a pan-Indian
influence, which is centuries old. The myths glorify the
motherhood of the devis and worship them as creators.
At Kamroop Kamakhya(Assam), the vagina is worshipped and the ritualistic Brahmins have even set aside
five days of ‘menstruation’ every month. At Manglagauri
in Gaya district of Bihar, the breasts of Devi are worshipped. But are these myths just a celebration of motherhood, of the woman as a creator? Or in them is hidden
a long history of social struggle?
In fact, despite the advent of the so-called modernistic
thinking, writing on the myths of Devis is still fraught with
grave risks, especially against the backdrop in which this
article has been written. There is no doubt that our inspirational heroes like Mahatma Phule, Dr Ambedkar, Periyar
and others have launched bitter assaults on these myths
but things have not changed much since their times.
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Âýâ´» ãñÐ ãæÜæ´ç·¤ ×ãæˆ×æ ȤéÜð, Çæ ¥æÕðÇ·¤ÚU, ÂðçÚUØæÚU
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ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
In the Hindu religion, there are innumerable
myths surrounding the devis. And Durga is one
of them. Durga’s story first appears in
Markandey Purana, which was written somewhere between 250 AD and 500 AD. The story is
recited by the Brahmins as Durga Saptashati
According to Durga Saptashati, Durga has many
different forms and names. She is Jagadjanani
(the creator of the universe). But, at the same
time, she was born from the tej (power) of (male) gods and that was the
source of her strength also – the strength which she uses to avenge the
defeat of the gods.
Durga kills many Asurs, including Mahishasur, Shumbh, Nishumbh,
etc. Much has been written about the struggle between the Aryans and
the original inhabitants and the names the Aryans gave to the original
inhabitants. In many parts of the country, Asurs are worshipped. Thus,
the myth of Durga is the story of the original inhabitants versus Aryans
battles, which has been glorified by the Brahmin bards.
AH Salunkhe and Neeraj Salunkhe, activists of the Maratha Sewa
Sangh and scholars of Bahujan tradition, linking the myths of Durga,
Urvashi, Amba, etc with Bahujan tradition, describe them as gannayika
(literally heroine of a group). Presuming this theory to be correct, the battles which the gannayikas waged must have been either in the nature of
wars between tribal clans or they must have been fought on the provocation or under control of the Aryans. Since these gans belonged to the
same country hence they must have been aware of the strengths and
weaknesses of each other and that knowledge could have been employed
to vanquish them. It was because of this that the Aryans must have used
the gannayikas to expand their kingdom and in turn, glorified them.
Durga Saptashati says that Durga consumed liquor in the battlefield and
then she kills Mahishasur. Some between-the-lines interpreters of this story
insist that Mahishasur was killed by deceit and that Durga took advantage
of her feminine charms. Subsequently, the Asurs Shumbh-Nishumbh invite
Durga to come to them. Here also, there is a scope for a subtextual interpretation. And the basis of it is the texts that Durga was unmarried i.e. no god
accepted her as his wife. And so, she can be counted amongst the apsaras
like Urvashi and Maneka, who were the nymphs of the gods.
A linguistic analysis of the words used in the story brings out further
facts. Mahishasur's slaying is called Mahishasur mardan. This can be
interpreted in two ways. One that Durga was equipped with masculine
strength, with the power of the gods (that is what Durga Saptashati
says) and that is how she accomplished the mardan (trampling or
crushing) of Mahishasur. The word mardan, however, has sexual connotations. Thus, on the basis of the word used and the fact that Durga
consumed liquor before killing Mahishasur, there are possibilities of a
subtext to the story.
One thing, however, is clear: that the only sentiment behind the worship
of Durga and other devis is not paying tributes to the power of creation. It has some hidden meanings too, which can only be understood via the Bahujan rendition of the Brahmanical scriptures.
Journalist and story-writer Sanjeev Chandan edits Streekaal magazine
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21
BAHUJAN
22
FESTIVAL
OCTOBER 2014 | FORWARD Press
Maharashtra’s
Bahujan Dashratra
×ãæÚUæCUþ ·¤æ ÕãéÁÙ ÎàæÚUæ˜æ
RAJEEV SUMAN
V
ery few residents of the Hindi belt know that just like
the Navratra festival, a Dashratra festival is celebrated
in Maharashtra from 3 to 12 January every year.
The decision to celebrate Dashratra fest was taken
by Maratha Sewa Sangh in the year 2000. The festival
is celebrated at Sindhkhed in the northern hilly
Buldhana district of Maharashtra. The festival aims at
women’s empowerment by recalling the contribution
of the Bahujan women who battled against social
dogma and the Brahmanical system.
Sudhir Gire, executive member of the Maharashtra
state Maratha Sewa Sangh and secretary of its Wardha
district unit, says, “We have been celebrating Women’s
Day on 3 January [Savitribai Phule jayanti] instead of on
8 March, which is the International Women’s Day. We
have been trying to project Bahujan women leaders as
ideals. We celebrate the birth anniversaries of Fatima Bi
(1 January), Tano Bai Birje (6 January), Mukta Salve, the
first Dalit woman student of Savitribai Phule, and Dr
Sarojini Babar, a Marathi language and folk culture
scholar (7 January) and Shivaji’s mother, Jija Mata (12
January). They all are remembered in the Dashratra
festival, held from 3 to 12 January through various
programmes.”
Evidently, this fest is a revolutionary social and cultural phenomenon. It replaces the imaginary symbols of
women’s empowerment with the real ones, besides, of
course, putting a stop to ‘celebration of massacres’.
Estimates suggest that around 7 to 8 lakh people gather
at Sindhkhed to celebrate the festival. Over the last
couple of years, the celebration of ‘Dashratra’ festival
has spread to many other cities of Maharashtra as well.
Rajeev Suman is an editorial research assistant with FORWARD Press
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|
ÕãéÁÙ
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Tribals rejecting
demonic tales
(DANAV, RAKSHAS AND ASURS IN INDIAN LITERATURE)
¥âéÚU ·¤Íæ ·¤æ
¥æçÎßæâè ÂýçÌ·¤æÚU
(ÖæÚUÌèØ ßæ´Ç׸ Ø ·Ô¤ ÎæÙß, ¥âéÚU ¥õÚU ÚUæÿæâ)
VINOD KUMAR
A
ccording to the history written so far, the Indian
subcontinent was never inhabited by the creatures called Asur, Rakshasa or Danav but Indian
literature – including Ramayana, Mahabharata
and the Puranas – have innumerable references
to them. These creatures were huge, looked fearsome, practised black magic and their primary
preoccupation was to harass the gods and the
gentlemen inhabiting the Earth. Historians
insist that the stories about demons actually
refer to the struggle between Aryans and the
non-Aryans, which continued for several centuries. But even those who see these tales in this
context have no qualms accepting that Ram had
returned to Ayodhya after slaying the ten-headed Ravana or that the residents of Ayodhya had
lit earthen lamps to welcome Ram, Laxman and
Sita. We have been celebrating both Dipawali
and the slaying of Ravana for centuries if not
millennia.
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23
BAHUJAN
24
TRADITION
OCTOBER 2014 | FORWARD Press
ARYANS WERE SO INTOXICATED WITH
THEIR SENSE OF SUPERIORITY THAT
THEY STARTED CONSIDERING TRIBALS
SUB-HUMAN – EVEN LIKENING THEM
TO ANIMALS
¥æØæðZ ·¤ô ¥ÂÙè ŸæðDÌæ ·¤æ §ÌÙæ ¥ã´·¤æÚU
Íæ ç·¤ ßð ¥æçÎßæçâØô´ ·¤ô ×ÙécØ âð Ùè¿ð
·¤æ, Áèß-Á´Ìé ·¤æ, ÎÁæü ÎðÙð Ü»ð
Similarly, in the northeast, Durga, who killed Mahishasur, is worshipped. Though the Bengalis have taken the practice of worshipping Durga to the states where they have migrated, Durga Puja is
basically a festival of Bihar, Bengal and Odisha. Sometimes, one
wonders why Durga Puja is confined mainly to the northeastern
and eastern parts of the country and why the killing of Ravana is
celebrated only in north India and not in the south. Similarly,
Ramlilas are staged only in north India.
Asurs were always cheated
The religious scriptures and Puranas invariably depict the Asurs
as unscrupulous villains but it is the gods who indulge in all sorts of
deceit. The demons and the gods jointly churned the ocean but the
invaluable things that emerged from the ocean, including Laxmi,
ended up in the kitty of the gods; they also usurped the amrit (elixir
of life) that the ocean threw up, and Rahu and Ketu were beheaded
when they tried to partake of the elixir by surreptitiously joining the
row of the gods. In the Mahabharata, after escaping from the fire in
lakshagraha (house of lac), during their sojourn in the forests, Bhim,
one of the Pandavas, happened to meet a Danvi. He spent some
days with her and then returned to his own world, never looking
back on how his son Ghatotkacha was brought up. Even then,
Ghatotkacha did his duty towards his father by laying down his life
in the battle of Kurukshetra. Innumerable comparisons have been
made between the characters of ‘maryada purushottam’ (One who
performs his duties ideally) Ram and ‘demon king’ Ravana. Though
Ravana did kidnap Sita, he never misbehaved with her. On the other
hand, Ram’s behaviour with his wife was entirely condemnable. He
humiliated her on more than one occasion. Ram deceitfully killed
Bali. Eklavya’s tale is testimony to how a guru sought the thumb of a
Tribal youth to secure the future of his upper-caste disciple. All
these Puranic tales have become the subject matter of intense and
sometimes bitter debate over the last few years. First, the anger and
frustration of the Dalits exploded, turning them into haters of the
Brahmanical system. And now, the Tribals, too, are increasingly
becoming bitter about how they are treated.
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ȤæòÚUßÇüU Âýðâ ¥€ÅêUÕÚU 2014
|
ÕãéÁÙ
ÂÚU´ÂÚUæ
FIRST, THE ANGER AND FRUSTRATION OF THE DALITS EXPLODED, TURNING
THEM INTO HATERS OF THE BRAHMANICAL SYSTEM. AND NOW, THE TRIBALS,
TOO, ARE INCREASINGLY BECOMING BITTER ABOUT HOW THEY ARE TREATED
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Centred in central India
India’s ancient history, especially of the region that now
covers modern West Bengal, Odisha and Bihar, is being analyzed from different angles. Among the historical works that
are being dissected and discussed is W.W. Hunter’s Annals of
Rural Bengal. Hunter’s formulation is that Vedic Brahmins
and Manu established the religion of central India, ie the
region that extends from the Himalayas to the Vindhyas. He
contends the Aryans, who migrated from Central Asia to
different parts of the world and laid the foundations of
many civilizations, were the founders of Hinduism. The
branch of the Aryans that migrated to India first settled in
the area between two rivers of the northwest – Saraswati
and Drishyawati. From there, they moved in the southeasterly direction along the course of the River Ganga, establishing settlements on the banks, eventually reaching Bengal.
Manu describes this region as the region of Hinduism.
Those who lived in this region, whose diction was clear and
who were fair-complexioned were put in one class and
whose diction was not clear, who were dark-complexioned
and who consumed forbidden foods were put in another
class – the class of Asurs.
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25
BAHUJAN
26
TRADITION
OCTOBER 2014 | FORWARD Press
The mixing of varnas
Before Hinduism, as propounded by
Manu, could extend its influence, Buddhism
arose and gained wide acceptance among
the people outside this region. The kings here
were not Brahmins or Kshatriyas. They were
the original inhabitants of the country and
were out of the pale of the varna system.
Whether it be emperor Ashoka or the kings
who ruled Bengal from their capital Gaud
from AD785 to 1040, they were all Buddhists.
In AD 900, Bengal’s ruler, Adhishwar, who
considered himself a Hindu, summoned five
Brahmins from Kannauj to perform Vedic
yagnas and rituals. These Brahmins settled
down on the eastern bank of the Ganga and
married local women. When they were well
settled, their wives from Kannauj joined
them, and they moved ahead, leaving their
local wives and so-called illegitimate children
behind. From these illegitimate children were
born Radi Brahmins and other castes such as
Kayasthas. Thus the mixed race and castes
that emerged were not only the result of
intermarriage between members of different
varnas but also between those in the varna
system and those out of it. So, then who were
the inhabitants of the erstwhile Bengal,
which included Virbhoom and Maanbhoom?
Hunter, quoting pandits, divided them into
five broad categories: 1. Non-Aryan Tribals. 2.
Vedic and Saraswat Brahmins. 3. Kshatriyas
driven away from central India by
Parshuram, along with a sprinkling of Vaishya
families, who could not proceed beyond
Bihar. 4. The descendants of the Brahmins
who had come from Kannauj and 5.
Kshatriyas, Rajputs, Afghans, and Muslim
invaders from north India. None of these
communities were part of Manu’s varna system. The Brahmins of central India called the
Bengali Brahmins Radis and neither dined
with them nor had matrimonial relations
with them.
No to rituals
Thus the people of Bengal were divided
into two camps: The invader Aryans, who
enjoyed Brahmin-like status and the Tribals,
whom the Aryans had encountered there and
whom they were pushing deeper and deeper
into the jungles. Aryans were so intoxicated
etess, says that the
Sushma Asur, a Tribal po
which is in fact a
practice of Durga Puja,
der of Asurs, should be
celebration of the mur
d Ravana are not only
stopped. Mahishasur an
the Tribal community.
Asurs but also heroes of
d Brahmans, the Tribals
In the Vedas, Puranas an
rtrayed as villains
have been wrongly po
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|
with their sense of superiority that they
started considering Tribals sub-human –
even likening them to animals. There
were many reasons for their hatred for
the Tribals. First, the Tribals were darkcomplexioned; second, they spoke a language, which, according to Aryans, had
no grammar; third, the way the Tribals
ate and drank; and fourth, they did not
perform any rituals, did not worship
Indra and had no god of their own. In the
Vedic hymns, they were referred to as
Dasayan, Dasyu, Daas, Asur, Rakshas,
etc.
Sushma Asur, a Tribal poetess, says
that the practice of Durga Puja, which, in
fact, is a celebration of the murder of
Asurs, should be stopped. Mahishasur
and Ravana are not only Asurs but also
heroes of the tribal community. In the
Vedas, Puranas and Brahmans, the
Tribals have been wrongly portrayed as
villains. The Tribals have always resisted
discrimination and exploitation. There
are many traditions and legends of Asur,
Munda and Santhal Tribals, which are
records of tribal resistance. Since the
non-tribals don’t understand tribal languages, they think the Tribals have nothing against Hindu myths and the racial
outlook on which they are based.
We often talk of the ‘collective consciousness’ of Indian society. But does
our society really have a ‘collective consciousness’? And if it is there, can it survive in the face of the racial discrimination practised here? Do we ever think
what must be going through the mind of
a Tribal when he sees the grand Durga
pandals, huge idols and ten-day celebrations of Durga Puja? Or, are we waiting
for a time when he would start celebrating the slaying of his own ancestors?
That is somewhat unlikely as a bitter battle is already on between the Tribals and
the non-tribals over the cultural model
adopted by our policymakers.
Vinod Kumar is a journalist, novelist and an activist. His novels
Samar Shesh Hai and Mission Jharkhand, based on Jharkhand
society, have been well received. He writes regularly on political,
tribal and cultural issues
ÕãéÁÙ
ÂÚU´ÂÚUæ
rs why Durga Puja is
de
on
w
e
on
,
es
im
et
m
So
n
northeastern and easter
confined mainly to the
d why the killing of
parts of the country an
t
ly in north India and no
Ravana is celebrated on
ly
Ramlilas are staged on
in the south. Similarly,
in north India
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27
28
INTERVIEW
OCTOBER 2014 | FORWARD Press
Balivansh is Bahujan
tradition: Dr AH Salunkhe
ÕÜèß´àæ ÕãéÁÙô´ ·¤è
ÂÚU´ÂÚUæ Ñ Çæ ¥æ.ã.âæÜé´¹ð
VAMAN’S THREE STEPS COVERED
VEDAS, YAGNAS AND VANI. THESE
THREE WERE USED TO CRUSH THE
BAHUJANS. OUR KING WAS KILLED BY
DECEIT. THEREFORE, WE HAVE TO
BRUSH ASIDE ALL THE THREE
ßæ×Ù ·Ô¤ Ìè٠» ãñ´ - ßðÎ, Ø™æ ¥õÚU
ßæ‡æèÐ ÕãéÁÙô´ ·¤ô §‹ãè´ ÌèÙ ·¤æ §SÌð×æÜ
·¤ÚU ·¤é¿Ü çÎØæ »ØæÐ ·¤ÂÅU âð ã×æÚUð
ÚUæÁæ ·¤ô ×æÚUæ »ØæÐ Ìô ã×ð´ §Ù ÌèÙô´ ·¤ô
ÎêÚU ãÅUæÙæ ãô»æ
B
y providing a credible alternative to Brahmanic tradition, Dr.
AH Salunkhe, a scholar of Sanskrit and of Bahujan tradition,
brought about a new wave of social consciousness and change
in Maharashtra. He is the writer of the much-acclaimed
Marathi book Balivansh. We present here excerpts of an interview with Dr. Salunkhe by Prabhakar Dhage, a senior journalist of Goa and Resident Editor of Marathi newspaper Pudhari.
The establishment has been using legends and fables to befool
the Bahujans. In your book Balivansh, you have exposed the
vicious attempt at Brahmanisation and distortion of Bahujan
gods. What was your objective behind writing this book?
Bali Raja admired even his opponents. This was his strength.
According to the pundits, he was an enemy of the Vedas and
hence his annihilation was necessary; whereas, even in the
Ramayana, Bali Raja has been highly praised. He ensured the
×
ãæÚUæCþ ×ð´ °·¤ ÃØæ·¤ ÂçÚUßÌüÙ ÜæÙð ·¤æ ŸæðØ ÕãéÁÙ ÂÚUÂÚUæ
·Ô¤ çßmæÙ ¥õÚU âæ×æçÁ·¤ ¿ðÌÙæ ·Ô¤ ¥»é¥æ Çæ.
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equitable distribution of wealth among his subjects. In his regime, the
reward was proportionate to the labour. Bali Raja was killed by Vaman
by deceit. It was an assault on Bahujan culture. Brahmins did not want
Bali Raja’s culture to prosper and grow. In Maharashtra too, Vaman
was thrust upon the Bahujans. It is said that Vaman banished Bali Raja
to Pataal (the subterranean world). But he lives on in the hearts of the
Bahujans.
In Maharashtra, on the day of Diwali, women perform the aarti of
their brothers and say Ida Pida Tallo Aani Balicha Rajya Yevo (May you
get rid of your problems. May the rule of Bali Raja come).This means
that the Bahujans are still attached to Bahujan tradition and to Bali Raja.
Bali Raja did not accept the concepts of Ved Pramanya,
Chaturyavarna and Yagnayaag – concepts that form the bedrock of
the Vedic tradition. If our sisters wish for the return of Bali Raja’s rule,
it definitely means that he was one of our great ancestors. Here, two
things are important: 1) Bali is an ancestor of the non-Vedic people.
2) If your ancestor was virtuous, it does not mean that you should
just keep on flaunting his greatness.
It is wrong to hail those who murdered our ancestor – an ancestor who
was virtuous and who was a protagonist of justice and equality. Vaman
killed him by deceit. Then, why should we accept Vaman, who had no
morals? Instead, it is our duty to bring the real facts about Bali before the
people. Vaman had sought land which he could cover in three steps from
Bali. What did he actually seek? His three steps covered Vedas, Yagnas and
Vani (voice). These three were used to crush the Bahujans. Our king was
killed by deceit. Therefore, we have to brush aside all the three.
In Balivansh, how do you view the old stories?
Even animals are not ready to be sacrificed in Yagnas. But our people are
ready to sacrifice themselves for the sake of rituals. They need to be made
aware of their real history. By looking at our past, we can understand our
present better and it will show us the path we should take in the future.
This is the objective behind writing the book. For thousands of years, we
have been working like animals but still happiness has eluded us, even
our basic needs are not fulfilled, and that is because of the Brahmanical
system. The coming generations need to understand this.
Once they understand this, their confidence levels will rise. Their life will
change. The cobwebs in their minds – which has been mortgaged for years –
will be removed. The Bahujans will be delivered, emancipated. Balivansh is
an attempt to bring to the fore the culture of the Bahujans through Bali.
The Bali festival was being celebrated in Maharashtra. But after
your book Balivansh came out, the celebrations have taken a bigger form.
I am not trying to take credit for anything but I want to tell the
reformers that if you put your heart into your work, people will definitely support you. There will be problems, of course, but if you work
objectively, change will come. This is my belief. The changes that
have come about through Balivansh are an example. The youth
must take on the failures. They should not try to retreat in the face of
failures.
(Translated into Hindi from Marathi original by Shyam Tarke) âæÿæ户¤æÚU
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(×êÜ ×ÚUæÆè âð çã´Îè ¥ÙéßæÎ Ñ àØæ× ÅUÚU·Ô¤) 29
BAHUJAN
30
TRADITION
OCTOBER 2014 | FORWARD Press
Bhakti values of the
Shudra tradition
àæêÎý ÂÚU´ÂÚUæ ·Ô¤ ÖçQ¤ ×êËØ
WHAT WAS MOST SIGNIFICANT ABOUT THE BHAKTI MOVEMENT
WAS THAT IT NOT ONLY CHALLENGED THE BRAHMANICAL SYSTEM
OF WORSHIP BUT ALMOST DESTROYED IT
ÖçQ¤ ¥æ´ÎôÜÙ ·¤è âÕâð ÕǸè çßàæðáÌæ àææØÎ Øãè Íè ç·¤ §âÙð ©ÂæâÙæ
·¤è Õýæ±×‡æ-ÂhçÌ ·¤ô Ù ·Ô¤ßÜ ¿éÙõÌè Îè ÕçË·¤ ֻܻ ŠßSÌ ·¤ÚU çÎØæ
MADAN KASHYAP
I
could hardly miss the two streams of culture and
thought prevalent in Indian society. Neither was I
oblivious to the existence of a distinct, third stream –
of the Kshatriyas – which ultimately merged with the
dominant Brahmanical stream. But being an atheist,
my attention was never drawn to the existence of
two different systems of worship.
What was most significant about the Bhakti
movement was that it not only challenged the
Brahmanical system of worship but almost
destroyed it. It is another matter that, subsequently,
Tulsidas made a concerted attempt at re-establishing the Brahmanical values and glorified the Varna
system. But he could not even pose a challenge to
the values established by Kabir and Raidas, let alone
obliterate them. Raidas’s maxim ‘Man changa toh
kathoti mein Ganga’ (If your heart is pure, then
water in a pitcher is Ganga) is still accepted as a cardinal truth by Indian society while there are not
many takers for Tulsidas’ claims such as ‘Dhol, ganwar, Shudra, pashu, nari, yeh sab tadan ke adhikari’
(The drum, the rustic, the Shudra, the animal and
the woman need to be beaten) or ‘Pujiye vipra sheel
gun heena’ (Worship a Brahmin even if he lacks
virtues and character).
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Bhakti poets, especially the initial Nirgun (belief in a formless
god) ones, laid more emphasis on purity of heart than on rituals
and elaborate pujas, and the erstwhile society accepted their views.
This needs to be understood in a some detail.
Hazari Prasad Dwivedi was the first to present the theory that
the progenitors of the Bhakti movement were the Alwar saints of
south India. They were devotees of Shiva and laid great emphasis
on purity of heart. That was probably because they were Shudras
and to a large extent, lacked resources. Neither did they know how
to perform the rituals, nor did they have the right to do it. Dwivedi
has not tried to explore the reasons behind their stance – and this
was not his field either – but it is clear that the Alwar saints represented a social rebellion against the ritualistic religious practices.
The saints of north India who joined this movement in the initial
phase came from the lower social strata and strongly disapproved
of rituals.
The movement came to north India from the south but the
social circumstances responsible for its rise, and the ideology or
thought from which it drew sustenance are unknown. There is a
need for more research in these areas. I believe that the movement
was born from the ancient stream of the materialistic ideology of
the Shudras. Under the pressure of the changing times, materialism
metamorphosed into worship of metaphysical entities. In that era,
materialism to spiritualism was the natural course of development
of knowledge. We will be able to understand what happened in that
era only if we put it into perspective.
Even in the Ajivaka religion, there are elements of fatalism and
belief, such as in the theory that whatever happens in one’s life is
pre-decided. These elements cannot be ignored but what is important is that the entire Bhakti movement – from its birth to the emergence of Nirgun Bhakti Marg – is uncompromisingly opposed to
Brahmanism and rituals. Of course, more research is needed before
the movement can get its due place in the history of the country.
As stated earlier, Sagun (belief that God has a form) Bhakti poets
and saints, especially Tulsidas, Brahmanized the Bhakti movement.
Later, this biggest social movement of Indian history got stalemated
due to a variety of factors.
But even Tulsidas and other Brahmanical poets had to accept
that purity of heart and sincerity were prerequisites for real Bhakti.
That was because society had already rejected elaborate religious
ceremonies based on complicated rituals and bizarre practices. The
Satyanarayan Katha continued to be read – and it is read even
today – but even those who perform the puja accept that thoughts
and sentiments are more important than rituals. The Shudra principle of purity of intention has won a decisive victory over the
Brahmanical principle of rituals and sacraments. This is a major
success of the Shudra or, better still, of the anti-Brahmanism
stream of thought and this needs to be highlighted
A recipient of the Shamsher Samman, Madan Kashyap is counted among the key
contemporary Hindi poets. Lekin Udaas Hai Prithvi, Neem Roshni Mein, Kuruj and Door Tak
Chuppi are amongst his prominent collections of poems. Matbhed, Lahuluhan Loktantra and
Rashtravaad Ka Sankat are collections of his commentaries on political issues
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DEBATE
OCTOBER 2014 | FORWARD Press
Relevance of Aajivak religion
¥æÁèß·¤ Ï×ü ·¤è Âýæâ´ç»·¤Ìæ
Kabir
·¤ÕèÚU
×€¹Üè »æðâæÜ
THERE WAS A TIME WHEN THE AAJIVAK RELIGION
HELD SWAY OVER THE ENTIRE COUNTRY
°·¤ â×Ø Íæ ÁÕ ¥æÁèß·¤ Ï×ü ÂêÚUð Îðàæ ÂÚU Àæ »Øæ Íæ
KAILASH DAHIYA
D
alitbahujan and women’s discourse have taken
centre-stage these days. The resonance of these
discourses can be heard far and wide in Hindi
literature. The initiation of Dalitbahujan and
women’s discourse has ensured that sooner or later,
the slavery of these two classes will come to an end.
In my view, the brilliant Aajivak thinker Dr.
Dharmaveer is the initiator of these discourses. Dr.
Dharmaveer’s ideology is influenced by the thoughts
of Makkhali Gosala, Sadguru Raidas and Kabir, all of
whom, basically, were Dalitbahujan thinkers. In his
various books and articles, Dr. Dharmaveer has
explored the religion that was once an integral part
of the Dalitbahujan tradition. Marshalling facts and
logic, he has sought to prove that Aajivak—
propounded by Makkhali Gosala—was that religion.
§U
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ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
Õãâ
Ambedkar was also out-manoeuvred by Gandhi vis-avis the Poona Pact. Under this pact, Dalits were placed
under the Hindu umbrella, even though they were
never a part of the Hindu religion or its Varna system.
Thus, their problems got worse
¥æÕðÇ·¤ÚU ÒÂêÙæ Âñ€UÅUÓ ×ð´ Öè »æ¡Ïè âð ×æÌ ¹æ »°Ð §â
Âñ€UÅU ×ð´ ÎçÜÌ çã‹Îê ×æÙ çÜ° »°, ÁÕç·¤ ßð ·¤Öè Öè Ò߇æü
ß çã‹Îê Ï×ü ÃØßSÍæÓ ·¤æ çãSâæ ãè Ùãè´ ÚUãÐð â´·¤ÅU ’Øô´ ·¤æ
ˆØô´ ÕÚU·¤ÚUæÚU ÚUãæ
Ghoshal had also written a book titled Dishachar, which is the
religious scripture and the guiding light of this religion. Unfortunately, the Dalitbahujans could not preserve this scripture and hence
became slaves of the Dwij castes.
Aajivaks have no belief in the concept of rebirth. Aajivak Kabir
(1425-1505) said Bahuri hum kahu ko aavhinge (Why will I come
again and again). This creates a basic divide between the Aajivaks
and the Dwijs, for the Varna system, caste inequality, rituals and
superstitions — all are extensions of the doctrine of rebirth.
There was a time when the Aajivak religion held sway over the
entire country. Dr Dharmaveer writes, “From the eighth to the
fourteenth centuries, all the workers, farmers and artisans who had
not embraced Islam, were not Hindu, Buddhists or Jains. They were
followers of the Aajivak religion”. Keep in mind that at that time
words like Dalitbahujan or Harijan were not in existence. Aajivaks’
embracing Islam also did not make much material difference as
Islam also does not believe in rebirth. In that sense, even after
becoming Muslims, the Aajivaks preserved their tradition. Then
came Kabir with his call of ‘Na Hindu Na Musalman’ (Neither Hindu
nor Muslim). Thus, Aajivaks still had hope. Kabir had turned Aajivak
and he enjoyed the unstinted support of the great Sadguru Raidas,
who was like his elder brother. But since the community lacked the
needed strength, the Aajivak religion could not be rejuvenated.
Nevertheless, Kabir was a great Aajivak, who named his book Bijak.
The Aajivak and Dwij streams ran parallel to each other but as
Aajivaks had forgotten their religion, they were bound to slip into
misery – and slip they did. Religion is the biggest and the most
powerful organization in the world. The castes which do not have
any religion are called Dalits, Tribals and Backwards.
Ambedkar’s mistake
Dr. Bhimrao Ambedkar also realized this fact but since his study of
history and philosophy was not deep enough, he fell for the Buddhist
religion. That only worsened the condition of the Dalitbahujans.
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DEBATE
OCTOBER 2014 | FORWARD Press
Ambedkar was also out-manoeuvred by Gandhi vis-a-vis the Poona Pact. Under this pact, Dalits were placed under the Hindu umbrella, even though they
were never a part of the Hindu religion or its Varna system. Thus, their
problems got worse.
Dr. Dharmaveer says that it would have been better had Ambedkar opted
for the ‘Aadi’ religion, which was being led by Swami Achootanand at that
time. Had he done so, the condition of the Dalitbahujans would have been
better today. The Aadi religion had spread all over the country before
Independence. Under the leadership of Mangu Ram, the Dalitbahujans had
declared themselves ‘Aadyadharmi’ (believers in Aadi religion) in the 1931
census. As has already been said, Dr. Ambedkar falling for the Kshatriya
Buddhist religion blocked the rise of Aajivak religion. And this, when
Ambedkar’s maternal and paternal grandparents were followers of Kabir. Dr.
Ambedkar used to hum the Shabads of Kabir.
Aajivaks should also remember that if Dr Ambedkar is addressed affectionately as Baba Saheb, it is in consonance with Kabir being called Kabir Saheb
and not because of the legacy of a Kshatriya (Dwij) Buddha. The neoBuddhists, suffering from a deep inferiority complex, are out to prove that
Baba Saheb was a Bodhisattva, who is inferior to Buddha. On the other hand,
Dr Dharmaveer says that Buddha is nothing before Baba Saheb. Dr Amedbkar
towers above Buddha. In fact, Buddha stands with a begging bowl before
Ambedkar, who was a great Aajivak.
Today, Dr Dharmaveer is making Aajivaks aware of these facts. The Dwijs are
dumbstruck and it is time for the Aajivaks to celebrate. Fortunately for the
Aajivaks, Ghoshal’s ‘theory of destiny’ has survived. The Brahmins, to prove their
rebirth theory, tried to link it with fate. But this theory is not about fate but about
the destiny of life. Dr. Dharmaveer has discovered it and he is interpreting
it He is telling Aajivaks that Niyati (destiny), Sangati (harmony or
compatibility) and Bhav (notions or ideas) are our mantras.
Kailash Dahiya is a Dalit poet, critic and art reviewer
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ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
ÕãéÁÙ
Üæ𷤻æÍæ°´
Tales of valiant romantic
Bahujan heroes
¥ôÕèâè ÙæØ·¤ô´
·¤è Âýð× ß àæõØü »æÍæ°´
IT’S HARDLY SURPRISING THAT THEY DON’T HAVE A PLACE IN
HISTORY OR RELIGION, BUT TRADITION HAS KEPT THEM ALIVE
·¤ô§ü ¥æpØü Ùãè´ ç·¤ §çÌãæâ ¥õÚU Ï×ü ×ð´ ©Ù·Ô¤ çÜ° ·¤ô§ü SÍæÙ Ùãè´
ãñ ÂÚU‹Ìé ßð ã×æÚUè ÂÚU´ÂÚUæ ×ð´ ÁèçßÌ ãñ´
RAJENDRA PRASAD SINGH
T
hose who have been described as Shudras in Brahmanical religious
texts are today called OBCs. The tales of valour of the heroes and
heroines of this class are not found in history or the Puranas. These
tales live on through the oral tradition of folklore. Unlike Dwij heroheroines, the statues of OBC hero-heroines are not installed in
temples but in deeh-dihwars (small makeshift mud temples)
outside villages and their female warriors in the sati maiya chaura
(a place where a woman is supposed to have committed Sati).
I live in a small town, Sasaram, in Bihar. Close by is Karpurwa, a
village of the Koire caste. There, statues of innumerable historical
personalities are installed on small columns of bricks in the fields.
They include Sanwara Veer Baba, Nunwa Veer Baba and Banhva
Veer Baba. When there have been so many OBC men of mettle in
one village alone, their number in the innumerable villages and
hamlets of India can only be imagined. While in some place, you
will hear about the romance of Shobha Nayka Banjara, elsewhere,
you are told about the valour of the two Yadavs, Manas Gop and Bulaki Gop, and yet another place may introduce you to the beauty of
Gaango and Lachiya Panerin.
Õýæ
ÚUæÁð´Îý ÂýâæÎ çâ´ã
±×‡æßæÎè Ï×ü»ý´Íô´ ×ð́ çÁ‹ãð́ àæêÎý ·¤ãæ »Øæ ãñ, ßð ãè
¥æÁ âæÏæÚU‡æÌØæ ¥ôÕèâè ·Ô¤ Ùæ× âð ÁæÙð ÁæÌð ãñ́Ð
§â ÌÕ·Ô¤ ·Ô¤ ¥çÏ·¤æ´àæ ÙæØ·¤-ÙæçØ·¤æ¥ô´ ·Ô¤ ØàæSßè
·¤æØü §çÌãæâ-ÂéÚUæ‡æô´ ·Ô¤ Âóææð́ ×ð́ Ùãè´ ÕçË·¤
Üô·¤»æÍæ¥ô´ ·¤è ßæç¿·¤ ÂÚU´ÂÚUæ ×ð́ çÁ´Îæ ãñÐ çmÁ
ÙæØ·¤-ÙæçØ·¤æ¥ô´ ·¤è Öæ´çÌ ¥ôÕèâè ÙæØ·¤-ÙæçØ·¤æ°¡
×´çÎÚUô´ ×ð́ SÍæçÂÌ Ùãè´ ãñ́ ÕçË·¤ §Ù·¤æ ßæâ »æ¡ß ·Ô¤
ÕæãÚU Çèã-çÇãßæÚUô´ ×ð́ ãñ ¥õÚU §Ù·¤è ßèÚUæ´»Ùæ°¡ âÌè
×ñØæ ·Ô¤ ¿õÚUô´ ×ð́ ÁèçßÌ ãñ́Ð
×ñ´ çÕãæÚU ·Ô¤ ÀôÅUð âð àæãÚU âæâæÚUæ× ×ð´ ÚUãÌæ ãêд
§ââð âÅUæ ·¤ô§ÚUè ÁæçÌ ·¤æ °·¤ »æ¡ß ãñ-·¤ÚUÂÚé UßæÐ ßãæ¡
·Ô¤ ¹ðÌ-¹çÜãæÙô´ ×ð´ Ù ÁæÙð ç·¤ÌÙð °ðçÌãæçâ·¤ ßèÚU
ÂéL¤á §ǘÅU-×æÅUè ·Ô¤ É´ãê ô´ ÂÚU SÍæçÂÌ ãñ-´ âæ¡ßÚUæ ßèÚU ÕæÕæ,
ÙéÙßæ ßèÚU ÕæÕæ ¥õÚU Õ‹ãßæ ßèÚU ÕæÕæÐ ÖæÚUÌ ·Ô¤ ÁÕ
°·¤ »æ¡ß ·Ô¤ ¹ðÌ-¹çÜãæÙô´ ×ð´ ¥ôÕèâè ·Ô¤ §ÌÙð ßèÚU ãñ´
Ìô §â·Ô¤ ¥â´Ø »æ¡ßô´ ×ð´ ç·¤ÌÙð ßèÚU ÂéL¤á ãô´»,ð §â·¤è
·¤ËÂÙæ ·¤è Áæ â·¤Ìè ãñÐ ·¤ãè´ Õ´ÁæÚUæ ÁæçÌ ·Ô¤ ÒàææðÖæ
ÙØ·¤æ ÕÙÁæÚUæÓ ·¤æ Âý‡æØ ¥æØæÙ ãñ, ·¤ãè´ ØæÎß
ÁæçÌ ·Ô¤ ×Ùâ »ô ¥õÚU ÕéÜæ·¤è »ô ·¤è àææñØü »æÍæ°¡ ãñ´
Ìô ·¤ãè´ »æ´»ô ÌÍæ Üç¿Øæ ÂÙðçÚUÙ ·¤æ âõ´ÎØôüÂæØæÙ ãñÐ
35
BAHUJAN
36
FOLKLORES
OCTOBER 2014 | FORWARD Press
Here are some of the key OBC heroes and heroines gleaned from the folktales of the Hindi-speaking states:
çã´Îè ÂýÎðàæ ·¤è çßçÖóæ Üô·¤»æÍæ¥ô´ ×ð´ ßç‡æüÌ ·¤éÀ Âý×é¹ ¥ôÕèâè ÙæØ·¤-ÙæçØ·¤æ¥ô´ ·¤æ çßßÚU‡æ çÙÙæ´ç·¤Ì ãñÐ
Lorik:
He was a Yadav by caste. The story of his life and times has become a part of the folklore not only
in north India but also in West Bengal and even south India. Chandayan (1379AD), written by
Dawood, Mainasat by Sadhana, Mainasatwanti (Dakkhini) by Gavvasi and Lor Chandrani in
Bangla written by Daulat Quazi – all relate his tale. In the Maithil area of Bihar, the story of HarwaHarwa is woven into several folk songs. In Bhojpuri, it is called Loriki. The Mirzapuri version of this
folktale has been compiled by W. Crook. The Chhattisgarhi version has been translated into
English by Father Verrier Elwin. Thus, Lorik’s character is found in the folk literature of almost all
dialects of Hindi. Lorik personifies the great lover and a brave warrior.
ÜôçÚU·¤ Ñ
ÜôçÚU·¤ ØæÎß ÁæçÌ ·Ô¤ ãñ´Ð §Ù·¤è ·¤ãæÙè â×SÌ ©žæÚU ÖæÚUÌ, Õ´»æÜ ¥õÚU Îçÿæ‡æ ÖæÚUÌ Ì·¤ ×ð´ Âý¿çÜÌ ãñÐ
Î檤Π·¤ëÌ Ò¿´ÎæØÙÓ (v|~ §ü.) ¥õÚU âæÏÙ ·¤ëÌ Ò×ñÙæâÌÓ âð Üð·¤ÚU »Ãßæâè ÚUç¿Ì Ò×ñÙæâÌß´ÌèÓ (Îç€U¹Ùè)
ÌÍæ Õ´»Üæ ×ð´ ÎõÜÌ ·¤æÁè ÚUç¿Ì ÒÜôÚU ¿´ÎýæÙèÓ Ì·¤ ÜôçÚU·¤ ·¤è »õÚUß»æÍæ ·¤æ çßSÌæÚU ãñÐ ×ñçÍÜè ÂýÎðàæ ×ð´ ÜôçÚU·¤
¥õÚU ãÚUßæ-ãÚUßæ ·¤è »æÍæ ¥çÏ·¤ »æ§ü ÁæÌè ãñÐ ÖôÁÂéÚUè ×ð´ §âð ÒÜôçÚU·¤èÓ ·¤ãÌð ãñ´Ð §â·Ô¤ ç×ÁæüÂéÚUè M¤Â ·¤ô
ÇŽËØê. ·ýꤷ¤ Ùð °·¤˜æ ç·¤Øæ ãññÐ §â Üô·¤»æÍæ ·Ô¤ Àžæèâ»É¸è M¤Â ·¤æ ȤæÎÚU ßñçÚUØÚU °çËßÙ Ùð ¥´»ýðÁè ×ð´ ¥ÙéßæÎ
ç·¤Øæ ãñÐ §â Âý·¤æÚU çã´Îè ·¤è ÂýæØÑ âÖè ÕôçÜØô´ ×ð´ ÜôçÚU·¤ ·Ô¤ ¿çÚU˜æ ·¤æ ߇æüÙ ãñÐ ÜôçÚU·¤ ÖæÚUÌèØÌæ âð ¥ôÌÂýôÌ
°·¤ Âýð×è ¥õÚU ßèÚU ÂéL¤á ã´ñÐ
Vijaymal:
He is one of the central characters of the tales of valour related in Bhojpuri folksongs. Vijaymal,
who was a Teli by caste, is also referred to as Kunwar Bijai. Like Lorik, he too symbolized medieval
bravery and magnanimity. In Vijaymal’s tales, the description of marriage and love takes the
backseat while battles occupy centre stage. The folksongs, which are sung only in Bhojpuri, are
about a unique combination of romance and valour. Kunwar Vijaymal represents that ideal of
Indian bravery which is a combination of maturity, patience and valour.
çßÁØ×Ü Ñ
ÖôÁÂéÚUè ·¤è ßèÚU»æÍæˆ×·¤ Üô·¤»æÍæ¥ô´ ×ð´ ÒçßÁØ×ÜÓ ¥Íßæ Ò·¤é¡ßÚU-çÕÁ§üÓ ·¤æ Âý×é¹ SÍæÙ ãñÐ çßÁØ×Ü
ÌðÜè ÁæçÌ ·Ô¤ ÍðÐ ßèÚU ÜôçÚU·¤ ·Ô¤ â×æÙ çßÁØ×Ü Öè ׊ØØé»èÙ ßèÚUÌæ ¥õÚU ©ÎæÚUÌæ ·Ô¤ ÂýÌè·¤ ãñ´Ð çßÁØ×Ü ·¤è
·¤ãæÙè ×ð´ çßßæã Âýâ´» »õ‡æ ¥õÚU Øéh ÂýÏæÙ ÕÙ ÁæÌæ ãñÐ ·Ô¤ßÜ ÖôÁÂéÚUè ÂýÎðàæ ×ð´ »æØð ÁæÙð ßæÜð §â »èÌ ×ð´ ßèÚU
ÚUâ ¥õÚU oë´»æÚU ÚUâ ·¤æ ÕðÁôÇ â×æ»× ãñÐ ·¤é¡ßÚU çßÁØ×Ü ÖæÚUÌèØ ßèÚUÌæ ·Ô¤ ©â ¥æÎàæü ·¤ô ÂýSÌéÌ ·¤ÚUÌð ãñ´, çÁâð
ÒÏèÚUßèÚUÓ ·¤ãæ ÁæÌæ ãñÐ
Bala Lakhandar:
He is the key character of the folktale Sati Bihula. The song that tells this tale is sung widely, all the way from the Bhojpur and Mithilanchal regions of Bihar to Bengal, to Basti, Gonda
and Gorakhpur districts of Uttar Pradesh. The central character of this folktale is Bihula,
who tries everything to revive her dead husband Lakhandar. The tale reminds one of the
Puranic story of Savitri and Satyavan. The name of Bala Lakhandar’s father is Chandu Sahu.
Obviously, Bala Lakhandar comes from a Sahu family. In the Mithilanchal, this folktale is
called Bihula Vishhari and its writer is said to be Kosho Saav. In the Bengali version of this
folktale, Chandu Sahu is given more prominence than Bihula. Sati Bihula also includes a
description of how Bala Lakhandar gets attracted to the ethereal beauty of Bihula.
ÕæÜæ ܹ´ÎÚU Ñ
ÕæÜæ ܹ´ÎÚU Üô·¤»æÍæ ÒâÌè çÕãéÜæÓ ·Ô¤ Âý×¹
é ¿çÚU˜æ ãñд Õ´»æÜ Ì·¤ çßSÌæçÚUÌ Øã Üô·¤»æÍæ â×SÌ
ÖôÁÂéÚUè ÂýÎàð æ, ¥´» ÂýÎàð æ ß ç×çÍÜæ´¿Ü âð Üð·¤ÚU ÕSÌè, »ô´Çæ °ß´ »ôÚU¹ÂéÚU çÁÜô´ Ì·¤ »æ§ü ÁæÌè ãñÐ ÒâÌè
ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
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çÕãéÜæÓ ·¤è Üô·¤»æÍæ ×𴠷Ԥδ èý Ø ¿çÚU˜æ çÕãéÜæ ãñ Áô ¥ÂÙð ÂçÌ ÕæÜæ ܹ´ÎÚU ·Ô¤ ÂéÙÁèüßÙ ·Ô¤ çÜ° ¥Ùð·¤ ÂýØæâ ·¤ÚUÌè ãñÐ çÕãéÜæ ·¤æ ¿çÚU˜æ âæçߘæè ¥õÚU âˆØßæÙ
·¤è ÂõÚUæç‡æ·¤ ·¤Íæ ·Ô¤ âæçߘæè Âæ˜æ âð ×ðÜ ÚU¹Ìæ ãñÐ ÕæÜæ ܹ´ÎÚU ·Ô¤ çÂÌæ ·¤æ Ùæ× ¿´Îê âæã ãñ, ÁæçãÚU ãñ ç·¤ ÕæÜæ ܹ´ÎÚU âæãê ÂçÚUßæÚU âð ¥æÌð ãñд ç×çÍÜæ´¿Ü ×ð´
Øã Üô·¤»æÍæ ÒçÕãéÜæ çßàæãÚUèÓ ·Ô¤ Ùæ× âð ØæÌ ãñ ¥õÚU §â·Ô¤ ÚU¿çØÌæ ·Ô¤àææð âæß ÕÌæ° ÁæÌð ãñд Õ´»æÜ ·¤è §â Üô·¤»æÍæ ×ð´ ¿´Îê âæã ·¤ô çÕãéÜæ âð ¥çÏ·¤
×ãˆß ç×Üæ ãñÐ ÒâÌè çÕãéÜæÓ ×ð´ çÕãéÜæ ·Ô¤ ¥Üõç·¤·¤ Üæß‡Ø âð ¥æ·¤çáüÌ ãô·¤ÚU ÕæÜæ ܹ´ÎÚU ·¤æ ©â·Ô¤ Âý×ð ·¤ô ÂæÙð ·¤æ Âý‡æØæØæÙ ãñÐ
Guliya Mai:
An OBC, Gulia Mai belonged to what is now Ghazipur district in Uttar Pradesh. Emperor Ashoka had a pillar erected in her name.
That Ashoka was moved to do this shows what a great warrior Gulia Mai must have been.
»éçÜØæ ×æ§ü Ñ
©žæÚU ÂýÎðàæ ·Ô¤ ßÌü×æÙ »æÁèÂéÚU çÁÜð ·¤è »éçÜØæ ×æ§ü ¥ôÕèâè ÌÕ·Ô¤ âð Íè´Ð »éçÜØæ ×æ§ü ·¤è S×ëçÌ ×ð´ â×ýæÅU ¥àææð·¤ mæÚUæ çßàææÜ·¤æØ SÌ´Ö SÍæçÂÌ
ç·¤Øæ »ØæÐ ¥æ âô¿ â·¤Ìð ãñ´ ç·¤ »éçÜØæ ×æ§ü ç·¤ÌÙè ÂýÌæÂè ßèÚUæ´»Ùæ ãô´»è ç·¤ â×ýæÅU ¥àææð·¤ Ùð ©Ù·¤è S×ëçÌ ×ð´ SÌ´Ö SÍæçÂÌ ·¤ÚUßæØæÐ
Sohani:
Sohani is the protagonist of Punjab’s famous love story Sohani-Mahiwal. Devendra Satyarthi has
written that Sohani is the daughter of a potter and lives in a village on the banks of the Chenab.
Mahiwal, a prince, is bowled over by the beauty of Sohani and decides to stay put just opposite her
village. Sohani-Mahiwal is a story of platonic love. Everyday, Sohani swims across the river – using an
earthen pitcher to keep herself afloat – to meet her sweetheart. She hides the pitcher in the bushes
near the river. One day, her sister-in-law replaces the baked pitcher with an unbaked one. With the
name of her lover on her lips, Sohani drowns in the river as the unbaked pitcher melts away. Sohani
is a symbol of ideal love.
âôã‡æè Ñ
âôã‡æè ´ÁæÕ ·¤è Âýð× »æÍæ Òâôã‡æè ×ãèßæÜÓ ·¤è ÙæçØ·¤æ ãñÐ Îðßð‹Îý âˆØæÍèü Ùð çܹæ ãñ ç·¤ âôã‡æè °·¤ ·¤éãæÚU
·¤è ·¤‹Øæ ãñ ¥õÚU ç¿Ùæß ·Ô¤ ÌèÚU ÂÚU °·¤ »æ¡ß ×ð´ ÚUãÌè ãñÐ ßãè´ ×ãèßæÜ °·¤ ÚUæÁ·¤é×æÚU ãñ ¥õÚU âôã‡æè ·Ô¤ M¤Â-ÚU´» ÂÚU
×é‚Ï ãô·¤ÚU ©â·Ô¤ »æ¡ß ·Ô¤ Æè·¤ âæ×Ùð ÏêÙè ÚU×æ·¤ÚU ÕñÆ ÁæÌæ ãñÐ Òâôã‡æè ×ãèßæÜÓ âæçˆß·¤ Âýð× ·¤è ¥×ÚU »æÍæ ãñÐ
âôã‡æè çÙˆØÂýçÌ ƒæǸð ÂÚU ÌñÚU·¤ÚU ¥ÂÙð çÂýØÌ× ×ãèßæÜ ·Ô¤ Âæâ ÁæØæ · ÚUÌè ÍèÐ âôã‡æè ¥ÂÙæ ÂP¤æ ƒæǸæ ç¿Ùæß ·Ô¤
ç·¤ÙæÚUð ÛææǸè ×ð´ çÀÂæÌè ÍèÐ °·¤ çÎÙ ©â·¤è ÙÙÎ Ùð ÂP¤ð ƒæǸ𠷤è Á»ã ·¤‘¿æ ƒæǸæ ÚU¹ çÎØæÐ ©â ·¤‘¿ð ƒæǸð ·Ô¤
âãæÚUð ÙÎè ÂæÚU ·¤ÚUÌð âôã‡æè ¥ÂÙð çÂýØÌ× ·¤æ Ùæ× ÜðÌð ãé° ÇêÕ »§üÐ âôã‡æè ¥‹æ‹Ø Âýð× ·¤è ç×âææÜ ãñÐ
Dayal Singh:
He is the hero of the Maithili folktale Durla Dayal. In the folktale, Dayal Singh introduces himself: “My name is Durla Dayal,
village Bharoda. My father’s name is Vishambhar Sahni and my mother’s name is Gajmoti.” Dayal Singh is not only the valiant folk
hero of the Nishads but also the deity of Mallahs (boatmen). He is a Mallah by caste but is an accomplished dancer too – that is
why he is also known as natua (dancer). In Angika, he is referred to as Natua Dayal and is married to Amrautia, the daughter of
Bhaura Godin. All the sisters of Amrautia have already lost their husbands. So, Dayal Singh travels to Kamakhya to seek divine
blessings. After coming back from there and crossing a series of hurdles, he brings his wife home. The tale reveals Dayal Singh’s
exemplary courage.
ÎØæÜ çâ´ã Ñ
×ñçÍÜè Üô·¤»æÍæ ÒÎéÜÚUæ ÎØæÜÓ ·Ô¤ ÙæØ·¤ ÎØæÜ çâ´ã ãñ´Ð §â Üô·¤»æÍæ ×ð´ ÎØæÜ çâ´ã ¥æˆ×ÂçÚU¿Ø ÎðÌð ãé° ·¤ãÌæ ãñ ç·¤ ×ðÚUæ Ùæ× ÎéÜÚUæ
ÎØæÜ, ƒæÚU ÖÚUõǸæ, çÂÌæ ·¤æ Ùæ× çßàß´ÖÚU âãÙè ¥õÚU ×æÌæ ·¤æ Ùæ× »Á×ôÌè ãñÐ Øã ÎØæÜ çâ´ã ÎÚU¥âÜ çÙáæÎ ·¤éÜ ·Ô¤ ßèÚU »æÍæÙæØ·¤ °ß´
ׄæãô´ ·Ô¤ Üô·¤ÎðßÌæ Öè ãñ´Ð ßð ÁæçÌ ·Ô¤ ׄæã ãñ´ ÂÚU ÙëˆØ çÙÂé‡æÌæ ·Ô¤ ·¤æÚU‡æ ©‹ãð´ ÒÙÅUé¥æÓ (ÙÌü·¤) Öè ·¤ãæ ÁæÌæ ãñ §âèçÜ° ¥´ç»·¤æ ×ð´ ©‹ãð´
ÒÙÅUé¥æ ÎØæÜÓ ·Ô¤ Ùæ× âð ÁæÙæ ÁæÌæ ãñÐ ©Ù·¤æ çßßæã ¥´ç»·¤æ Üô·¤»æÍæ ×ð´ ÖõÚUæ »ôçɸ٠·¤è ÕðÅUè ¥×ÚUõçÌØæ âð ãé¥æ ãñÐ ¥×ÚUõçÌØæ ·Ô¤ çßßæã
âð Âêßü ©â·¤è çÁÌÙè ÕãÙô´ ·Ô¤ çßßæã ãé° ãñ´, âÖè ·Ô¤ ÎêËãô´ ·¤ô ÕãéÚUæ »ôçɸ٠¹æ ¿é·¤è ãñ §âèçÜ° ÎØæÜ çâ´ã Ò»ßÙæÓ ·Ô¤ Âêßü çâçh ·Ô¤ çÜ°
·¤æ×M¤Â ·¤æ×æØæ ÁæÌð ãñ´Ð çâçh Âýæ#·¤ÚU ÂéÙÑ çßçßÏ ÕæÏæ¥ô´ ·¤ô ÂæÚU ·¤ÚUÌð ãé° Â%è ·¤ô ƒæÚU Üð ¥æÌð ãñ´Ð §â×ð´ ÎØæÜ çâ´ã ·¤æ ÂÚUæR¤× ©fæçÅUÌ
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37
BAHUJAN
38
FOLKLORES
OCTOBER 2014 | FORWARD Press
Bisunath:
Bisunath is the central character of the Angika folktale Baba Bisunath. It is believed that Bisunath lived during the reign of
Mohammed Shah (1719-48). His father was Baljeet Gop while his mother was Champawati, who lived in Bhitti Chanel Nagar. His
younger brother was Avahd Manhaun and his elder sister Bhagomanti. They owned 90 lakh cows. In the month of Magha he reached
the village for gauna. After gauna, he started for Bathan, where he lived. On the way, he had to cross the Kosi River. He asked Mohan
Mandal to get a boat to take him across the river but Mohan tried to wriggle out of the task by giving some excuse. One day, there was
a quarrel between Bisunath and Mohan. On hearing about the quarrel from her son Mohan, an enraged Bhauran sent Lilia, the
tigress, to Bisunath. He, however, did not hurt the tigress and allowed himself to be killed, with the name of his mother Gaheli on his
lips. Later, when 700 tigers came to the village, people started offering milk to Bisunath, who became a symbol of sacrifice. Though
he was very strong and had supernatural powers, he did not harm a female animal.
çÕâéÙæÍ Ñ
¥´ç»·¤æ Üô·¤»æÍæ ÒÕæÕæ çÕâéÚUæòÍÓ ·Ô¤ ·Ô¤´ÎýèØ ¿çÚU˜æ çÕâéÙæÍ ãñ´Ð ×æÙæ ÁæÌæ ãñ ç·¤ ÕæÕæ çÕâéÙæÍ ×éã×Î àæææã ·Ô¤ àææâÙ·¤æÜ (v|v~-y} §ü.) ×ð´
×õÁêÎ ÚUãð ãô´»ðÐ §Ù·Ô¤ çÂÌæ ·¤æ Ùæ× ÕæÜÁèÌ »ô ¥õÚU ×æ¡ ·¤æ Ùæ× ¿´ÂæßÌè Íæ, Áô çÖ_è ¿ÙðÜ âÕôÚU Ù»ÚU ·Ô¤ ßæâè ÍðÐ ©Ù·Ô¤ ÀôÅUð Öæ§ü ·¤æ Ùæ× ¥ßÏ
׋ãõÙ ¥õÚU ÕǸè ÕãÙ ·¤æ Ùæ× Öæ»ô×´Ìè ÍæÐ ©Ù·Ô¤ Âæâ ÙŽÕð Üæ¹ »æØð´ Íè´ ¥õÚU ª¤¡¿è ¿ÚUæâè ×ð´ ©Ù·¤æ ÕÍæÙ ÍæÐ ×æƒæ ×ãèÙð ×ð´ ßð »ßÙæ ·Ô¤ çÜ°
»æ¡ß ¥æØð, »ßÙæ ·Ô¤ ÕæÎ ßð ÂéÙÑ ÕÍæÙ ·Ô¤ çÜ° ¿Ü çÎØð, ÚUæSÌð ×ð´ ·¤ôâè ÙÎè ÂǸÌè ÍèÐ ©‹ãô´Ùð Ùæß ·Ô¤ çÜ° ×ôãÙ ×´ÇÜ ·¤ô ÕéÜæØæ ç·¤´Ìé ×ôãÙ ×´ÇÜ
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Ranjha:
Ranjha is the hero of the Punjabi folktale Heer-Ranjha. He is born into a Muslim Jat family at a
place called Takht Hazare on the banks of the Chenab . He falls in love with Heer, a ravishing beauty
who lives at a place called Jhang on the other side of the river. Heer is also in love with him and
hence asks her father to hire Ranjha for grazing his buffaloes. Heer goes to the forests every day,
carrying delicious food for Ranjha. She is married to a young man, Saida, of Khaida caste, who lives
at Rangpur but Heer somehow,manages to remain a virgin. Ranjha reaches the place of Heer’s husband and manages to free her through trickery. Heer returns to her father’s place. Promising
Ranjha that he would let his daughter marry him, Heer’s father asks him to come with a baraat.
However, once Ranjha leaves, Heer’s father murders her. Unable to bear the shock, Ranjha dies.
Heer-Ranjha is one of the immortal love stories of our country.
ÚUæ¡Ûææ Ñ
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Sorthi:
Sorthi, a great beauty, is the heroine of a Kaurvi folktale. She belongs to a family of potters. She has a crush on a Banjara
called Tapsi and elopes with him. Then the king Oda enters the narrative. He wants to marry Sorthi. He sends his nephew to
Tapsi to ‘free’ Sorthi but she then falls in love with the nephew. A battle ensues between the king and his nephew in which the
latter is killed but rather than marrying the king, Sorthi prefers to commit sati. Besides Bhojpuri, Sorthi’s folktale is also sung
in Maithili and Magahi. Sorthi’s idealism and commitment are central to the story.
ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
ÕãéÁÙ
Üæ𷤻æÍæ°´
RATHER THAN MARRYING THE KING, SORTHI PREFERS TO COMMIT SATI. ...
SORTHI’S IDEALISM AND COMMITMENT ARE CENTRAL TO THE STORY
âôÚUÆè ÚUUæÁæ âð çßßæã ·¤ÚUÙð ·Ô¤ ÕÁæ° âÌè ãôÙæ Ââ´Î ·¤ÚUÌè ãñÐ §â Üô·¤»æÍæ ×ð´
¥æÎàæü ¥õÚU SÈê çÌü ·¤æ ·Ô¤´Îý âôÚUÆè ·¤æ ÁèßÙ ¿çÚU˜æ ãñ
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Kalar Sundari:
The tale Kalar Sundari or Bahadur Kalarin is told in the form of a song. The story is about a place called Sorar, now in the Balod
tehsil of Durg district in Chhattisgarh. In Sorar, Bahadur Kalarin and her son are worshipped as village deities. Kalar Sundari, belonging to the Kalar caste, was extremely good-looking. Mesmerised by her beauty, a prince forcibly marries her and abandons her after
she becomes pregnant. A son is born and is named Chacchan Chora. Once he grows up, he realizes how his mother was cheated. Out
of revenge, he starts abducting daughters of feudal families and marrying them. He abducts eight Kori girls but he is still dissatisfied.
Kalar Sundari, on the other hand, cannot bear to see the pain and distress of the abducted girls. One day, she pushes her son into a
well and then commits suicide by stabbing herself with a katar (dagger). The son performs his duty towards his mother, the mother
towards society.
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·¤ÜæÚU âé´ÎÚUè Øæ ÕãæÎéÚU ·¤ÜæçÚUÙ ·¤æ ·¤Íæ-»èÌ Àžæèâ»É¸ ·Ô¤ Îé»ü çÁÜð ·¤è ÕæÜõÎ ÌãâèÜ ×ð´ çSÍÌ âôÚUÚU âð ÁéÇ¸è °·¤ Üô·¤»æÍæ ãñÐ âôÚUÚU ×ð´ ÒÕãæÎéÚU
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ÕÌæØæ ÁæÌæ ãñ ç·¤ ©âÙð ¥æÆ ·¤ôÚUè ·¤‹Øæ¥ô´ ·¤æ ¥ÂãÚU‡æ ç·¤ØæÐ ÕæßÁêÎ §â·Ô¤ ßã â´ÌéC Ùãè´ ÍæÐ ·¤ÜæÚU âé´ÎÚUè ¥ÂNÌ çS˜æØô´ ·¤è ßðÎÙæ âð Îé¹è ÍèÐ
°·¤ çÎÙ ©âÙð ¥ÂÙð Âé˜æ ·¤ô ·¤é¡° ×ð´ ɷԤܷ¤ÚU ·¤ÅUæÚU âð ¥æˆ×ãˆØæ ·¤ÚU ÜèÐ §Uâ ·¤Íæ ·¤æð Îð¹Ùð ·¤æ °·¤ ÙÁçÚUØæ ØãU ãñU ç·¤, Áãæ´ ×æ¡ Ùð â×æÁ-Ï×ü
çÙÖæØæ ßãè´ Âé˜æ Ùð ×æÌë-Ï×ü ·¤æ ÂæÜÙ ·¤ÚUÌð ãéØð â×æÁ ·Ô¤ â×ÿæ ¥æÎàæü SÍæçÂÌ ç·¤ØæÐ
These are but a few of the better known folktales of
valiant and/or romantic OBCs heroes and heroines.
Since most of these largely remain as part of the oral
folklore, the challenge is for Bahujan academics to
begin to record and document these before they fade
away under the onslaught of the mass media. Instead,
the media need to harnessed as tools to capture and
propagate this rich treasury of our culture.
Rajendra Prasad Singh is a well-known linguist and Hindi critic. He is a Professor
of Hindi in the SP Jain College, Sasaram (Bihar).
Øð ßèÚU Øæðhæ ¥õÚU M¤×æÙè ¥ôÕèâè ÙæØ·¤-ÙæçØ·¤æ¥ô´ ÂÚU
¥æÏæçÚUÌ ¿éçÙ‹Îæ Üô·¤·¤Íæ°¡ ãñ´Ð §Ù×ð´ âð ¥çÏ·¤æ´àæ ·Ô¤ßÜ
ßæç¿·¤ ÂÚU´ÂÚUæ ×ð´ ÁèçßÌ ãñ´Ð ÕãéÁÙ çàæÿææçßÎô´ ·Ô¤ âæ×Ùð
¿éÙõÌè Øã ãñ ·¤è ×èçÇØæ ·Ô¤ ¥ÙßÚUÌ ã×Üð ·Ô¤ ¿ÜÌð §Ù
·¤Íæ¥ô´ ·Ô¤ ÁÙ×æÙâ âð çßS×ëÌ ãôÙð ·Ô¤ ÂãÜ𠧋ãð´ çÜç¹Ì
SßL¤Â Îð çÎØæ ÁæØðÐ ÕçË·¤ ×èçÇØæ ¥æñÚU àææðŠæ â´SÍæÙæð´ ·¤æ
§SÌð×æÜ ã×æÚUè âæ´S·¤ëçÌ·¤ çßÚUæâÌ ·Ô¤ §â ¹ÁæÙð ·¤ô
â´ÚUçÿæÌ ¥õÚU Âý¿æçÚUÌ ·¤ÚUÙð ·Ô¤ çÜ° ç·¤Øæ ÁæØðÐ
ÚUæÁð´Îý ÂýâæÎ çâ´ã ØæçÌÂýæ# Öæáæ ßñ™ææçÙ·¤ ß çã´Îè ·Ô¤ ¿ç¿üÌ ¥æÜô¿·¤ ãñ´Ð ßð °âÂè ÁñÙ
·¤æòÜðÁ, âæâæÚUæ× (çÕãUæÚU) ·Ô¤ SÙæÌ·¤æðžæÚUU çã´Îè çßÖæ» ×ð´ ÂýæŠØæ·¤ ãñ´Ð
39
BAHUJAN
40
SONGS
OCTOBER 2014 | FORWARD Press
Bhojpuri songs of toil
ÖôÁÂéÚUè Ÿæ× »èÌ
THESE WOULD REVEAL THAT, AS OPPOSED TO
THE PARASITIC EXISTENCE OF THE DWIJ CASTES,
WORK AND PRODUCTION HAVE BEEN THE
PRIME VALUES OF SHRAMAN CULTURE
Øã âæȸ ãñ ç·¤ çmÁ â´S·¤ëçÌ ·¤è ÂÚUÁèçßÌæ
·Ô¤ çßÂÚUèÌ Ÿæ× ¥õÚU ©ˆÂæÎÙ Ÿæׇæ â´S·¤ëçÌ
·Ô¤ ÁèßÙ ×êËØ ÚUãð ãñ´
JITENDRA KUMAR YADAV
B
ahujan culture is also known as Shraman or Arjak culture.
The beauty of this Shraman culture manifests itself in
almost all parts of the country in the traditional songs of
the different castes of the Bahujan community. These
labour songs must have been composed to help the working class lessen or forget its fatigue. Here are some casteand profession-specific labour songs of the Bhojpuri area:
Key songs of Aheers:
Many songs, dances and folk tales are popular
among the Aheer or Yadav caste in the Bhojpuri area.
Birha, Pharuwahi (Ahirau dance), Lorikayin or Chaneni
are the key ones among them, which can still be heard
and seen in the Bhojpuri area.
Birha : As its name suggests, Birha is a song of virah
(separation from one’s beloved). It is mainly sung while
grazing cattle. When the shepherd, putting his finger one
ear, raises the taan, it seems as if he is pouring out the
pain of the entire society. In one of the Birhas, an elderly
lady sermonizes young girls, “Pisna ke parikal musaria,
tusaria; doodhwa ke parikal bilar; aapam jobanwa
sambhariye e bitiywa, rahri mein lagal ba hundar” (Just
as the flour stored in the house has to be protected from
rats and milk from cats so should you protect your
youth, for people with evil designs are eyeing them).
Õ
çÁÌð´Îý ·¤é×æÚU ØæÎß
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çÕçÅUØßæ, ÚUãÚUè ×ð´ Üæ»Ü Õæ ãéò´Ç¸æÚUÐÓ ØæÙè, ÒçÁâ
ȤæòÚUßÇüU Âýðâ ¥€ÅêUÕÚU 2014
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Of late, Birhas describing specific incidents are becoming popular. The hinterland of Ghazipur, Azamgarh and
Banaras are known for Birha.
Faruwahi Geet: Associated with the Yadav caste, this is a
khela (sports) song. The singers perform various stunts
while singing these songs. The stunts are mainly related to
wrestling, and the songs are about valour and courage. They
are sung by groups of up to ten. Some play instruments
such as nagara, kartar and phar made of iron. The instrumentalists form a circle inside which the singers perform
stunts.
Lorikayan: This is the traditional storytelling song of the
Yadavs. It has three different versions. In the Maithili and
Maghahi areas it is called Lorikayan. In Bhojpuri area it is
called Loriki and Lorikayan and in the Awadhi region,
Chaneni. This story is based on the romance of Lorik and
Chanda.
Songs of Dhobhis: The songs sung by the Dhobhi caste,
whose members have traditionally washed clothes for a living, are known as Dhobhiyau songs. In one such song, a
dhobhi is telling his wife, “Tomorrow we have to the ‘ghat’
[The place on the bank of the river where clothes are
washed] so prepare moti litti [a thick roti] and don’t forget to
carry soap, tobacco and some fire.” The song goes like this:
“Moti-moti litiya lagehe dhobiniya ki bihine chale ke ba
ghat, teenahi cheezen mat bhulehe dhobhania ki tikiya,
tamaku, thoda aag.”
During their festivals, members of the Dhobhi caste sing
and dance in groups. They play an instrument called hudka
in these songs and dances, which are also called hudka
dances.
Songs of Kahars: The traditional work of this caste is carrying the doli or palki (palanquin). While taking the newlywed bride to her in-laws’ place, the Kahar sings, Budwa
kaharwa ke aayee budhaia, to phekein talone mein jaal (The
Kahar is old but he is still casting a net in the pond to catch
fishes) to lighten the burden on his shoulders and forget his
fatigue for a moment.
Songs of Telis: The Teli caste is traditionally engaged in
extracting oil from oilseeds. Earlier, a bullock-driven contraption called kolhu was used for the purpose. The Teli
would start running the kolhu well before sunrise. While
walking behind the bullock in the dark, he would sing songs
that touched one’s heart. Besides love and romance, the
songs are also about their work. One of the songs refers to
ghani and extraction of oil using it. Kauni ki junia telin ghania are lagawe. Are kauni junjiya na. Koilari sabad sunaye ki
kauni junia na. Adhi kee ratia Teliin ghania lagawe, ki pichli
ratia na. Koilari sabad sunawe ki pichli ratia na (Oh Telin,
when did you set up the ghani and when did I hear the call
of the cuckoo? The Telin set up the ghani at midnight and I
heard the call of the cuckoo last night).
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ÂǸèÐÓ
41
BAHUJAN
42
SONGS
OCTOBER 2014 | FORWARD Press
Gond songs: The traditional occupation of the Gond caste is
fetching water and cutting wood for fuel. The women of the
community cook foodgrains in furnaces. They dance on festive
occasions. The Gondau dance is a fine example of folkdance. In
one of the Gond songs, a woman says that a thief came disguised as her sweetheart and stole her bracelet (Khur khur khur
khur tati bole, hum jaani piyawa mor, piywa ke bhese ayele,
kangna le gayele chor).
Jantsar: Until some years ago, wheat was ground in a handoperated stone mill called jaanta. The songs that were sung by
women while working on the jaanta were called Jantsar. In one
of the songs, a woman says, “Aey Ram Hari more gayle videswa,
sakal dukhwa deye gayele ho ram. Aer sasu nanadiya birahi
boleli, kekar kamiya khadbu ho ram” (My husband has gone to
some other city. That is why my mother-in-law and my sisterin-law ask whose income will feed me). It may be mentioned
here that folk artiste Bhikhari Thakur has extensively used
Jantsar songs in his play Videsiya.
Ropni-Sohni: These are the songs women agricultural
labourers sing during planting and harvesting. These songs
beautifully depict the bittersweet exchanges in a family. See the
pain of being away from one’s beloved in these lines: Nandi
jhargava kayli, piya pardes gayle. Kiya ho rama, bhauji roveli
chatia phate ho ram (My sister-in-law quarrels with me. My
beloved has gone to another place and her bhauji [ie the singer]
is crying).
Thus, these songs, besides depicting the various occupations
of the working class, also underline the close proximity of the
Bahujan castes with nature. The pain of the large-scale migration
from the region in search of employment is also reflected in these
songs, particularly in those sung by women. A detailed and comprehensive study of these songs would reveal that, as opposed to
the parasitic existence of the Dwij castes, work and production have been the prime values of Shraman culture.
Jitendra Kumar Yadav is president of All India Backward Students’ Forum and has
researched on plays of Bhikhari Thakur and Bhojpuri society
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ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
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ÂçÚUßÌüÙ
43
Smashing Brahminical Gods
Constructing Dalitbahujan Icons
September 5 as Teachers’ Day : A Critique
Õýæã‡æßæÎè ÂýÖé¥ô´ ÂÚU ¿ôÅU
ÎçÜÌÕãéÁÙ çßÖêçÌØô´ ·¤æ çÙ×æü‡æ
z çâÌÕÚU ·¤ô çàæÿæ·¤ çÎßâ Ñ °·¤ ¥æÜô¿Ùæ
ABHAY KUMAR
S
ince 1962 India’s schools and educational institutions have
been observing 5 September as Teachers’ Day. It is the birth
anniversary of the first vice-president and second
president of independent India, Dr Sarvepalli Radhakrishnan (1888-1975). More recently, a section of Dalits – mostly
students, activists and intellectuals at public universities –
has been increasingly denouncing this practice. They contend that the birthday of Radhakrishnan, a Brahmin,
should no longer be held as Teachers’ Day because he had
made no contribution to the educational upliftment of the
majority lowered castes and classes. Instead they exhort
people to observe National Teachers’ Day on 3 January, the
birth anniversary of the 19th-century backward caste
social reformer and teacher, Savitribai Phule (1831-1897).
Savitribai Phule as educationist icon
According to her biographer, M. G. Mali (Krantijyoti Savitribai Phule, 2005), Savitribai Phule was taught by her
young husband, Jotiba in a school run under the shade of a
mango tree. Access to education enabled her to become
aware about egalitarian movements around the world –
she managed to read the biography of Thomas Clarkson
(1760-1846), who fought for the liberation of African Americans. Later, when she became a teacher, there was opposition from reactionary Brahmins, who pelted her with
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CULTURE
44
CHANGE
OCTOBER 2014 | FORWARD Press
THE BIRTHDAY OF RADHAKRISHNAN, A BRAHMIN, SHOULD NO
LONGER BE HELD AS TEACHERS’ DAY BECAUSE HE HAD MADE NO
CONTRIBUTION TO THE EDUCATIONAL UPLIFTMENT OF THE
MAJORITY LOWERED CASTES AND CLASSES
ÚUæÏæ·¤ëc‡æÙ, Áô ç·¤ °·¤ Õýæ±×‡æ Íð, ·Ô¤ Á‹×çÎßâ ·¤ô çàæÿæ·¤ çÎßâ ·Ô¤
M¤Â ×ð´ Ùãè´ ×ÙæØæ ÁæÙæ ¿æçã° €UØô´ç·¤ ©‹ãô´Ùð Ùè¿è ÁæçÌØô´ ¥õÚU ß»ô´ü ·Ô¤
ÖæÚUÌ ·Ô¤ Õãéâ´Ø·¤ Üô»ô´ ·Ô¤ àæñÿæç‡æ·¤ ©óæØÙ ·Ô¤ çÜ° ¤·é¤À Ùãè´ ç·¤Øæ
stones and flung dung on her in order to “save” their orthodox
Hindu religion. While frustrated Brahmins were unable to deter
the zeal of the young Phule couple for imparting education, they
succeeded in reasoning with her father-in-law, Govinda Rao, to
force them to leave his family home. She preferred eviction, along
with her husband, from home to giving up her mission of
education for all.
Despite the opposition, the Phules continued to persuade
parents to send their daughters to their schools. As a result of their
hard work, 18 schools were opened from 1848 to 1852. Her dedication to spread education, particularly among Dalitbahujans, is
self-evident from a few lines of her poem. “All gets lost without
knowledge … We become animal without wisdom … So learn and
break the chains of caste … Throw away the Brahman’s scriptures
fast.”
Dalitbahujan assertion at HCU, JNU
Though it has been claimed that Savitribai Phule’s birth
anniversary has been celebrated as Teachers’ Day by the radical
Dalit Panther since the 1970s, the intensified campaigns,
particularly at public universities, have been observed in the last
few years. This article focuses on such activism at India’s two prestigious universities, Hyderabad Central University (HCU) and
Jawaharlal Nehru University (JNU), where Dalitbahujan politics
are particularly strong.
Bahujan Student Front (BSF), a Dalit organisation active at
HCU since its formation in 2007, has been celebrating the birth
anniversary of Savitribai Phule as Teachers’ Day for the past few
years. In its 2013 pamphlet, the BSF offered its justification for this:
“Education was denied to the Bahujan Samaj under the barbaric
Brahmanical reign; despite this, Savitribai Phule made radical
efforts to enlighten the mulnivasis [aboriginals] of India by taking
up education as the weapon for emancipation.”
Dalit ideology views Brahminism as a primary contradiction
and education as one of the most important means for liberation.
It therefore opposes the observance of Teachers’ Day on the birth
anniversary of a Brahmin who is alleged to have been an apologist
of Hinduism/Brahminism as a scholar of comparative religion.
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ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
â´S·¤ëçÌ
ÂçÚUßÌüÙ
parted education to
“As Brahmins never im
e Dalitbahujans, Savitri
others, especially to th
and Jotiba Phule were
sb
hu
r
he
d
an
e
ul
Ph
i
Ba
a revolutionary step to
instrumental in taking
jans sections.” - a 2012
educate the Dalitbahu
e blog of S. Swaroop
pamphlet posted on th
HCU
Sirapangi, a student of
ÚU ÎçÜÌ ÕãéÁÙô´,
¿ê´ç·¤ Õýæ±×‡æ ·¤Öè ÎêâÚUô´ ß çßàæðá·¤ ©Ù·Ô¤ ÂçÌ
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Similarly, S. Swaroop Sirapangi, a student of HCU with Dalitbahujan ideological persuasion, posted a pamphlet in 2012 on
his blog that said Savitribai Phule, unlike Radhakrishnan,
deserved to be recognised as a true educator, for she, along with
her husband Jotiba Phule, was in the forefront of spreading
education, particularly among women and lower castes as early
as the middle of the 19th century. “As Brahmins never imparted
education to others, especially to the Dalitbahujans, Savitri Bai
Phule and her husband Jotiba Phule were instrumental in
taking a revolutionary step to educate the Dalitbahujans
sections.”
A web portal Dalit Muslims Voice also supports the Dalits’ demand. It praises Savitribai Phule as “a radical exponent of mass
and female education”, “a champion of women’s liberation”, “a
pioneer in engaged poetry”, “a courageous mass leader”
fighting against “upper caste atrocities”. The Pasmanda
Muslims and Dalit and backward-caste Muslims allege that
they face exploitation and humiliation at the hands of upper
caste Ashraf Muslims. As a result they have forged an alliance
with lower castes of Hindus and other religious communities.
In JNU, too, the United Dalits Students Forum (UDSF) has
been organizing seminars, holding public meetings and taking
out political processions on this issue. JNU’s traditionally
strong left students’ organisations, which have ignored
Dalitbahujan icons in the past, have now no hesitation in wearing Phule’s badge on their sleeves. In short, while smashing
Brahmin gods, the Dalitbahujans are simultaneously
discovering their own icons.
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45
CULTURE
46
CHANGE
OCTOBER 2014 | FORWARD Press
To understand this phenomenon, let me draw on the work
of social historian Badri Narayan (Women Heroes and Dalit
Assertion in North India: Culture, Identity and Politics, 2006).
According to Narayan, Dalits’ identity history attempts to
iconize Dalit heroes and heroines. The purpose of this
exercise is to challenge the hegemony of the upper castes in
the sphere of culture and civil society. New icons such as
Phule, Udadevi, Jhalkaribai, Avantibai, Pannadhai,
Mahaviridevi are meant to enthuse Dalits to fight against the
oppression and exploitation by the upper castes. As he puts it,
‘In contemporary times, Dalit narratives are being rewritten
and recreated to awaken the oppressed Dalit communities.’
(p158)
Dalits’ bitter experience with teachers
Dalits were denied access to education until a few centuries
ago in Indian society. During the British raj, a number of social
reform movements led by Dalitbahujan radicals propagated
the idea of equality in a highly stratified society. As the colonial
government gradually introduced education for the masses,
some Dalitbahujans were able to enter schools. But unlike the
experience of upper-caste students, who often glorified
teachers and placed them higher than gods, Dalits, on the other hand, had an experience of mistreatment, discrimination
and humiliation at schools. There is a significant amount of
work on the colonial period which shows such inhuman treatment of Dalit students.
Most Dalit autobiographies, written in the post-colonial
period, also reflect on this continuing grim reality. For
example, Arvind Malagatti’s Government Brahmana (2007)
recalls with pain how he was abused as “bastard” and was
forced to undergo severe punishment. But most shockingly,
the teacher inflicted pain on him without touching his body.
“But we untouchable lot never had the good fortune of receiving slaps from his hands,” says the young Malagatti (p14). The
experience of Namdeo Nimgade (In the Tiger’s Shadow: The
Autobiography of An Ambedkarite, 2010) is not less painful.
“The headmaster admitted me under the strict condition that
I, being an untouchable, must never enter the classroom but
sit with a handful of other untouchables on the hot veranda
and listen to lessons through a window”, rues Nimgade (p27).
These examples show the bitter experience of Dalit students
with their upper-caste teachers. As a result, Dalits nourish a
negative image of most of their upper-caste and Brahminical
teachers. The denunciation of Radhakrishnan as an educator
is informed by these very sociological and historical
experiences of Dalits while the adoption of a backward-caste
woman, Savitribai Phule, as an icon, may be viewed as a
sign of the intensification of Dalitisation of public culture.
Abhay Kumar ([email protected]) is pursuing a PhD at the Centre for
Historical Studies, Jawaharlal Nehru University, New Delhi
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çàæÿæ·¤ô´ ·¤è Ù·¤æÚUæˆ×·¤ Àçß ãñÐ ¥ÂÙð §âè âæ×æçÁ·¤ ß ÚUæÁÙñçÌ·¤
¥ÙéÖß ·Ô¤ ·¤æÚU‡æ ßð ÚUæÏæ·¤ëc‡æÙ ·¤ô Îðàæ ·¤æ âÕâð ÕǸæ çàæÿæ·¤
ÕÌæØð ÁæÙð ·¤æ çßÚUôÏ ·¤ÚUÌð ãñ´Ð §â·¤è Á»ã ©‹ãô´Ùð âæçߘæèÕæ§ü Èé Üð
·Ô¤ M¤Â ×ð´ °·¤ çÂÀǸè ÁæçÌ ·¤è ×çãÜæ ·¤ô ¥ÂÙð ÂýÌè·¤ ·Ô¤ M¤Â ×ð´
¹ôÁ çÙ·¤æÜæ ãñÐ Øã âæßüÁçÙ·¤ â´S·¤ëçÌ ·Ô¤ ÎçÜÌè·¤ÚU‡æ ×ð´
ÌðÁè ¥æÙð ·¤æ â´·Ô¤Ì ãñÐ
¥ÖØ ·¤é×æÚU ÁßæãÚUÜæÜ ÙðãM¤ çßEçßlæÜØ Ù§ü çÎ„è ·Ô¤ â´ðÅUÚU È æòÚU çãSÅUôçÚU·¤Ü SÅUÇèÁ ×ð´
Âè°¿Çè ·¤ÚU ÚUãð ãñ´
ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU
2014
¥ŠØØÙ
·¤ÿæ
Burnt pages of
Indian history
ÖæÚUÌèØ §çÌãæâ ·Ô¤ ÁÜæ
çΰ »° ÂëD
A BOOK THAT DIGS UP A PRE-VEDIC
CIVILIZATION INFORMED BY BUDDHISM
Øã ÂéSÌ·¤ ÖæÚUÌ ·Ô¤ Õõh Šæ×ü ·Ô¤ ÂýæÏæ‹Ø ßæÜè
Âêßü ßñçη¤ âØÌæ ·¤è ÂǸÌæÜ ·¤ÚUÌè ãñ
ARUN KUMAR
M
ost historians believe that Aryans were aliens
who destroyed the pre-Vedic civilization and
culture of India. The Vedic Aryans had obliterated every remnant of Buddhism and that is why
Al Baruni wrote in his book Indology (AD1030)
that he could not meet a single Buddhist monk
nor could he lay his hands upon any Buddhist
text. For want of historical or archaeological evidence, Francois Bernier, in his book Travels in
the Mughal Empire 1656-1668, could write only
one sentence on Buddhism while Abul Fazal
did not even mention it in his Akbarnama. But
in the modern age, Dr Ambedkar and many
other scholars have written important books on
Buddhism.
¥
¥L¤‡æ ·é¤×æÚU
çÏ·¤æ´àæ §çÌãæâ·¤æÚUô´ ·¤è ×æ‹ØÌæ ãñ ç·¤ ¥æØü çßÎðàæè Íð ¥õÚU
©U‹ãUæÙ´ð ð ÖæÚUÌ ·¤è Âêßü ßñçη¤ âØÌæ °ß´ â´S·¤ëçÌ ·¤ô ÙC ç·¤Øæ
ÍæÐ ßñçη¤ ¥æØæðZ Ùð Õõh Ï×ü ·Ô¤ âæÿØ Ì·¤ ç×ÅUæ çΰРÌÖè
Ìô ¥ÜÕM¤Ùè Ùð ¥ÂÙè ÂéSÌ·¤ Ò§´ÇôÜæòÁèÓ (v®x® §ü®) ×ð´
ÚUôÙæ ÚUôØæ ç·¤ ©âð ÖæÚUÌ ×ð´ °·¤ Öè Õõh »ýÍ´ Øæ çÖÿæé Ùãè´
ç×ÜæÐ âæÿØ ·Ô¤ ¥Öæß ×ð´ Èý¤‹·¤æð§Uâ ÕçÙüØÚU Ùð ¥ÂÙè ÂéSÌ·¤
Ò×é»Ü âæ×ýæ’Ø ×ð´ Øæ˜ææ°´ v{z{-v{{}Ó ×ð´ Õõh Ï×ü ÂÚU ×æ˜æ
°·¤ ßæ€UØ çܹæ Ìô ¥ÕéÜ È ÁÜ Ùð Ò¥·¤ÕÚUÙæ×æÓ ×ð´ Õéh
·¤æ çÁ·ý¤ Ì·¤ Ùãè´ ç·¤ØæÐ çÂÀÜð âõ âæÜô´ ×ð´ Çæò ¥æÕðÇ·¤ÚU
âçãÌ ·¤§ü çßmæÙô´ Ùð Õõh Ï×ü ÂÚU ¥Ùð·¤ ×ãˆßÂê‡æü ÂéSÌ·ð¤´
çܹè ãñд
ãæÜ ×ð´ SßÂÙ ·¤é×æÚU çßàßæâ ·¤è ×êÜ ¥´»Á
ðý è ×ð´ çÜç¹Ì
ÂéSÌ·¤ ·¤æ çã‹Îè ¥ÙéßæÎ ÒÕõh Šæ×ü Ñ ×ôãÙÁôÎǸô ãÇŒÂæ
Ù»ÚUô´ ·¤æ Šæ×üÓ Âý·¤æçàæÌ ãé¥æ ãñ, çÁâ·¤æ ¥ÙéßæÎ ÁæÙð-×æÙð
ÎçÜÌ âæçãˆØ·¤æÚU âˆØÂý·¤æàæ Ùð ç·¤Øæ ãñÐ
XX
47
READING
48
ROOM
OCTOBER 2014 | FORWARD Press
e and religious,
archaeological evidenc
s,
ict
ed
ts,
en
m
cu
do
al
m was the
Quoting historic
has proved that Buddhis
as
hw
Vis
,
es
tic
ac
pr
l
ra
y of India’,
traditional and cultu
e first chapter ‘Discover
th
In
ia.
Ind
ic
ed
e-V
pr
rappa –
predominant religion in
of Mohenjodaro and Ha
ion
lig
re
e
th
s
wa
m
his
Budd
e of their
Vishwas contends that
y destroyed all evidenc
he
“T
.
ns
ya
Ar
e
th
by
stroyed
the cities which were de
lture”, he writes
cu
a
crime of obliterating
ÂæÚU´ÂçÚU·¤
Sߌ٠·¤é×æÚU çßàßæâ Ùð çßçÖ‹Ù
ÎSÌæßðÁô´, çàæÜæÜð¹ô´, ÂéÚUæÌæçˆß·¤
âæÿØô´, Ïæç×ü·¤, ÂæÚÚÂçÚU·¤ °ß´
âæ´S·¤ëçÌ·¤ Âý×æ‡æô´ ·Ô¤ ¥æÏæÚU ÂÚU Øã
âæçÕÌ ç·¤Øæ ãñ ç·¤ Âêßü ßñçη¤ ·¤æÜ
¤,
·
ü
ç×
×ð´ ÖæÚUÌ ×ð´ Õõh Ï×ü ·¤æ ÂýæÏæ‹Ø ÍæÐ
Ïæ
,
ô´, ÂéÚUæÌæçˆß·¤ âæÿØô´
¹
Üð
Üæ
çàæ
,
ô´
Á
ßð
Ìæ
ü
ÎS
Ï×
Ù
Õõh
Ö‹
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·¤éÜ vw ¥ŠØæØô´ ×ð´ çßÖæçÁÌ §â
×ð
çßç
Ì
Sߌ٠·¤é×æÚU çßàßæâ Ùð
Âêßü ßñçη¤ ·¤æÜ ×ð´ ÖæÚU
ç·¤
ãñ
Øæ
ç·¤
çÕÌ
âæ
Øã
U
ÂéSÌ·¤ ×ð´ Õõh Ï×ü ·Ô¤ ÎàæüÙ, Õõh
æ
ÂÚ
·¤
ÚU
´
°ß´ âæ´S·¤ëçÌ·¤ Âý×æ‡æô´ ·Ô¤ ¥æÏæ è ¹ôÁÓ ×ð´ çßàßæâ ÂæÌð ãñ´ ç·¤ ×ôãÙÁôÎǸô ¥õÚU ãǸŒÂæ Ù»ÚUôÙC
¥õÚU Õýæãׇæ Ï×ü ·¤æ â´ƒæáü ÌÍæ
ãè ÍæÐ ÂýÍ× ¥ŠØæØ ÒÖæÚUÌ ·¤ ÙC ·¤ÚU çÎØæÐ Üð¹·¤ çܹÌð ãñ´, ©‹ãô´Ùð °·¤ â´S·¤ëçÌ ·¤ô
Õõh Ï×ü ·Ô¤ ©ˆÍæÙ-ÂÌÙ ·¤æ
Ï×ü Õõh Ï×ü Íæ, çÁâð ¥æØæðZ Ùð ç×ÅUæ çΰ Íð
§çÌãæâ çÜ¹æ »Øæ ãñÐ ÂýÍ×
ÿØ
âæ
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¤
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¤
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ð
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çßàßæâ ÂæÌð ãñ´ ç·¤ ×ôãÙÁôÎǸô ¥õÚU ãǸŒÂæ Ù»ÚUô´
·¤æ Ï×ü Õõh Ï×ü Íæ, çÁâð ¥æØæðZ Ùð ÙC ·¤ÚU çÎØæÐ
Üð¹·¤ çܹÌð ãñ Ñ Ò©‹ãô´Ùð °·¤ â´S·¤ëçÌ ·¤ô ÙC
Now the Hindi translation of Swapna Kumar Das’s book, Buddhism: The
·¤ÚUÙð ·Ô¤ ¥ÂÚUæÏ ·Ô¤ âÖè âæÿØ ç×ÅUæ çΰÐÓ (ÂëD Religion of Mohenjodaro and Harappa Cities, has been published under the title
z) Üð¹·¤ Ùð çßSÌæÚUÂßê ·ü ¤ Øã â×ÛææØæ ãñ ç·¤
Bauddha Dharma: Mohenjodaro, Harappa Nagaron Ka Dharma. Well-known
Âý»çÌàæèÜ Õõh Ï×ü Ùð §ÌÙè ¥æâæÙè âð Õýæãׇæ
Dalit litterateur Satya Prakash has translated the book.
Ï×ü ·Ô¤ ¥æ»ð ƒæéÅUÙð Ùãè´ ÅU·ð ¤Ô ÕçË·¤ ¥ˆØ´Ì ·ý¤ê ÚUUÌæÂê‡æü
Quoting historical documents, edicts, archaeological evidence and religious,
ɸ»´ âð Õýæãׇæ Ï×ü Ùð Õõh Ï×ü ·¤ô ¹ˆ× ç·¤ØæÐ ßð
traditional and cultural practices, Vishwas has proved that Buddhism was the
çܹÌð ãñ´ , Òçã‹Îê Ï×ü ·Ô¤ ×õçÜ·¤ çâhæ´Ì ÕéçÙØæÎè
predominant religion in pre-Vedic India. The book is divided into 12 chapters,
M¤Â âð ÁÙçßÚUôÏè, ©ˆÂèǸٷ¤æÚUè ¥õÚU ÖðÎÖæß×êÜ·¤
dealing with Buddhism, its philosophy, the struggle between Brahmanism and
ãñÓ´ñ (ÂëD-vx) ÁÕç·¤ ÒÕõh Ï× âæßüÖõç×·¤
Buddhism and the history of the rise and fall of Buddhism. In the first chapter
ÖýæÌëˆß ·¤æ ÕãéÌ ãè ©ÎæÚUç¿žæ Ï×ü ãñÓ (ÂëD-x|)Ð
‘Discovery of India’, Vishwas contends that Buddhism was the religion of Mohen§âè ·¤æÚU‡æ ¥æØæðZ Ùð ¥ÂÙð È æØÎð ·Ô¤ çÜ° ×êÜ
jodaro and Harappa – the cities which the Aryans overran. “They destroyed all
çÙßæçâØô´ ·Ô¤ Õõh Ï× ·¤ô ÙC ç·¤Øæ ¥õÚU ©Ù ÂÚU
evidence of their crime of obliterating a culture” (Page 5). The writer says that a
çã‹Îê Ï×ü ·¤ô ÍôÂæ Ìæç·¤ àæôá‡æ ¥õÚU Î×Ù ·¤è
comparatively progressive Buddhism did not surrender before Brahmanism
ÒSÍæØè Õ´ÎôÕSÌèÓ ·¤è Áæ â·Ô¤Ð
easily but was crushed in the most cruel manner. He writes, “The basic tenets of
ÂéSÌ·¤ ·Ô¤ Âý怷¤ÍÙ ×ð´ w} Õéhô´ ¥õÚU ©Ù·Ô¤
Hinduism are anti-people, discriminatory and oppressive” (Page 13) whereas
¥çSÌˆß ·Ô¤ Âý×æ‡æô´ ·¤è ¿¿æü ãñÐ çâhæÍü »õÌ× ·Ô¤
“Buddhist Dhamma is a liberal religion, propounding universal brotherhood”
ÂãÜð ·Ô¤ w| ¥‹Ø Õéhô´ ·¤æ §çÌãæâ ÖæÚUÌ ×ð´ Ìô ÙC
(Page 37). That is why, the invading Aryans destroyed the Buddhist Dhamma of
·¤ÚU çÎØæ »Øæ, Üðç·¤Ù ŸæèÜ´·¤æ ×´ð âéÚUçÿæÌ Õ¿ »ØæÐ
the original inhabitants and thrust Hinduism upon them so that they could build
Õõh çÖÿæé Çæò »é‡æÚˆÙ ŸæèÜ´·¤æ âð w} Õéhô´ ·Ô¤ ÕæÚUð ×ð´
a “permanent machinery” of exploitation and oppression.
ÁæÙ·¤æÚUè ÖæÚUÌ Üæ°Ð çßàßæâ, Õýæãׇæô´ ·Ô¤ Òâ×éÎý
The book’s preface talks about the 28 Buddhas and the evidence for them. The
ÂæÚU çÙáðÏÓ ·¤ô Õõh Ï×ü · ÒçßSÌæÚU ·Ô¤ ÖØÓ ·Ô¤
history of the 27 Buddhas who pre-dated Siddhartha Gautam has been destroyed
M¤Â ×´ð Îð¹Ìð ãñ´ €UØô´ç·¤ Õýæãׇæô´ ·¤ô ÂÌæ Íæ ç·¤
in India but it is safe in Sri Lanka. Dr Gunratna, a Buddhist monk, brought the inforÕõh Ï×ü ·¤æ §çÌãæâ çßÎðàææð´ ×ð´ âéÚUçÿæÌ ãñд §â
mation about 28 Buddhas from Sri Lanka to India. Vishwas links the Brahmanical
ÂéSÌ·¤ ×ð´ ¥æÏéçÙ·¤ Øé» ×ð´ Õõh Ï×ü ·Ô¤ ÂéÙM¤ˆÍæÙ
ban on “crossing the seas” with the fear of “expansion of Buddhism” because the
·Ô¤ çßáØ ×ð´ °·¤ ÂêÚUæ ¥ŠØæØ ãñ, çÁâ×ð´ ¥Ùæ»çÚU·¤
Brahmins knew that history of Buddhism was safe and available abroad. An entire
Ï×üÂæÜ, Çæò ¥æÕðÇ·¤ÚU, ÚUæãéÜ âæ´·¤ëˆØæØÙ ¥æçÎ
chapter of the book is devoted to the revival of Buddhism in modern India and
mæÚUæ ¥æÏéçÙ·¤ Øé» ×ð´ ç·¤° »° ÂýØæâô´ ·¤æ ߇æüÙ ãñÐ
elaborates on the efforts made by Anagrik Dharmapal, Dr Ambedkar, Rahul
Øã ÂéSÌ·¤ §çÌãæâ ×ð´ L¤ç¿ ÚU¹Ùð ßæÜô´ ¥õÚU
Sankrityayan, etc in this direction.
ÕãéÁÙ â×æÁ ·Ô¤ ·¤æØü·¤Ìæü¥ô´ ·Ô¤ çÜ° ·¤æÈ è
All in all, this book is quite useful for those interested in
©ÂØô»è âæçÕÌ ãô»èÐ
history and for Bahujan activists.
Title : Baudhha Dharma: Mohenjodaro,
Harappa Nagaron Ka Dharma
Author: Swapan Kumar Vishwas
Hindi Translation : Satyaprakash
Published : Gautam Book Centre, New Delhi
Phone : 9810173661
`250
ÂéSÌ·¤ Ñ Õõh Šæ×ü Ñ ×ôãÙÁôÎǸô
ãÇŒÂæ Ù»ÚUô´ ·¤æ Ï×ü
Üð¹·¤ Ñ SßÂÙ ·¤é×æÚU çßàßæâ
çã´Îè ¥ÙéßæÎ Ñ âˆØÂý·¤æàæ
Âý·¤æàæ·¤Ñ »õÌ× Õé·¤ âðÅ´ UÚU, Ù§ü çÎËÜè
ȤæðÙÑ 9810173667
ȤæòÚUßÇüU Âýðâ | ¥€ÅêUÕÚU 2014
ÁÙ ×èçÇØæ
Blinded by communalism
âæ´ÂýÎæçØ·¤Ìæ ×ð´ ¥´Ïð
ANIL CHAMADIA
A
rshad Zubair was observing the Ramzan roza (fast).
He was in charge of catering at Maharashtra Sadan
in New Delhi. Some MPs from Maharashtra were
staying at the government guesthouse, including
11 from the BJP and Shivsena who were very
unhappy with the food being served there. They
wanted to go public with their complaints; so on 17
July they invited journalists of Maharashtra-based
media organizations to the Sadan. When camera
crews and correspondents of as many as 11 media
organizations reached the Sadan, Shivsena MP
Rajan Vichare began thrusting a roti into Zubair’s
mouth. Despite having recorded the incident, the
media organizations, which shift into the ‘Breaking
News’ mode at the drop of a hat, kept this news
under wraps for almost a week. For inexplicable
reasons, the sensational news that a Shivsena MP
force-fed a Muslim observing Roza in front of
media persons was canned.
Those who were present at the spot spoke about
it to their colleagues in other media organizations.
But the news still did not come out. Those privy to
the information took the stand that they were not
¥
¥çÙÜ ¿×çǸØæ
ÚUâÎ ÁéÕñÚ¸, ÚU×ÁæÙ ·Ô¤ ×ãèÙð ×ð´ ÚUôÁ¸ð ÂÚU ÍðÐ çÎ„è ·Ô¤
×ãæÚUæCþ âÎÙ ×ð´ ¹æÙÂæÙ ·¤è ÃØßSÍæ ©Ù·¤è Îð¹-ÚUð¹
×ð´ ¿Ü ÚUãè ÍèÐ ×ãæÚUæCþþ ·Ô¤ ·¤éÀ â´âÎ âÎSØ ©â
âÚU·¤æÚUè ¥çÌçÍ»ëã ×ð´ ÆãÚUð ãé° Íð ¥õÚU ©Ù×ð´ ÖæÁÂæ
¥õÚU çàæßâðÙæ ·Ô¤ vv âÎSØ àææç×Ü ÍðÐ Øð âÖè
¹æÙÂæÙ ·¤è ÃØßSÍæ ·¤ô Üð·¤ÚU ÕðãÎ ÙæÚUæÁ ÍðÐ ¥ÂÙè
ÙæÚUæÁ»è ·¤ô âæßüÁçÙ·¤ ·¤ÚUÙð ·Ô¤ çÜ° ©‹ãô´Ùð v|
ÁéÜæ§ü ·¤ô ×ãæÚUæCþ-çSÍÌ ×èçÇØæ â´SÍæÙô´ ·Ô¤
â´ßæÎÎæÌæ¥ô´ ·¤ô ÕéÜæØæÐ ‚ØæÚUã ×èçÇØæ â´SÍæÙô´ ·Ô¤
â´ßæÎÎæÌæ ¥õÚU ·ñ¤×ÚUæ ÂâüÙ çÙ×´˜æ‡æ ·¤ô Sßè·¤æÚU ·¤ÚU
âÎÙ Âãé´¿ðÐ ©Ù âÖè ·Ô¤ âæ×Ùð, çàæßâðÙæ ·Ô¤ °·¤
âæ´âÎ ÚUæÁÙ çß¿æÚUð Ùð ÁéÕñÚU ·Ô¤ ×é´ã ×ð´ ÁÕÚUÙ °·¤
ÚUôÅUè Æê´â ÎèÐ §â ÎëàØ ·¤ô ·ñ¤×ÚUð ×ð´ Öè ·ñ¤Î ç·¤Øæ »ØæÐ
Üðç·¤Ù ãñÚUæÙè ·¤è ÕæÌ Øã ãñ ç·¤ ÂÜ-ÂÜ ·¤è ¹ÕÚUð´
ÎðÙð ßæÜð ×èçÇØæ ¿ñÙÜæð´ ×ð´ °·¤ ãUÌð Ì·¤ Øã ¹ÕÚU
Ùãè´ ¥æ â·¤è ç·¤ °·¤ çàæßâðÙæ âæ´âÎ Ùð ×èçÇØæ
·¤ç×üØæð´ ·¤è ×õÁêλè ×ð´ °·¤ ÚUôÁðÎæÚU ×éâÜ×æÙ ·Ô¤ ×é´ã
×ð´ ÁÕÚUÙ ÚUôÅUè Æê´â ÎèÐ
ãæÜæ´ç·¤, ×èçÇØæ â´SÍæÙô´ ·Ô¤ çÁÙ ×éÜæçÁ×ô´ ·Ô¤
âæ×Ùð Øã ƒæÅUÙæ ãé§ü, ©‹ãô´Ùð ©â·Ô¤ ÕæÚUð ×ð´ ÎêâÚUð ×èçÇØæ
â´SÍæÙô´ ·Ô¤ ¥ÂÙð âæçÍØô´ ·¤ô Öè ÕÌæØæ Üðç·¤Ù ç·¤âè
Ùð Öè ©â ¹ÕÚU ·¤ô ÁæçãÚU Ùãè´ ãôÙð çÎØæÐ ©Ù Üô»ô´
·Ô¤ Âæâ °·¤ Ì·¤ü Øã Íæ ç·¤ ƒæÅUÙæ Ù Ìô ©Ù·Ô¤ âæ×Ùð
49
50
JAN MEDIA
OCTOBER 2014 | FORWARD Press
ONE OF THE FOUR PILLARS OF
DEMOCRACY IS NOW CLEARLY
PART OF THE ESTABLISHMENT
Üô·¤Ì´˜æ ·Ô¤ ¿æÚU SÌ´Öô´ ×ð´ âð °·¤
×èçÇUØæ Öè çÙçpÌ ÌõÚU ÂÚU ÃØßSÍæ
·¤æ çãSâæ ÕÙ »Øæ ãñ
personally present at the spot and had no evidence that
such an incident had taken place and hence they could not
report it. It was only after the Indian Express carried the
news on 23 July that the the channels began running the
footage, apparently to save their skin. At that time,
Parliament was in session and the news created some
commotion there.
Two questions arise here. The first is whether the correspondents of Maharashtra-based publications are comparatively more communal and casteist. And, second, is it
possible to suppress the news of any event –howsoever
important it may be – if there is an unholy alliance
between the four pillars of democracy?
While looking for an answer to the first question, we
came across a research paper. Dinesh Murar, a researcher
in mass communications, has put in a lot of effort into
bringing out the paper. He collected and collated facts
relating to the socio-economic, political and religious
backgrounds and gender of the journalists working in
media organizations of the Vidharbha region of
Maharashtra. He has tried to analyse how these factors
affect the selection and coverage of news: what is suppressed and/or exaggerated and how. His research covered
Hindi newspapers Lokmat Samachar, Dainik Bhaskar, Nav
Bharat, Rashtra Prakash and Pratidin; Marathi dailies
Lokmat, Sakal, Loksatta, Deshonnati, Punyanagari and
Lokshahi Varta; and English newspapers The Indian
Express, The Times of India and The Hitavada. The survey
revealed that, of the 186 journalists working in these newspapers, 79 per cent were Hindus, 6 per cent Muslims, 12
per cent Buddhists and 3 per cent Jains. There was not a
single Christian, Sikh or Parsee journalist. But merely these
figures do not explain the religious bias that is reflected in
the content of these newspapers. For that, we will have to
dig a bit deeper.
ãé§ü Íè ¥õÚU Ùæ ãè ©Ù·Ô¤ Âæâ ©â ƒæÅUÙæ ·¤æ ·¤ô§ü âÕêÌ ãñUÐ wx
ÁéÜæ§ü w®vy ·¤ô ÁÕ ¥´»ýðÁè ¥¹ÕæÚU §´çÇØÙ °€UâÂýðâ Ùð ƒæÅUÙæ
·¤æ çßßÚU‡æ ÂãÜè ÕæÚU ÀæÂæ ÌÕ ƒæÅUÙæ ·Ô¤ â×Ø ×õÁêÎ ¿ñÙÜßæÜô´
Ùð Öè ¥ÂÙè ¿×Çè Õ¿æÙð ·Ô¤ çÜ° ©â·Ô¤ ȤéÅUðÁ çιæÙð àæéM¤ ·¤ÚU
çΰРâ´âÎ ·¤æ â˜æ ¿Ü ÚUãæ Íæ ¥õÚU ©â â×Ø §â ¹ÕÚU ·Ô¤
âæßüçÁÙ·¤ ãôÌð ãè â´âÎ ×ð´ Öè àæôÚU àæÚUæÕæ ãé¥æÐ
§â ƒæÅUÙæ ·¤ô Üð·¤ÚU Îô ÂýàÙ çß¿æÚU‡æèØ ãñ´Ð ÂãÜæ, €UØæ ×ãæÚUæCþ
·Ô¤ â´ßæÎÎæÌæ¥ô´ ×ð´ Ïæç×ü·¤ ß ÁæÌèØ Âêßæü»ýã ¥Âðÿææ·¤ëÌ ’ØæÎæ ãñ´?
ÎêâÚUæ, ç·¤ €UØæ ØçÎ â´âÎèØ Üô·¤Ì´˜æ ·Ô¤ ¿æÚUô´ SÌ´Öô´ ·Ô¤ Õè¿
âæ´Æ»æ´Æ ãô Áæ° Ìô ÕǸè âð ÕÇ¸è ƒæÅUÙæ°´ ÎÕæ§ü Áæ â·¤Ìè ãñ?
ÂãÜð ÂýàÙ ·Ô¤ ©žæÚU ·¤è ¹ôÁ ·¤ÚUÌð ãé° ×éÛæð °·¤ àæôϘæ ç×ÜæÐ
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×éâÜ×æÙ ·Ô¤ ×é´ã ×ð´ ÁÕÚUÙ ÚUôÅUè Æê
The newspaper-wise break-up of the figures is as under: In the
Marathi daily Lokmat of the Lokmat group, of the 47 journalists 79
per cent are Hindus, 15 per cent Buddhists and 6 per cent Jains.
Thus, there is not a single Muslim, Sikh or Christian journalist in the
newspaper. In the Marathi daily Deshonnati, 84 per cent journalists
are Hindus, 3 per cent are Muslims and 13 per cent are Buddhists. All
journalists of the Marathi daily Loksatta are Hindus. Needless to say,
the religious backgrounds of journalists of Marathi newspapers are
of immense consequence.
In Lokmat Samachar, the Hindi newspaper of the Lokmat group,
68 per cent of the journalists are Hindus, 20 per cent are Muslims
and 12 per cent are Buddhists. In the Hindi daily Dainik Bhaskar, 94
per cent of the journalists are Hindus, 3 per cent Muslims and
another 3 per cent Buddhists. The editorial heads of the Vidharbha
editions of Lokmat, Deshonnati, Loksatta,t, Lokmat Samachar,
Dainik Bhaskar, Nav Bharat and The Hitavada are all Hindus.
Seventy-seven per cent of the journalists surveyed conceded that
their religion did impact the way they looked at things.
These figures clearly show that the media organizations are dominated by journalists of a particular religion. There is not a single
non-Hindu in the editorial team of Loksatta, which describes itself
as a ‘powerful representative of the mainstream’ in Maharashtra.
Now, we again come back to the question of why the incident of
Zubair being forcibly fed a roti did not become public despite the
presence of representatives of five newspapers and six TV channels.
Was it not an instance of religious prejudices at play? Religion apart,
what stopped the scribes from carrying the story? Didn’t the human
angle play in their minds? On the surface, they are all representatives
of rival media groups but when it comes to hiding a truth, their unity
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âð â´ßæÎÎæÌæ¥ô´ ·¤ô ·¤æñÙ âè ¿èÁ ÚUô·¤ ÚUãè Íè? ·¤ãÙð ·Ô¤
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51
52
JAN MEDIA
OCTOBER 2014 | FORWARD Press
has to be seen to be believed. And this is just one
example. In fact, the term competition also has a different connotation here. There is complete unanimity on a set of political, social and economic beliefs,
and these beliefs are above professional rivalry.
As for the second issue, one feels like questioning
the very concept that the four pillars of democracy
keep a watch over one another and maintain a balance. What if all the four pillars are not sensitive to
the democratic ethos and are in cahoots with each
other? Since 1990, we have been increasingly witnessing how the four pillars, instead of preserving
and strengthening democracy, seem to have started
considering democracy as a threat to the new economic order.
The Maharashtra Sadan incident demonstrates
how the news of any incident can be suppressed if
there is an alliance between the legislature and the
media. One can only guess how many incidents and
truths were suppressed post liberalization. That is
why, after the advent of liberalization, the freedom of
the press has become an issue of grave concern. The
establishment has successfully managed to incorporate the media into its fold.
And mind you, the Maharashtra Sadan episode is
not only an instance of suppressing a piece of news
due to religious bias; it points at a wider conspiracy
of silence. On 24 July, The Indian Express even wrote
that the media persons provoked the MP to thrust
the roti into Zubair’s mouth. Thus, the media is not
always a silent spectator; at times, it can also be the
agent provocateur. This can also been seen as an
example of how the media is under pressure to ‘create’ news. Thus, the media no longer only
reports news. It also creates and suppresses
news. This is a bitter truth we all have to face.
Anil Chamadia is a senior Hindi journalist, associated with media
research. Currently, he edits Jan Media and Mass Media, Hindi and
English journals on media issues
e all
On the surface, they ar
media groups but
representatives of rival
a truth, their unity
when it comes to hiding
lieved. There is
has to be seen to be be
a set of political,
complete unanimity on
liefs, and these
social and economic be
sional rivalry
beliefs are above profes
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Implications of
Indian festivals
53
ÖæÚUÌèØ ˆØôãæÚUô´ ·Ô¤ çÙçãÌæÍü
ASHOK ANAND
I
n these times of Dalit discourse and women’s discourse, one
key issue that is largely ignored is the implications of Hindu
festivals and their relationship with the Bahujans. Over the
past couple of years, FORWARD Press has taken many meaningful and promising initiatives in this regard
Prem Kumar Mani’s article ‘On Dussehra’ published in
October 2011 FP brought many questions that were
pestering me for long to the fore. The article turned the
spotlight on the myth of Durga and Mahishasur. According
to Mani, Dussehra is the festival of Mahishasur mardan (the
slaying of Mahishasur). I came away from my reading of the
article with one particularly thought-provoking lesson: the
dominant and the deprived classes will not interpret history
and mythology in the same way. This puts a great responsibility on our shoulders. There cannot be any doubt that our
place in the history-in-the-making will be decided by how
Î
¥àæô·¤ ¥æÙ´Î
çÜÌ çß×àæü ¥õÚU S˜æè çß×àæü ·Ô¤ §â ÎõÚU ×ð´ Áô
¥ˆØ´Ì ×ãˆßÂê‡æü ×égæ çß×àæü ·Ô¤ ÎæØÚUð âð ֻܻ
»¸æØÕ ãñ, ßã ãñ— çã´Îê ˆØôãæÚUô´ ·Ô¤ çÙçãÌæÍô´ü ¥õÚU
ÕãéÁÙ â×æÁ ·¤æ ¥´Ìâ´üÕ´ÏÐ §â â´Õ´Ï ·¤ô ÌÜæàæÙð
·¤è çÎàææ ×ð´ ÒȤæÚUßÇü ÂýðâÓ Ùð çÂÀÜð ·¤éÀ ßáô´ü ×ð´
ÕãéÌ âæÍü·¤ ¥õÚU ¥æàææÁÙ·¤ ÂãÜ ·¤è ãñÐ
§âè ·¤Çè ×ð´, Âç˜æ·¤æ ·Ô¤ ¥€UÅUêÕÚU w®vv ¥´·¤ ×ð´
Ò緤ⷤè ÂêÁæ ·¤ÚU ÚUãð ãñ´ ÕãéÁÙ?Ó àæèáü·¤ âð
Âý·¤æçàæÌ Âýð× ·¤é×æÚU ×ç‡æ ·¤æ Üð¹ Âɸ·¤ÚU ×ðÚU𠥋ÎÚU
ßáô´ü âð ÎÕð ·¤§ü ÂýàÙô´ Ùð âÚU ©Ææ çÜØæÐ Âýð× ·¤é×æÚU
·¤æ Øã Üð¹ ×çãáæâéÚU ¥õÚU Îé»æü ·Ô¤ ç×Í·¤ ·¤ô ·Ô¤´Îý
×ð´ ÚU¹·¤ÚU çÜ¹æ »Øæ ãñÐ ©Ù·Ô¤ ¥ÙéâæÚU, ×çãáæâéÚU
×ÎüÙ ·¤æ ©ˆâß ãè ÎàæãÚUæ ãñÐ §Uâè ¥´·¤ ×ð´ Âý·¤æçàæÌ
Âýð×·¤é×æÚU ×ç‡æ ·Ô¤ °·¤ ¥æñÚU Üð¹ ÒÎàæãUÚÔU ·ð¤ ˆØæðãUæÚU
ÂÚUÓ ·¤æ Øã ßæ€UØ çß¿æÚU‡æèØ ãñ- Òã×ð´ Øã Sßè·¤æÚU
·¤ÚUÙæ ãô»æ ç·¤ §çÌãæâ ¥õÚU ÂõÚUæç‡æ·¤Ìæ ÂÚU ß¿üSß
BAHUJAN
54
ANALYSIS
OCTOBER 2014 | FORWARD Press
BAHUJANS SHOULD RESOLVE TO OPPOSE AND BOYCOTT
ALL SUCH TRADITIONS THAT SYMBOLIZE THE MURDER BY
DECEIT OR THE DEFEAT OF THEIR HEROES
ÕãéÁÙ ©Ù âÖè ÂÚUÂÚUæ¥ô´ ·¤æ çßÚUôÏ ¥õÚU Õçãc·¤æÚU ·¤ÚUÙð ·¤æ
â´·¤Ë Üð´ Áô ©Ù·Ô¤ ÙæØ·¤ô´ ·¤è ÀÜÂêßü·¤ ãˆØæ ¥Íßæ ¥‹ØU Âý·¤æÚU
âð ÂÚUæÁØ ·Ô¤ ÂýÌè·¤ ·Ô¤ M¤Â ×ð´ ×ÙæØð ÁæÌð ãñ´
honestly and sincerely we discharge this responsibility of
duly interpreting history and mythology. We should
interpret historical and mythological texts from the
perspective of the deprived classes and thus play a
meaningful role in the revival of our civilization and culture.
Prem Kumar Mani, by baring the real meaning of the
story of Mahishasur and Durga, struck hard at the prevailing
beliefs and perceptions. His article became a harbinger of
change and today, in many different parts of the country,
people are joining hands to launch a revolutionary
movement in support of Mahishasur. Mahishasur
Martyrdom Day is being observed at many places.
Today in India, whatever we are taught has its beginnings
in the Vedic age. However, the roots of the history,
civilization and culture of the Bahujans lie in the pre-Vedic
era. The biggest curse of this nation is that we did not write
our history. The Aryans wrapped history in mythology and
presented us a cocktail of few facts and much fiction. In this
cocktail, Bahujan heroes are demonized. In fact, a cultural
battle was fought parallel to the physical one. Following
their physical defeat, the Bahujans have lost the cultural
battle too. And this translated into them allowing
themselves to be absorbed by their enemies. We started
thinking and believing exactly what our enemies dd.
In his article, Mani had quoted Communist leader Dange
to describe Durga as the murderer of the Dalit and
backward classes. The same applies to Ram, who is
worshipped as an incarnation of God and as a symbol of
truth. Dusseshra is the annual renewal of the licence of Ram
to commit grossly improper and unjust acts. Just think, if
severing the ears and nose of a woman is a criminal offence
then why is the incident of severing of Surpanakha’s nose
staged on Dussehra? Why is nothing done to ban it? Here, it
is important to note that besides being a woman,
Surpanakha was a daughter of the Bahujan community.
Then, what is the reason that women of every class and
Bahujans do not protest or revolt against it? Similarly, the
depiction of Ram’s interaction with Kewat in Tulsi’s
Ramcharitmanas is altogether different from that in other
texts. Washing someone’s feet and drinking that water is
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surely most humiliating. Kewat also belonged to the Bahujan community. The fact is that Ram’s entire narrative is opposed to the
Bahujans. And by implication, Dussehra and all other festivals celebrated in his name symbolize the crushing of the Bahujan identity.
Celebrating the burning alive of a woman is the height of cruelty.
Doing so even symbolically is immoral. Holi is celebrated by
burning Holika. In this country, which boasts of having a rule of
law, no one has the courage to ban the festival of Holi and take
action against those celebrating it. What is ironical is that even
women celebrate this festival with great enthusiasm. Why is this so?
The only answer to this question is that Holika was the princess of
an Asur royal family. Thus, trampling upon the identity of the Bahujan community is the basic objective behind the celebration of this
festival. But Bahujans are no less to be blamed for all this because
despite being aware of the truth, they prefer to cheer with their enemies.
Bali Raja was a powerful king of the Bahujan community whose
sway extended over all the three worlds. Vishnu vanquished him by
deceit. But the story of the valiant and great king has been buried
deep and the Bahujan community is largely not even aware of it. In
his book Gulamgiri, Mahatma Jotiba Phule has written about Bali
Raja in great detail.
It is high time that Bahujans recognise their distinct identity and
tradition. They should resolve to oppose and boycott all such traditions that symbolize the murder by deceit or the defeat of their
heroes. For this, it is necessary that they should read their literature,
explore their culture and forge a new path. There is no other alternative for our community facing cultural extinction.
Editor of the Hindi edition of OBC Voice magazine, Ashok Anand has been active in
the struggle for social justice. He has also written many novels
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55
BAHUJAN
56
MEMORIAL
OCTOBER 2014 | FORWARD Press
Mangarh Dham
Centre of Tribal culture
¥æçÎßæâè â´S·¤ëçÌ ·¤è SÍÜè
×æٻɸ Ïæ×
KALULAL KULMI
T
he original inhabitants of this country have been
inextricably associated with nature. The Mangarh
hillock located on the Gujarat-Rajasthan border and
the life of the local hero Govind Guru only proves this.
Govind Guru was born on 20 December 1858 at
Bedsa village in Doongarpur district into a non-tribal
Banjara family. In 1903, he founded an organization
called Samp Sabha. The word Samp means interaction and giving up evil practices. Under the leadership of Govind Guru, this mission moved ahead and
Mangarh became its centre. The centre worked for
making the tribals aware of their culture. The disciples of Govind Guru do not believe in idol worship.
They do not believe in any god either. They are
nature-worshippers.
Govind Guru also tried to organize the tribals. He
succeeded in his endeavour to such an extent that the
then ruler of Doongarpur sought the assistance of
British army. With the aid of the British army, around
1500 unarmed tribals were massacred on the
Mangarh hillock and Govind Guru was taken prisoner. He was released in 1923 on the condition that he
would not enter the Mangarh area. He passed away
on 30 October 1931. His memorial stands at the place
where he was cremated.
Recently, the Rajasthan government has decided
to build a column in memory of the martyrs of
Mangarh.
Kalulal Kulmi is the Udaipur correspondent of FORWARD Press
§U
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2014
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XX
57
Bihar’s Dawoodnagar
Showcase of vaudeville
çÕãæÚU ·¤æ Î檤ÎÙ»ÚU
Sßæ´» ·¤æ ¥Ùô¹æ â´âæÚU
D
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SANJEEV CHANDAN AND ASHISH KUMAR ANSHU
awoodnagar is a block headquarters town in Bihar’s Aurangabad district. It is
home to mainly the OBC Kasare and Patwa communities. There was a time when
the making of brass vessels was a cottage industry here, but now it is primarily
known for its distinct cultural identity. An OBC cultural revival is taking place here.
Dawoodnagar is a town of Bahujan artistes. On the second day of Ashwin in
the Hindu calendar – which generally falls in the month of October – almost all
residents of the city wear the disguise of different mythological and historical
figures, and there are all-night concerts of Lavni and Jhumar. The artistes of this
small town have perfected many an art. Some can lie still on the surface of water
for hours; others get themselves stung by dozens of scorpions. Some can trick you
into believing that their head has been slashed into two; others can ‘sever’ their
limbs from their body. During these festivities, some residents dress up as various
gods and goddesses, others as politicians to caricature them. In some places, you
can see a person standing perfectly still, without even blinking his eyes, while in
other places you can see artistes decked up as Buddha, Krishna or Kali.
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BAHUJAN
58
FESTIVAL
OCTOBER 2014 | FORWARD Press
THE ARTISTES OF THIS SMALL TOWN HAVE PERFECTED MANY AN ART. SOME CAN LIE
STILL ON THE SURFACE OF WATER FOR HOURS; OTHERS GET THEMSELVES STUNG BY
DOZENS OF SCORPIONS. SOME CAN TRICK YOU INTO BELIEVING THAT THEIR HEAD HAS
BEEN SLASHED INTO TWO; OTHERS CAN ‘SEVER’ THEIR LIMBS FROM THEIR BODY
§â ÀôÅUð âð àæãÚU ×ð´ ·¤Üæ·¤æÚUô´ Ùð Öæ´çÌ-Öæ´çÌ ·¤è ·¤Üæ°´ âæÏè ãñд ÂæÙè ÂÚU ƒæ´ÅUô´ âôØð ÚUãÙð ·¤è
·¤Üæ Øæ ÁãÚUèÜð çÕ‘Àé¥ô´ âð Ç´·¤ ×ÚUßæÙð ·¤æ ·¤ÚUÌÕÐ Sßæ´» ÚU¿æÌð ãé° ·¤ô§ü çÀóæ ×SÌ·¤ ãô
â·¤Ìæ ãñ Ìô ·¤ô§ü ¥ÂÙð ãæÍ Âæ¡ß ·¤ô ¥Ü» ·¤ÚUÌæ ãé° çι â·¤Ìæ ãñ
Chaudhary is one of the three artistes of Dawoodnagar
who know the art of sleeping on the surface of water. He
says that once, when he jumped into a canal to save a
drowning child, it was as if the water was caressing him. In
our presence, he lay still on water for over half-an-hour.
The folksongs of the region suggest that this festival of
disguises has a long tradition. These Jhumar songs are in
Magahi (a dialect of Hindi) and are based on the Lavni folksongs of Maharashtra. According to these songs, when an
epidemic broke out in the area in Vikram Samvat 1917, ie
1860 AD, some mendicants from Maharashtra installed
and consecrated idols of Bamma Devi in the four corners
of the town, and the residents spent entire nights
worshipping the goddess for a month. From that time, this
festival is celebrated as Jeevit Putrika Vrat (a fast
undertaken by mothers for long life of their sons) or Jiutia.
Incidentally, Jivit Putrika Vrat Liye Huye (On Jivit Putrika
fast), the title of a famous poem by the Sahitya Academy
award winner Gyanendrapati, was inspired by this festival.
The poem is a satire on poets prepared to do anything to
get their indifferent poetry published. It speaks of how they
sell copies of literary magazines to wriggle into the good
books of the editors.
ã× Üô»ô´ ·¤ô Öè °·¤ ·¤Üæ·¤æÚU, Ù´Îç·¤àæôÚU ¿õÏÚUè Ùð ÂæÙè ÂÚU ¥æÏð ƒæ´ÅUð çÕÙæ ÌñÚUð
çSÍÚU âô·¤ÚU çιæØæÐ ¿õÏÚUè Îæ©ÎÙ»ÚU ·Ô¤ ©Ù ÌèÙ ·¤Üæ·¤æÚUô´ ×ð´ âð ãñ,´ çÁ‹ãô´Ùð ÂæÙè ÂÚU
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çßçÏØô´ ·¤ô ¥ÂÙæÙð ·Ô¤ çÜ° Âýçð ÚUÌ ç·¤Øæ ãô»æ ÌÍæ ÚUæÌ-ÚUæÌ ÖÚU Áæ»Ùð ·Ô¤ çÜ°
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·Ô¤ M¤Â ×ð´ Îæ©ÎÙ»ÚU Ùð ÁèçßÌ ÚU¹æÐÓ çÕýçÅUàæ ·¤æÜèÙ »ÁðçÅUØÚU ·Ô¤ ¥ÙéâæÚU v}{® ·Ô¤
¥æâÂæâ ·¤æ â×Ø çßçÖóæ ×ãæ×æçÚUØô´ ·¤æ â×Ø ãñ, çÁââð ÜǸÙð ·Ô¤ çÜ° çÕýçÅUàæ
âÚU·¤æÚU SßæS‰Ø âðßæ¥ô´ ·¤è ØôÁÙæØð´ Üæ»ê ·¤ÚU ÚUãè ÍèÐ
ȤæòÚUßÇüU Âýðâ | ÁÙßÚUè 2014
ÕãéÁÙ
ˆØæðãUæÚU
59
EVERY YEAR, HINDUS AND MUSLIMS OF THIS
BIHAR TOWN COME TOGETHER TO CELEBRATE
A FESTIVAL OF MYTHICAL DISGUISES,
FOLKSONGS AND MAGIC
ãÚU âæÜ çÕãæÚU ·Ô¤ §â àæãÚU ·Ô¤ çã‹Îê ¥æñÚU ×éâÜ×æÙ
ç×ÜÁéÜ ·¤ÚU Sßæ´», ÁæÎê ¥õÚU Üô·¤»èÌô´ ·¤æ °·¤
¥Ùô¹æ â´âæÚU ÚU¿æÌð ãñ´
Be that as it may, Bamma Devi is most likely the local version of Maharashtra’s
Mumba Devi. Satyendra, a teacher by profession and a past master in the art of disguise, says, “The mendicants might have used prayers and worship as a means to
teach the villagers about the importance of hygienic living to fight the epidemic.
Swang, Lavni, and such must have been used to entertain the people and keep
them engaged during the all-night worship sessions. And that practice must have
been preserved by Dawoodnagar as a tradition.” According to the gazetteer of the
British era, epidemics broke out in many parts of the country around 1860 and the
British government took many steps to control them.
Besides mythological stories, Lavni songs also chronicle tales of cultural or historical importance. For instance, a Lavni song describes in detail the construction of a
canal from the Son River, including why the British decided to dig the canal, how engineers prepared the related designs, and even the width and length of the canal!
In this town devoted to art, instances of communal harmony abound. During
the Jeevit Putrika Vrat, the Muslim residents also wear disguises and sing and
dance. Similarly, Hindu artistes join in the celebrations of Muslim festivals. The day
we reached Dawoodnagar, taziyas (miniature mausoleums carried in processions)
for Moharram were being prepared under the supervision of Hindu artist Shiv
Kumar. The Khalifas of the 8-9 taziyas of the town were all praise for Shiv Kumar, describing him as a symbol of communal harmony.
The Dawoodnagar residents also describe their town as the town of Banabhatta, the
writer of Kadambari. Acharya Hazari Prasad Dwivedi, in his book Banabhatta Kee
Atmakatha(Autobiography of Banabhatta), says Banabhatta was adept in theatrical
skills. Dwivedi gives credit for his book to one Catherine, who, even at the age of 75,
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ÕÌæÌð ãñд
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ç×â ·ñ¤ÍÚUæ§Ù ·¤ô çÎØæ ãñ, Áô |z ßáü ·¤è ¥ßSÍæ ×ð´
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BAHUJAN
60
FESTIVAL
OCTOBER 2014 | FORWARD Press
W
hen and who initiated a particular practice that was
absorbed into the folk culture, are questions that
cannot be answered with any degree of certainty. This is true
of Jiutia, too. But there is a folksong which clearly indicates the
beginning of the tradition.Ashwin Andharia Dooj Rahe, Samvat 1917 Ke Saal Re Jiuitia. Jiuitia Re Rope Le Haricharan, Tulsi,
Damdi, Jugul, Ranglal Re Jiutia. Are Dhan Bhaag Re Jiuitia…’
(It was the second day of the dark fortnight of Ashwin month
of Samvat 1917. Haricharan, Tulsi, Damdi, Jugul and Ranglal
sowed the seeds of Jiuitia. It was great luck …) According to
this song, five persons launched the tradition that was a societal attempt to deal with the plague epidemic. People believe
that the intensity of the epidemic waned due to fasting.
Who was Jimutvahan?
Jimutvahan, who is invoked by the Bahujans during this
festival, was the famous ruler of the coastal province of
Odisha. His father was Sahlivahan and mother Shaibya. The
king, who belonged to the Survanshi clan, is credited with
having started the Saka Samvat. It is still used by astrologers.
He ascended the throne in 78AD.
Two castes have kept Jiuitia alive
The credit for preserving Jiuitia folk tradition in Dawoodnagar goes to two castes: Patwa or Tanti and Kansyakar or
Kasera. Besides, the Rambabu family, which is of the Halwai
caste, also deserves some of the credit. The five people who
are said to have begun the tradition all belonged to the Kasera
caste. But even the members of this caste accept that
they have learnt it from the Patwa samaj.
Jiutia is 154 years old
vzy âæÜ ÂéÚUæÙæ ãñ çÁ©çÌØæ
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Upendra Kashyap is a journalist who has brought to light many
socio-cultural specialties of the Shaahbad area of Bihar. He was the first to
write on Jiuitia from a Bahujan perspective
˜淤æÚU ©Âð´Îý ·¤àØ Ùð ¥ÂÙè çÚUÂôÅUô´ü ·Ô¤ ×æŠØ× âð çÕãæÚU ·Ô¤ àææãæÕæÎ ÿæð˜æ ·¤è ¥Ùð·¤
âæ´S·¤ëçÌ·¤-â×æçÁ·¤ çßçàæCÌæ¥ô´ ·¤ô ©Áæ·¤ÚU ç·¤Øæ ãñÐ çÁ©çÌØæ ·Ô¤ ÕãéÁÙ-·¤Üæ Âÿæ ·¤ô
âßüÂýÍ× âæ×Ùð ÜæÙð ·¤æ ŸæðØ Öè ·¤àØ ·¤ô ãè Âýæ# ãñUÐ
travelled in the Son region to collect information about Banabhatta. She handed
over all the material she had collected to Dwivedi. The Brahmanical system is not
known for patronising theatre but was forced to accept Bharat Muni’s
Natyashastraas the fifth Veda due to its popularity.
Dawoodnagar – the city of disguises – has many Banabhattas. Art is not a
means for earning money for the people of this town. They are associated
with different professions while at the same time, serving the cause of art.
Doctors, engineers, professors – all enthusiastically join the festival of Swang.
Vijay Kumar, an expert in mimicry and a doctor, says, “The central and state
governments should support the art and artistes of Dawoodnagar.” He adds,
“Dawoodnagar can be an interesting subject for TV programmes centred on
art.” One can only hope that the government and the ‘mainstream’ media
pays heed to what he is saying.
Sanjeev Chandan is a journalist who writes short stories and edits Streekaal magazine. Ashish
Kumar Anshu is a correspondent of the monthly Sopan and is known for his investigative articles
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2014
×æŠØ×
From Mangte Chungneijang to
Mary Kom
×ñ»Ìð ¿´‚Ùð§Áñ» âð
×ðÚUè ·¤æò×
GET A RARE GLIMPSE INTO THE HEART AND MIND OF A POOR TRIBAL GIRL
WHO TOOK UP BOXING AGAINST ALL ODDS AND BECAME WORLD CHAMPION
°·¤ °ðâè »ÚUèÕ ¥æçÎßæâè ÜǸ·¤è ·Ô¤ çÎÜ ¥õÚU çÎ×æ» ×ð´ Ûææ¡·¤Ùð ·¤æ ÕðãÌÚUèÙ ×õ·¤æ, çÁâÙð
¥Ùð·¤ ×éâèÕÌô´ ·¤æ âæ×Ùæ ·¤ÚUÌð ãé° Õæòç€â´» ×ð´ ×ãæÚUÌ ãæçâÜ ·¤è ¥õÚU çßE ¿ñçÂØÙ ÕÙè
SANJEEV KHUDSHAH
I
f you want to inculcate in your children, the values of
unlimited patience and persistent hard work, please do
take them to see the film Mary Kom.
This is the story of a girl who lives in a small village of
Manipur amid grinding poverty. The eight-year-old
loves boxing gloves more than her life. Her father used
to be a wrestler and wants his daughter to be an athlete.
He sends her to a club to train in athletics. However,
unknown to him, she learns boxing and goes on to
become national champion. When her father comes to
know of it, he is upset. He is worried that if his daughter
learns boxing, she may suffer injuries to her face and
that would come in the way of her marriage. One day,
the father asks her daughter to choose between him and
boxing. Mary chooses boxing.
Indian girls can learn a lot from the unwavering commitment and grit of Mary Kom. Indian girls can and do
stand up to their in-laws but they still cannot imagine
going against the wishes of their parents.
¥
â´Áèß ¹éÎàææã
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XX
61
VISUAL
OCTOBER 2014 FORWARD Press
MEDIA
|
62
It hardly matters that Priyanka Chopra does not look like
Mary Kom. She has tried really hard – and with
considerable success – to behave and speak like the boxer.
She has done justice to her character
§ââð ·¤ô§ü Ȥ·¤ü Ùãè´ ÂǸÌæ ç·¤ çÂýØ·´ ¤æ ¿ôÂǸæ, ×ðÚUè Áñâè Ùãè´ çιÌè,
Üðç·¤Ù ©â·Ô¤ ãæßÖæß, ÕôÜè-Öæáæ ×ðÚUè ·¤æ× ·¤æ ¥æÖæâ ·¤ÚUæÌð ãñд
çÂýØ·´ ¤æ Ùð ¥ÂÙð ç·¤ÚUÎæÚU ·Ô¤ âæÍ ‹ØæØ ç·¤Øæ ãñÐ
When Mary Kom approaches the boxing coach and asks him to train
her, the elderly coach tells her, “Give me five reasons why you want to
learn boxing. Only then will I train you.” Mary Kom replies, “I love
boxing. I love boxing. I love boxing. I love boxing. Do I have to say it once
more?” And the coach agrees to take her under his tutelage. What makes
Mary Kom’s success more striking is that she hails from a tribal family of
Manipur – a state reeling under terrorism and the infamous Armed
Forces (Special Powers) Act for more than half a century.
Mary Kom’s husband Onler Kom persuades her to take part in boxing
championship after she has become the mother of twins. He helps her at
every juncture. Her coach did not want her to marry because he believed
that once a woman is married, she is confined within the four walls of her
house. However, Mary Kom proves her coach wrong. After becoming a
mother, she again approaches him. Impressed by her determination, the
coach tells her, “A woman becomes stronger after becoming a mother.
Now, you are twice as strong as you were.”
Mary Kom was born Mangte Chungneijang in Churachandpur,
Manipur, on 1 March 1983. Her coach gave her the name Mary Kom.
She is a five-time world amateur boxing champion and also has a
bronze medal from the London Olympics. She was born in a poor
and conservative Christian tribal family, where, in the name of
cultural norms, girls were scrupulously kept away from the sports
arena. For Mangte Chungneijang, becoming Mary Kom meant she
had to repeatedly face hurdles rooted in regionalism, religion, caste
and gender.
Since the film is a dramatic adaptation of the life of Mary Kom, one
cannot expect it to portray what exactly happened but the film does
expose the petty politics informing the Indian sports world and quite
realistically tells the story of the bitter struggle of one woman. This is a
film for everyone, but particularly for those who want a future in sports.
It hardly matters that Priyanka Chopra does not look like Mary
Kom. She has tried really hard – and with considerable success – to
behave and speak like the boxer. She has done justice to her
character. The set depicting a Manipuri village does not look artificial. Priyanka’s co-actors have also acquitted themselves well. The
dialogues are apt and well written. The film gives the viewers a rare
glimpse into the heart and mind of Mary Kom, as well as an opportunity to understand the world of sports. The music is hummable
and the direction is tight, keeping the audience glued to their seats
to the last scene and igniting patriotic fervour in them.
Film: Mary Kom, Duration: 122 minutes, Director: Omung Kumar
Sanjeev Khudshah is a well-known Dalit writer
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