Coordinator’s View

Human History: An Introspection

As a student of science and engineering I have grown to believe in theories based on their verifiability and reproducibility, of course within the stipulated boundaries. History in general, and human history is highly subjective.   Later, developments in archeology, linguistic science and genetic engineering have added dynamic and scientific dimensions to history.

Yet, there are many missing links posing difficulties to connect dots, like curve fitting. This has led to multiple theories on history that are prevalent in different parts of the world, and at times in same part with different set of people. One of them is theology. In view of this the readers are requested not to feel surprised if they find missing links in this introspection.

India is a young democracy which is completing 75 years of independence. I am a part of a generation which is lucky to have interacted with some of those who had participated in independence struggle. Yet, version of its pre-independence and post-independence history, by some of the great historians, is full of perceptions, contradictions, claims and counter-claims.

In this context, article starts with human history, at best, on logical understanding of what I have read, viewed or witnessed. Despite wisdom spread all around, I am in a state of predicament to find irrationality in human, social, cultural, ethnic and national behavior. My mind remains boggled with basic questions – Are we all born equal? Why are there so many conflicts, hatred and partisan approaches?

This article in neither a research paper, nor a thesis on a subject which deserves volumes of books. It is an effort to spill beans of discomfort and agony in the form of case studies, and then crystallize the stirring thoughts. It is with a belief that it would help me to evolve a clarity of my role in a resolve to complement my bit in the progress of social harmony and coexistence. This is believed to be the path of wisdom and in a real spirit of democracy, not mobocracy.

Background: Impressions of a poem Ek Phool Ki Chaah (एक फूल की चाह ) by Siyaramsharan Gupt (सियारामशरण गुप्त) and a story Barber’s Trade Union by Mulk Raj Anand, studied by me at teen age around 1964 are quite deep. Cyclic recurrences of social disorder refresh the memories. Such recurrences are not confined to a particular society, sects, race, religion state or country. It is a global phenomenon with variance in nature, intensity and frequency. It is horrendous to observe in this civilized world that either people are divided or getting divided on one or the other pretexts; all of them are man-made. It gives rise to some haunting questions – Are we really civilized? Are we not reverting back to barbarianism? Are we judiciously responding to painstaking efforts of those who transformed human civilization from nomad stage to prevalent prosperity? 

Human History: Every historical document and narration, in different forms, is synonymous to applique art created painstakingly in a skillful manner. It is made to look quite impressive and monolithic. Yet, a close review reveals that it is a collection of tit-bits, direct or indirect evidences, artifacts and commentaries, to the extent they could be accessed. And present them to the best of understanding, perceptions, biases, conveniences, preferences, likes and dislikes of the author. There are perceivable missing links leading to some questions -  What could have happened? and, What were circumstances?

Thus, history is an opinion on the past. Opinion can be changed but history cannot be erased. For us in the present, future is a mystery. All that we can do is to take lessons out of it, and blend them as ambrosia (अमृत- beverage of immortality) left behind by those who had lived to leave behind a legacy for us to live on and create a prosperous history. It is for us to ensure that influence of venom in whatever form, that existed in past, is taken as bitter learnings on the principle of cause-n-effect. This is the best possible way of living in present so that our descendants don’t blame us for miseries that they might encounter in their life.  This makes relevant some of the basic tenets of democracy, cited in the following verses of Indian origin, and extensively referred to, are -

 ॐ सर्वे भवन्तु सुखिनः। सर्वे सन्तु निरामयाः। सर्वे भद्राणि पश्यन्तु। मा कश्चित् दुःख भाग्भवेत्॥ ॐ शान्तिः शान्तिः शान्तिः॥

   and

 अयं निजः परो वेति गणना लघुचेतसाम्। उदारचरितानां तु वसुधैव कुटुम्बकम्॥

Case Studies: I start with me; it is very difficult to read and understand oneself. I am an Indian national. I come from a family of Rigvedi Brahmins (ऋग्वेदी ब्राम्हण) and Rigveda (ऋग्वेद) is considered to be the oldest scripture. Followers of it are considered to be the highest clan of Brahmins among Hindus. Yet, I do not possess any of those traits, right from complexion to capabilities. Nevertheless, I try to derive a solace that disappearance of the ancestral traits in me could be on account of successive mutations, as per genetic theory that I might have over thousands of generations. However, socially even now I am considered to be a Brahmin in accordance with Manu Samhita (मनु संहिता)

1.       Indian Civilization: Indian civilization is considered to be the oldest civilization of originally local inhabitants. Takshila University (तक्षिला विश्वविद्यालय), in erstwhile India was in its full boom about 3000 years ago. It must have taken efforts of many generations to grow to that stature. A view of history of India in last one-and-half century has many conflicting versions on causes, and their effects. Each of the versions, interpretations and beliefs are regulated by allegiance of the commentator. Here, it is pertinent to observe that history of Indian independence pertains to an era of which lot of documents, photographs, audio and direct evidences are available. This creates an invincible curiosity about fidelity of narrations of our ancient civilizations. What we know about this oldest civilization is based on Smruti (स्मृति-  Memory), Shruti  (श्रुति-  Hearing) and Kruti (कृति-  Practices). Here, it is relevant to cite theory of communication which propounds that aberration in communicated message grows non-linearly in every successive transmission. Accordingly, understanding of any civilization becomes more subjective, the older it is. Thus, extrapolation of Indian history to its origin, based on the prevalent scenario is susceptible to lot of fallacies, ambiguities and apprehension.

Strength of meditation, a trusted tool in Indian civilization, cannot be ruled out. Despite the age of the civilization, invasion and impositions of outsiders, meditation as a metaphysical tool has not only survived, rather it has started receiving global acceptance. Even in medical science, meditation (ध्यान ) and Yoga (योग) is accepted as one of the means of cure. Efficacy of meditation is vindicated from ancient knowledge of mathematics, metallurgy, political science, medicine, surgery, economics, cosmology and many more fields acquired in ancient India. It is a period when there were no means of physical observations. As against this, growth of knowledge in rest of the world is based on physical observations of nature. In view of the above ancient scriptures, in whatever form they are available, deserve a rational understanding, review and interpolation with an open mind instead of outright rejection.

Theology has totally different claim on evolution of human civilization. Hindus believe that Manu (मनु) was the first human created by Bramhdev (ब्रम्हदेव). While, Christians believe it from first couple of Adam and Eve. Likewise, there are many paradoxical claims viz. Christ was born of a virgin, Quran is a heavenly book, and Sanskrit is a divine language.

All these claims belong to an era when communications were in some form which are not decipherable. Efforts to decipher the ancient communications are going on in different forms and parts of the world. Thus, interpretation of practices, interaction, believes, differences, conflicts among different races, sects, religions and inhabitants, whose information is either not available or is non-decipherable, remain subjective, and therefore it cannot become universal.

2.       Sanskrit Language: Sanskrit (संस्कृत) is considered to be a divine language. Language is a means of communication in any culture. Maturity of a language is an indicator of maturity of the culture to which it belongs. Evolution and spread of any culture and its languages is regulated by its adaptability to socio-environmental conditions. Accordingly, each culture and language takes favourable routes to rehabilitate and resettle in different parts of the globe.

Without getting into the religious belief that Sanskrit is a divine language, emphasis is laid on language as a necessity for a civilization. Therefore, an effort is being made to explore evolution of language. A language must have started with correlation of sound with emotional expressions. It could have worked well face-to-face too. This can be understood from communication between a new born baby and his mother. This communication has neither retention nor does it require a meaning. This is substantiated with the fact that just careful listening to a conversation with associated gestures and postures helps to derive sense of communication in any language. Next concern is how to communicate with those who are not present, it requires some means that have retention. This is where use of symbols and shapes in various forms and medium viz. sand, stone carvings, leaves came in. These symbols grew as alphabets is the first step. Increase in number of symbols and alphabets must have led to their blending to be able to create meaningful words in second step. In third step, it must have been the development of grammar, a set of rules in a language, which was helpful to connect words for a meaningful sentence. Grammar of a language conveys its maturity. Lastly, maturity in any specie, its thoughts and expressions are never abrupt; they evolve gradually and slowly. Same has to be true for any language.

Diversity in languages and their scripts clearly convey that human species might have originated at some place and point of time. But, they must have taken many generations to reach a level of mature communication. This must be true for all languages.

In linguistic science Sanskrit is considered to be a phonetic Language. In Sanskrit every alphabet and word has a phonetic connotation. Accordingly, outright acceptance to Sanskrit as a divine language and script is a difficult proposition. Sanskrit is since regarded as most scientific language it also must have had a long history of evolution to that level of perfection.

3.       Evolution of Religion: Paradox –  Phrase ‘Egg First or Hen’ is applicable to ‘which evolved first civilization or religion?’. An obvious answer is civilization is first. Regulation of social behavior is an essential part of every civilization. This is where advises of wise men in a family and society regulated mutual behavior of its members. Folks grew, amalgamated, collaborated and migrated for mutual survival. In the process complexities of human needs and interactions grew wherever local behaviors had mismatch. It created a need for higher a wisdom, way of life, in different part of the world that suited then in geographical, climatic and socio-economic conditions vs-a-vis constraints. These, higher wisdoms as they grew took shape of a Panths (plural of पंथ - paths of life).

The basic question in each Panth was how to communicate wisdom across their followers. Wisdom is neither a commodity nor a bounty. Therefore, wise-men started formulating and prescribing Do’s and Don’ts using means of communication available to them. Such advises, over a period, were regarded as religious scriptures and tenets. Each of them were relevant to place,  time and cirumstances. These Panths, as they prospered, got into a frame of religion.

Prosperity of a clan attracted other less prosperous clans in the form of merger or war for supremacy so as to grab the benefits of prosperity. Such wars caused more destruction than any good. These can be compared to ‘unwise acts similar to slaughter of hen laying golden eggs’.  The conquerors saw believes, culture and religion of those defeated in war as root of their prosperity. Yet, instead of adopting way of life of locals they resorted to tyranny to impose their culture to establish their supremacy.  Human history is full of such bloody episodes.

Coming back to the Hindu religion, that I come from, it has no single scripture. It is a way of life under different circumstances by different wise men called Rishi (ऋषि), Maharshi (महर्षि) and Bramharishi (ब्रम्हर्षि). Mahabharat (महाभारत) is the best example of it. It leaves judgement of right and wrong of any action to the wisdom of the readers and its followers. Hindu religion is an open philosophy having roots in power of nature and provides room for every individual to revere the power in whatever form that one may like.

First scripture of Indian Civilization is Rigved. Mythologically, Bramhadev dictated all the four Veda (वेद) to another deity Ganesh. Another belief is that they were written by Maharshi Ved Vyas (महर्षि वेद  व्यास). These Vedas are in Sanskrit. Yet, Vedas in whatever form they are available are transmitted through Shruti. There are innumerable translations, treatise and commentaries of Vedas in various form. Evolution of Upnishad (उपनिषद) and Puran (पुराण) followed after Vedas. These scriptures are tenets for common man who could not grow to the level of wisdom to understand Vedas. Perpetuity of these scriptures has taken place in accordance with the ability to understand, interpret and disseminate them by its followers.

Amidst believes of these sacrosanct scriptures one thing is certain that do’s and don’ts prescribed by them are time and place relevant. This is evident from the most popular performance among Hindus (plural of हिन्दू) is Satya Narayan Katha (सत्य नारायण कथा). It carries flexible prescriptions to suit convenience of place, time and available resources. It is without discrimination; be it a king or a pauper. The only sermon in it is honesty and consistency in intentions, speech and actions. Therefore, any rigidity, discrimination, hatred or conflicts wherever observed is reflection of the incompetency of followers of the scriptures; certainly not of those wise creators.

It leads to an understanding that stream of wisdom flowing from a few, grew into to religion. There is nothing wrong in framing ideologies into religion. But, it becomes a grave problem when personal or political ambitions take driving seat in perpetuating religion. As a consequence, socio-political dynamics becomes a green pasture for communal forces.

4.       Caste Systems: Indian culture bears a stigma of caste system (जाति प्रथा). With the abberations that crept in it by virtue of its age, it has been target of all invaders and foreign rulers. Each of them tried to firm up their grips over locals. In this efforts, among different methods, attempts were made to question and humiliate Indians in respect of their origin, culture and believes. It was portrayed that Aryan (आर्य) were invaders and committed atrocities on locals. There is another school of thought that Arya (आर्य) were of Indian origin and from here they migrated around in different parts of the world. It also connected to Manu Samhita, the menace of caste system, which stipulated classifications of families into four Varna (वर्ण) Systems viz. Brahman (ब्राम्हण), Kshatriya (क्षत्रिय), Vaishya (वैश्य) and Shudra (शूद्र). In this Samhita roles and means of living of these Varna were also promulgated. These roles are - (A) for Brahmin: learning and imparting of knowledge, (B) for Kshatriya: protection and governance by Kshatriya, (C) for Vaishya: trade and Commerce by Vaishya and (D) for Shudra: maintenance of hygiene and imparting service. It also prohibited social and family interactions, leading to barriers for marriages across the Verna. This is considered totally irrational and inhuman. It did not stop at that. Society was further got compartmentalized into castes and sub-castes based on their occupation leading atrocities on Shudra for any violation of norms.

 

Living and working environment of these serving class were descended to a level where these became untouchables to the people belonging to the so-called three superior castes. In recent past liberalization in educational and job opportunities facilitated more persons, socially and economically weaker in the society, to enter into prestigious occupations. This triggered dilution of caste system. Inter-caste marriages among IPS, IAS, Politician, Engineers, Doctors, Advocates, CAs and many more occupations has become a matter of socio-economic-professional advantage. These, changes in society invalidate the evil form of Manu’s Caste System (जाति प्रथा), as being propagated.  

An effort is made to peep into religions and cultures beyond Hindus. It is seen that societies in other countries and religions, name any, also have rigid demarcations based on sects, races, faiths and occupation. These demarcations are also visible among Hindus converted to other religions which proclaim man-to-man equality. Differences, if any, are of degree and flavor. It is observed stimulations religious conversion are some kind of allurement. It is, therefore, construed that religious conversions are not different from rebottling of same-old stuff without material change into socio-economics of the subjects. Change if any is transitory.

Theory of Communism evolved in Europe. It denounced religion as opium of masses and aimed at classless society. It was founded only on primary distinction between Haves and Have-nots. Communism, was established in Russia in early twentieth century through a civil war. In a period of about seven decades it has collapsed. Erosion of communism was attributed to absence of productivity-linked-motivation; this is where socialism and capitalism are different in a welfare state. Despite, China with a few small countries have retained communist regime. In China, CPC is a single party government. Yet, China is striving to gain recognition of largest democracy, despite its expansionist policies. Emergence of China into largest economy has been possible due to exploitation of capitalism while retaining characteristics of communism. Notwithstanding to this there are distinct classes in China viz. ruling, business and serving. The serving classes  are based on their skill sets.  In China liberties of people are pruned to suit the objectives of CPC.

These, socio-political erosions are not withstanding to the fact that in Indian culture there were Maharshi Valmiki (महर्षि वाल्मीकि), Kewat (केवट), Shabri (शबरी संत कबीर  संत रैदास संत तुकाराम), Sant Tukaram (संत तुकाराम), Sant Kabeer (संत कबीर), Sant Raidas (संत रैदास) and innumerable thinkers. Though they came from deprived castes, yet they are highly revered across castes. Even Lord Ram gave credence to the opinion of washer-man; this act is highly debatable. This makes it prudent and urgent to introspect and come out of the vicious trap of socio-political degradation that has been continuing since memorable times in human civilization. This civilization is the finest evolution in the nature.

Education of people in serving class and consequent changes in economics of life has catalyzed diffusion of caste boundaries. This trend is accelerating indulgence of intelligent persons, in every caste, to explore business opportunities even in areas which were traditionally in domain of Shudras. Since last two decades these areas are being pursued under banner of housekeeping, community maintenance, garbage management and so on. It is attracting people across castes, including Brahmins, to benefit themselves from the emerging scenario. What has changes that these intelligentsias are smartly choosing better means for the same work.

These discussions incline me to believe that caste systems were not devised, rather they evolved in socio-economic dynamics where everyone has a role to perform and opportunities to survive. Thus, caste system is not the cause but an effect of educational capabilities of individuals on socio-economics, and vice-versa. Any attempt to impose water tight compartment vis-à-vis untouchability is inhuman and leads to oppression of people having lower capabilities; it has far reaching consequences. Thus, educational disparity is seen as a cause of competence crisis which has eroded the Indian culture with the venom of untouchability.

5.       Untouchability and Education in Maharashtra: On introspection based of these discussion, I find myself, by family leaning, unpardonable. This feeling becomes more intense when I confront a long trail of tough questions. I am not aware of how did my ancestors treat non-Brahmins and specially those engaged in the lowest level of occupation? These service occupations were not only a necessity of survival of non-Brahmins, but they, by their occupation rendered sanitation for us to live in hygiene, comfort, and luxury.  It is a nightmare to imagine life without support-services by untouchables (अछूत) that I have continued to live.

Understanding of Division of Labour in economics, gives rise to some of the typical questions. These are – (a) Why cannot respective roles in society be seen as a mutual compromise? (b) What right does it give me to look-down upon those who render these services to me? (c) Why most of the people engaged in higher occupation or profiles resort to similar pattern? (d) Should one be pardonable if, he despite coming from aristocratic family, thinks of equality with the serving classes? (e) Is it not true that I was privileged to have grown educationally, intellectually and environmentally in a manner that was conducive to be there where I am? (f) Were the oppressions of serving classes inadvertent and transitory, or were perpetuated advertently? (g) Were not these oppressions, by upper castes, taken as a matter of birthright persisted for generations over generations? (h) Can I escape from the responsibility of repaying the accumulated gains of rights, privileges and opportunities accrued by the clan that I come from? 

Menace of aberrations of the oldest culture have been reverberating in different parts of the country. There were many social reformers all across the country who tried to establish social-equality. With due reverence to all those reformers, this case study focuses on the reform that initiated were in Maharashtra.

Mahatma Jyotirao Phule (1827-1890) was convent educated from family of Mali community; this was traditionally into growing of fruits and vegetables. He was intelligent boy, yet he had education in two splits and completed schooling in 1847 from Scottish Mission’s High School. In 1948 when he was ill treated for his caste in marriage of his Brahmin friend, it induced in him consciousness on evils of caste system and social justice. A book ‘The Rights of Man’ by Thomas Paine sparked desire in him to educate women to eradicate evil of casteism. As a result, he first decided to educate his wife Savitribai Phule. The couple grew into dedicated social reformers. They started it with a school for girls from downtrodden families. Phule coined a word Dalit (दलित) to give a separate identity to downtrodden section of society. Phule was a strong opponent of Vedas, fundamental scriptures of Hindus. He vehemently blamed Brahmins for perpetuating caste system and treated them as descendants of Aryans. He considered that Aryans were invaders in ancient India, and they committed atrocities on locals to enlarge their reigns over the subcontinent. Initially, he considered British rule better than sufferings in the hands of Brahmins. He authored a book Gulamgiri and a few more to disseminate his thoughts.

Though Phule, by profession, grew into a businessman, he formed Satyashodhak Samaj (सत्यशोधक समाज) to spread rejection of caste system which had ushered in social justice on Dalits. He considered priority of eradication of untouchability, over independence of country. This created sharp ideological differences between Phule  and Bal Gangadhar Tilak (1836-1920) on many social issues viz.  eradication of untouchability, education for inequality to women, rights of farmer, child marriage remarriage of widow. Tilak was from Brahmin family which was in money lending profession. Tilak gave a call for Total Freedom with a slogan “Freedom is our Birth Right”. The two dedicated and contemporary great reformers did not carry well with each other. Yet, Phule rose in support of Tilak and Agarkar,. The latter two were Brahmins. In this case they were opposing British government for torturing Shivaji-VI (1863-1883), king of Kolhapur in jail. The motivation of Phule in his gestures to Tilak and Agarkar was lineage of the King to the great nationalist Shivaji, who had fought against Mughal emperor Aurangzeb to create Hindu Swarajya (हिन्दू स्वराज्य). Gopal Ganesh Agarkar, a social reformer, had initially worked together with Tilak. But, later they became polemical opponents. Agarkar, with his scientific temperament, shared intellectual, cultural and social canvas of Maharashtra with intellectuals viz. Mahadev Govind Ranade, Kashinath Trimbak Telang, Ramakrishna Gopal Bhandarkar and Gopal Krishna Gokhale; all of them were from Brahmin families, unlike Phule.

Chatrapati Shahuji Maharaj of Kolhapur (1894-1922), was a descendant of the great Chatrapati Shivaji Maharaj. In Indian history, after Chankya, Shivaji was the first to proclaim Hindu Swarajya (Independence). It was without discrimination of caste or religion. Shahuji Maharaj was also a staunch democrat and social reformer who worked for welfare and upliftment of downtrodden section of society. Accordingly, he took many remarkable initiatives. Some of them considered to be relevant are being cited here. He started Vedic school which was open to all to enable learning of Sankrit and scriptures. He also introduced compulsory free primary education for all without discrimination of caste or religion. In his efforts to equalize social-inequality in, 1902  he was the first ruler to grant 50% reservation in state’s services to backward classes.

Mohandas Karamchand Gandhi (1869-1948) revered as Bapu, Father of Nation, in India, apart from his contribution in freedom struggle was a social reformer and political ethicist. He could take entire nation together in his initiatives. However, he was known for his stubbornness. He made persons of commitment and conviction viz. Dr. Ambedkar, Subhash Chandra Bose and Sardar Vallabh Bhai Patel to yield to the wishes of Bapu. It was he who coined respectful place for Dalits by calling them Harijan (हरिजन - People of God).

Dr. Bheem Rao Ambedkar (1892-1956) was born in a Dalit family and had grown despite disrespectful treatment that he faced during his schooling. Going forward in his journey of life, in 1913 Baroda State Scholarship provided him a fillip to pursue his education in United States. He used the opportunity to study economics, sociology, history, philosophy and anthropology. In 1916 he moved to London to study Law and doctoral thesis. With his background, back home, Ambedkar in 1919 pleaded for separate electorates and reservations for untouchables along with other religious communities.

Ambedkar by virtue of his education and successive elevations became a prominent voice against untouchability.  In 1924 he established a central institution Bahiskrit Hitkarini Sabha (बहिष्कृत हितकारिणी सभा) with founding principles “Educate, Agitate and Organize” so as to address difficulties of untouchables for necessary redressal to the government. In this sequel on December 25, 1927 he initiated burning of copies of Manu Smiriti. This day is celebrated by his followers as Manusmiriti Dahan Din (मनुस्मृति दहन दिन).

Ambedkar was a strong critique of orthodox religious leaders and caste system in general. His engagements were more in political spheres than education of his subjects. After Independence, as First Law Minister, he was chairman of drafting committee of Indian Constitution. His vision was caste-less and class-less society. Therefore, while provisioning reservation for SC and ST he considered period of 10 years to be too short, however, he agreed that the period should be 40 years. He was against perpetuity of the symbol in Indian society for ever. Despite his decision to leave Hinduism in 1936, few weeks before death, he converted to Buddhism in in 1956 with about 3.8 lakh followers.

6.  Dalit Culture: Culture of a society covey’s life and thought process of its subjects. Thus, it would be fair to consider colloquial language and slangs as an indicator of living conditions, occupation, working conditions and literacy level of Dalits. It is easy to say that Dalits consume Daru (local of hard liquor) and themselves are responsible for its after effects. It is considered that consumption of liquor by Dalits is an opportunity for them to vent it out their frustration in state of intoxication. It is similar to their mental state of audacity, similar to hero of the movie, that they develop during the show. It is notwithstanding to their real-life conditions. As compared to this, in aristocratic societies consumption of liquor become somaras (सोमरस -  a pleasure drink); a luxury that they can afford.

 

Colloquial language of Dalits is considered to be abusive and branded with lack of mannerism, while similar expressions in sophisticated words are used in higher echelon. A dalit couple suddenly separating and restarting life with other counterpart is looked down by aristocrats as absence of culture in them. Whereas spending time outside family becomes either part of club-life or at most extra-marital affair. There are so many examples where culture of Dalits is transparent, while those in higher families remains under veil.

If we compare educated persons, with Dalit lineage, refinement in their family culture is visible. As a professional-executive on the field, it has been experienced that most of the labour come from deprived section of society. Use of abusive languages creates a fraternal feeling among them. As against this use of cultured language with them at work place is generally undermined and, it leads to decline in group performance.

It is pertinent to mention that among Dalits there are many sub-castes based on their occupations and evils of caste system prevails across them also. In this context aggressive language and postures to denounce Hindu conventions and dictates of Brahmin by Phule, Ambedkar and likes is seen as considered strategy to keep the flock together and create a socio-political pressure on persons enjoying position of power by virtue family-lineage.

Dalit Sahitya Academy is frontend of the manifestation of the section of society steered by pioneers among them. It creates a feeling of complaisance and awareness of exploitation of Dalits with an urge to grow and unite to secure their rights of equality in society. Publications in circulation among masses as Dalit Sahitya (दलित साहित्य), is considered to be in filthy language by people in upper castes and is attributed to its nature and forms at grass-root level.

A psychological analysis of these unwelcoming traits and their perpetuation shows that falling is natural and faster. But, growing with good traits requires extra efforts to gain potential. This is where leader and a reformer requires strong conviction and commitment of purpose. Taking people together to agitate requires intelligence. But, organizing people for a reform requires a high level wisdom to the extent of shedding away their privileges belongings; it has to be done advertently. Reforms to equalize-unequal with a sense of Personal Social Responsibility (PSR) need high degree dedication. It can’t be a casual affair. It has to be a bilateral effort of elites from among upper classes and as well as those among Dalits.

Lessons: Many of the Bramhins, Kshatriya and Vaishya who could not carry forward qualities of their ancestors descended to poverty. Such persons, for their survival, started receiving oblations as representative of God. Few smart of the lot took up the role of priests. Such priests rolled customs, traditions, rituals and superstitions in an orthodoxical manner. Thus, grew irrationality like a demon and accelerated degradation of knowledge, wisdom and culture, thereby haunting every section of the society

In the era when country was fragmented into kingdoms, rules and orders were promulgated by rulers, kings, monarchs and conquerors. Their objective was to grow their empire and firm their grips on their subject so as to perpetuate their monarchy and dynasty. Those who complied dictates continued to live on, and those who did not were treated mercilessly. In history there were numerous tyrant rulers and warring kingdoms who had no consideration for the people and need of coexistence for mutual prosperity. The intelligent lot of the three upper clans explored opportunities of their growth, amass their belonging and enlarge sphere of their influence. They exploited the opportunity by becoming subservient to the rulers in pursuit of mutual interests.

Oppression of human values of Gyaneshwar Maharj (ज्ञानेश्वर महाराज) alongwith his two brothers and a sister, Eknath Maharaj (एकनाथ  महाराज), Tukaram Maharj, Namdev Maharj (नामदेव  महाराज), Sai Baba (साईं बाबा), Gajanan Maharaj (गजानन महाराज), Christ, Socrates, Galileo and many more are eye tearing examples of oppression by aristocrats.. These oppressing people enjoyed an authority accepted by social order of the time. It prevailed with some irrational believes and disregard to merits of these great saints, reformers and scientists. A review of some of the known examples reflect lack of dignity. These existed due to lack of rationality in social justice to equalize unequal.

Reform are always inspired with wisdom. While, motivation to politics is intelligence.  It necessitates discriminating intelligence and wisdom as well as inspiration and motivation. Crystallization of reform may need tough posture to dismantle strong anti-reform shackles. Jyotiba Phule and Bheem Rao Ambedkar took postures to denounce Manu Samhita. Phule coined word Dalit to classify untouchables. Ambedkar gave them Buddhism as their religious identity. Both, of them very sternly initiated process of reform. But, Phule emphasized upon education while emphasis of Ambedkar was more on political canvas to establish socio-economic equilibrium.  As a result, on;y those among untouchables grew to an unparalleled stature who could receive proper education.

This process can be accelerated and an era of prosperity in peace, harmony and coexistence can be restored if we can collectively complement in efforts to grant social justice, equal opportunities and prosperity of all without discrimination.

Conclusions: Having considered human civilization in different era, stages, shades and forms, and its impacts on our life it is essential to form a view by answering some questions for introspection -  Can brutality on me by virtue of my family trace takeaway sufferings and injustice inflicted on deprived classes? If answer is NO, What do we do next?

We elites are blessed to be able to think, talk and act with the sense of Personal Social Responsibility (PSR). The best recourse for us is to assert that Enough has been Enough. Animosity among elites and deprived cannot be a course in future. Elites have to initiate steps to groom competence to compete among deprived section of society. Competence cannot be gifted; it has to be grown gradually; it is a part of wisdom. Likewise, those, coming from deprived families, who have grown into elites must lead people by example. It must be with the sense of an urgency, to accelerate and support needs of education in their clan and across the clans. It has to be without discrimination or prejudice. Moreover, persons from elite class of society, living in deprivation, have to introspect the reasons of their descend. There has to be an all round effort to accept responsibility of cultural decline, despite technological growth. The objective is to groom wisdom and competence to lead life in a respectful manner where all are treated as born equal. This is the real essence of democracy a refined form of independence. Literacy is just a prerequisite to education., and imparting education is a huge task.  

In this year when our country is celebrating Diamond Jubilee of Independence, elites creating cleavage among people on the lines of caste and religion, and political parties driving wedge of the discriminations are worst of their doing. This poses a big question mark on the maturity we the people of India constituting greatest democracy. It is distressing to observe that descendants of some of the progressive rulers viz. Martha (मराठा), Maurya (मौर्य), Kshatriya (क्षत्रिय), many more and now Brahmins are expecting reservations. Same is true for Bauddh (बौद्ध) religious descendants of Samrat Ashok (सम्राट अशोक) and Muslims followers of Mughal empire (मुगल साम्राज्य). It reaffirms our degradation as a society, nation and a civilization.

This vindicates an urgent necessity, despite ideological differences and priorities, with one-and-only-one aim that Nation is First for we to survive as a Nation. Though, politics is a must, but it must not be divisive, rather it should be of equal opportunities to grow competence and perform in peace and harmony. Unless we practice it at home we cannot become ambassador of tenets of Indian Civilization to the world to flourish with coexistence.

It is essential for us to ensure that wisdom does not become scarce while we are in the race of materialistic richness. In this scenario it is vouched that integrating PSR in our life is a spiritual experience and we elites would and should not miss it. All that it primarily needs is engagement for the cause with bodily (तन ) and mental (मन). A video of a theme song from Marathi movie Ubuntu (2017). Ubuntu (उबुंटू) is an African word for philosophy of humanity. Lyrics of the song are available  in  Marathi with translation in Hindi, and a song इंसान का इंसान से हो भाई चारा यही पैगाम हमारा from an old Hindi film पैगाम (1959)  are highly contextual.

 

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