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Bahujan Samaj to follow the principles of the

“Ad Dharm Movement"ahib Shri Kanshi Ram was born on March15, 1934, in Khawas Pur village of Ropar

District of Punjab (India). He was the eldest ofeight siblings. He belonged to the Ramdassia (AdDharmi/Mulnivasi) community of the ScheduledCaste group, which is the largest group in Pun-jab. He was named Kanshi because after his birththe midwife placed him in a tray made of Kansametal. His father owned some land and his un-cles were in the armed forces. In Sahib Shri Kan-shi Ram's own words, "I was born and broughtup amongst those who sacrificed themselves butnever betrayed the country...” Despite his lowcaste background, he earned a bachelor’s degreein science from the Government College at Ropar(Punjab).

His upbringing was modest. During hiseducation years there was nothing special abouthim to suggest that he would mature into greatsocial revolutionary. It was only after he took upa government job in the western Indian state ofMaharashtra that he began to be influenced bythe writings and life of Baba Sahib Dr. BhimraoRamji Ambedkar who voiced the concerns ofIndia's low caste community and worked hardthroughout his life for their empowerment. Soonafter his graduation, Sahib Shri Kanshi Ram Jijoined the research staff of Kirki’s Explosive Re-search and Development Laboratory (ERDL) inPune 1957. While working in Pune, he quit hisjob after becoming involved in the famous DeenaBhana case. Shri Deena Bhana, a RajasthaniScheduled Caste employee and senior colleagueof Sahib Shri Kanshi Ram Ji was suspended. Hisfault was that he protested against the decisionof ERDL management for the cancellation of hol-idays for Baba Sahib Dr. B. R. Ambedkar and LordBuddha Jayantis and their replacement by theTilak Jayanti and one additional holiday for Di-wali. Sahib Shri Kanshi Ram Ji decided to fightagainst such a caste ridden and dictatorial be-havior of the management. The fighter in SahibShri Kanshi Ram got the suspension orders ofShri Deena Bhana revoked and Dr. Ambedkar andLord Buddha Jayantis holidays were restored.

This was the beginning of the long battlefor the emancipation of the Dalits in the countrythat Sahib Shri Kanshi Ram had to lead till hislast breath. He resigned from his job and totallydedicated his entire life for the cause of the com-munity. He never married nor visited his homesince then. His struggle was not for the home

and family. He devised a new strategy to regainthe lost glory of the original (Adi) inhabitants ofBharat (India). He gave utmost importance to theculture of work and democratic method of strug-gle. He also expanded the circle of the Dalits byincorporating other Backward Classes and Mi-norities into it.

He criticized the post-Ambedkar leader-ship of Dalits in India. For that he declared"Poona Pact" as the main reason. He said that“Poona Pact" made Dalits helpless. By rejectingseparate electorate, Dalits were deprived of theirgenuine representation in legislatures. Severaland various kind of Chamchas were born in thelast fifty years. As and when India's so calledhigh caste Hindu rulers felt the need of Cham-chas and when the authority of the upper castesgot endangered by real and genuine Dalit leaders,Chamchas were brought to the fore in all otherfields”.

In his "The Chamcha Age", a well-arguedand polemical tirade against the pseudo Dalitleaders, Sahib Shri Kanshi Ram Ji sharpen thecontradiction for the legitimate acquisition of po-litical power by the downtrodden in electoraldemocracy in India. In, the Chamcha Age, "hefocused very much on the Poona Pact which wasa point of a rather decisive Gandhian victory overDr. Ambedkar after a long duel between the twoat the Round Table Conference". In the mid-1960s, Sahib Kanshi Ram Ji began to organizeDalit government employees to fight against

what he saw as the deeply entrenched prejudiceof higher caste peoples. It was around this timethat he decided that he would not marry anddedicate his life to the cause of Dalit improve-ment. Finally he decided play a crucial role in thepolitics of the country.

The result was, Sahib Shri Kanshi Ram Jilaunched his first organization on December 6th,1978: All India Backward (SC, ST, OBC) and Mi-nority Communities' Employees' Federation, pop-ularly known as BAMCEF. Three years later, onDecember 6th 1981, Sahib Shri Kanshi Ram Jifounded another organization: DS-4 (DalitShoshit Samaj Sangarsh Samiti) and on April14th, 1984, Sahib Shri Kanshi Ram Ji an-nounced the formation of the Bahujan SamajParty (the Common Man's Party). As a politician,he became very popular among his people, whofound a new hope and vision in his style of func-tioning and sincerity. Suddenly he became a na-tional figure. He was a master strategist and ameticulous organizer. He used his strengths tocarve out a niche for Dalits. This was done bydeploying an often combative and aggressivestrategy, with virulent attacks on other politicalparties which he claimed only represented theinterests of higher caste Hindus. He was sharplydifferent from other politicians of the main-stream. He used to communicate before hespoke.

In 1996 Sahib Shri Kanshi Ram Ji electedto the Lok Sabha from the Hoshiarpur con-stituency, from where 50 years ago Great GhadriBaba Babu Mangu Ram Mugowalia Ji founder ofthe "Ad Dharm Movement" had been returned tothe Punjab assembly in 1946.

Interestingly, it was at Hoshiarpur, thestrong hold of "Ad Dharm” that the BSP cele-brated the 75th year of the "Ad Dharm Move-ment" on February 18th, 2001. On this occasionSahib Shri Kanshi Ram Ji exhorted the BahujanSamaj to follow the principles of the "Ad DharmMovement" of which the BSP has now becomethe torch-bearer.

He was one of the few great leaders ofIndependent India who actually expanded thelimits of Dalit politics. His political vision wasnever confined to Scheduled Castes only, as isoften thought about him.

All of the political organizations hefounded were meant for the downtrodden of allsorts – SC, ST, OBC and Minorities. It would notbe an exaggeration to say that he was the onewho took a lead in making Indian democracymore competitive and practically open to theDalit-Bahujan Samaj.

Prem K. ChumberEditor-in-Chief: Ambedkar Times / Desh Doaba

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Gurprit SinghGurpreet Singh

Minar-E-Begampura at Khuralgarh Sahibwrote about the Guru Ravidass memo-rabilia at Khuralgarh Sahib (Village Khu-

rali) in Tehsil Garhshankar of DistrictHoshiarpur in Punjab (India) in my blog onApril 22, 2016 after the Punjab Governmentdecided and pronounced to build a befittingmemorial donated to the great Guru and har-binger of equality and justice, Sri Guru Ravi-dass. I thought of revisiting the issue afterseeing a recent report on the PTC Channel inwhich a dismal state of affairs at the site ofMinar-E-Begampura was given as a painfulrevelation that the memorial was lying as a de-serted site and nobody was bothered about it.It is a matter of pity and concern which mustbe registered with the current administrationand the past and forthcoming governing out-fits. It goes without saying that all the politicalparties and their leaderships are falling oneach other to woo the Dalit voters, the follow-ers of Sri Guru Ravidass, for grabbing the cor-ridors of power in Chandigarh but are blissfullyignorant of the ground reality and willful and Irepeat willful neglect of matters of interestand concern to Dalits. This mindset needs fur-

ther elaboration to put the things in their rightperspective.

The memorial, Minar-E-Begumpura isa historical site where the great Sri Guru Ravidass Ji stayed and lived for more than 4years. One of the travel and tour companiesto promote the site as a tourist attractionwrote in its brochure:-“Khuralgarh Sahib: Khuralgarh Sahib is one ofthe most prominent historical places of SriGuru Ravidass Ji situated at village Kharali,Garhshankar, district Hoshiarpur. KhuralgarhSahib is revered as this place was visited by

Sri Guru Ravidass. As per the legend Guru vis-ited this place after being persuaded by MeeraBai for the upliftment of the weaker section.Guru’s preaching attracted a huge followingwhich upset the local ruler. The Guru was ar-rested and imprisoned. As punishment HE wasordered to grind the Corn in a local grindingmill known as CHAKKI. Guru, as is believed,sat in a Samadhi and the corn was beinggrinded by itself. Seeing this, prison guardswent and told the Ruler that Guru is no Ordi-nary Human Being but a divine incarnation.After seeing the miracle of corn coming out ofChakki without any human intervention, TheRuler realized the mistake and set Guru free.Since the area had shortage of water, the rulerrequested the Guru to bless the place. It issaid that Guru turned a stone in a dry river bedwith his left toe thumb and a spring eruptedwhich is presently known as Charan ChhohGanga. Wake up early morning. The guest’shave an option of trekking down to the Gangaor drive through a private jungle. Minar-E-Begampura, a 151 feet high hallmark of SriGuru Ravidass Memorial is also being con-

structed here.”With this background, one maysay that Minar-E-Begumpura would attract themasses as a ‘Journey of Faith’ to pay obei-sance to Sri Guru Ravidass Ji, the proponentof the concept of ‘Begampura Shahar’(citywithout sorrow) to bring about ‘DemocraticSocialism‘in India and the world at large.

The site of spiritual interest and im-portance at Khuralgarh Sahib is a historicalplace which was blessed and adorned by SriGuru Ravidass in 1515. Baba Banta RamGhera Ji of All India Ad-Dharam Mission wasinstrumental in research and establishment of

Sri Guru Ravidass Dharam Asthan and CharanChhoh Ganga in the hilly train of Village Khu-rali. The Punjab Government, under the lead-ership of Mr. Parkash Singh Badal decided toacquire 15 acres of land in between theDharam Asthan and the Charan Chhoh Gangathoughtfully and erect Minar-E-Begumpura asa memorial of Sri Guru RavidassJi at the esti-mated cost of about Rs.110 crores. The foun-dation of the memorial was laid in April, 2016.The Akali-BJP Government started work butwas unseated by the Congress Government ofCaptain Amrinder Singh in March/April, 2017.With regard to the progress of work at Minar-E-Begumpura, I checked the factual positionand ground reality from the stake holders likeAll India Ad-Dharam Mandal independent ofthe media reports and found that PTC reportrevealed only a ‘half-truth’by saying that nowork has been done. There may be some po-litical motivation in these reports. The fact, asI came to know, is that about 70% work hasbeen done but it requires completion and fur-ther impetus to dedicate the memorial to thepublic. The earlier the better.

One thing comes to surface. Thoughall political parties have no other option but toengage with the followers of Sri Guru Ravi-dass Ji in view of their sizeable vote bank yetmost of their promises turnout to be mere ‘lol-lipops’ to satisfy them.

Political will is missing. Mindset tokeep Dalits on the margins is still at work.Otherwise there is no explanation as to whyMinar-E-Begumpura could not be completed infive years which was to be finished in 15months as planned. In the wake of the forth-coming elections in Punjab early next year, all

political par-ties and theirleaders arevisiting thei m p o r t a n tDalit Deraslike Sachk-hand Ballanand others.These Derasand spiritualleadership ofDalits couldplay a defi-nite role ingetting andsecuring adue spaceand place in the emerging political and socialequations, if they act wisely.

But it is a matter of regret to say, asfar as I know, there is hardly any visible ‘ThinkTank ‘working behind the Deras to advise andpersuade them to work and watch the interests of the community. They tend to get

satisfied by ‘loaves and crumbs’ of police escort vehicles and gun-wielding securityguards and photo opportunities with politicalbig-wigs. These political vested interests tendto exploit the community by keeping them divided to negate the effect of 35% Dalitshare in the population of Punjab, the highestin the country. We are to educate ourselvesand stand up to meet the challenges ahead. Nobody else would do this for us. If not, theseprojects like Minar-E-Begumpura would remainhanging in the air and we would remain bemoaning and complaining.

Ramesh ChanderAmbassador - I.F.S. (Retired)91-99885-10940

Minar-e-Begampura on the drawing board Baba Banta Ram Ghera at the Charan Choh Ganga - Sant Satwinder

Hira explaining the history of the holy site

I

www.deshdoaba.comwww.ambedkartimes.com 3V0l-13 Issue-25 September 1, 2021

Someone who has a deep seeking for the truth, for themthe spark of lightning would start to shine within them

Dear Bahu-jan DravidaB r o t h e r sand Sis-ters...

W h yare weh o l d i n gsuch a na-tional levelevent onthe impor-tant daysof Ma-h a t m aAyyankali? We areholding thisprogramme

to commemorate his great deeds onhis158 birth anniversary and to recol-lect whether his dreams were fulfilledor not.

We need an event like this tostimulate the liberating thoughtwhich is dormant within you and to

revive your inspiration.For centuries, we taught in

the absence of gurus. The life jour-ney of many Bahujan dravida individ-uals got enlightened by their ownseeking. Through their enlighten-ment, we people got our gurus.

We all know that the character of Ekalaivan in the history,In the absence of Guru, Ekalaivanrose to become the greatest Archeryplayer who could defeat Arjuna. Thenwhat happened to the Ekalaivan, TheBrahmins were not tolerated this, finally Ekalaivan's thumb slipped.

Really, for someone who hasa deep seeking for the truth, for themthe spark of lightning would start toshine within them.

During the golden period ofSanathana Dharma, the great Ma-hatma Ayyangali was born from theSudhra class.

I do not know if all of youknow or do not know, but I want totell one important history which Ihave read from the books that thetwo most brutal law enforced in India,one was Pesuva Brahmins in thePune, Maharashtra and the otherNamboodiri Brahmins in the State ofTravancore in Kerala.

The command given by thePesuva Brahmins to the Sudhras wasto have a mug around their neck,broom at their waist and bell on theirhands. Sudhras should carry this

wherever they move. The same com-mand was given by the NamboothiriBrahmins to the Sudhras that womenshould not hide their chest and another command that the Sudhrastood 64 feet away from the NairCommunity and 128 feet away fromthe Namboodiri Brahmins. Sudraswere called as an unseeable commu-nity or unapproachable castes

During this dark age ofSudhraat Kerala, Mahatma Ayyankaliwas born on 28th August 1863 in anagricultural family in Perumkattuvila,Thiruvananthapuram. He belongs tothe Pulia Caste.

When I read the history ofMahatma Ayyankali, I felt it was sim-ilar to that of the history of MahatmaPhule's life.

Mahatma Phule faced castediscrimination when he went to attend the marriage ceremony of hisupper caste friend’s home, just likethe same, Ayyankaalialso faced thecaste discrimination in his childhood

days while playingfootball with hiscaste Hindu chil-dren. He wasbeing beaten up byupper caste Hin-dus. On that sameday, he vowed notto play with uppercaste Hindus.

Even be-fore Baba sahibAmbedkar, Ma-hatma Ayyankaliused the formula"Educate, Agitate& Organise". Hisstruggle was tocreate a castelesssociety. MahatmaAyyankali's lifestruggle was toachieve "Equality,Liberty and broth-erhood" in IndianSociety. Your education shouldbe aimed at socialtransformation andeconomic emanci-pation. If your edu-cation remains asan education thatfills your stomach, it will destroy notonly you, it will destroy your owncommunity too.

if you get the right education,

there will be a rebellious provokewithin you, that rebellion will auto-matically consolidate you as a sanga.At the Age of 30, Mahatma Ayyankalistarted his awareness programme tothe Bahujan Dravida Masses throughhis "bow cart" Rally. He rode a "BowCart" against the ban on untouch-ables from accessing public roads bycaste Hindus.

To crush the chain of slaverybuilt in the name of the castes, Ma-hatma Ayyankali wrapped a robearound his shoulder, tied a turban andtravel with his bow cart on the publicstreets and markets. Although thisevent refreshed the oppressed people,it annoyed and surprised the uppercaste hindus

Ayyangali held a rally inBalaramapuram demanding the rightsof the ‘untouchables. The rally wascalled the "Walk for Freedom." Therally was infiltrated by upper casteHindu Gundas. Thus, the great riotbroke out. The riot was known as the

‘‘Chaliyar riots’’.Hundreds of Bahu-jan Dravidians wereinjured in this riot,But they foughtvery bravelyunderthe leadership ofMahatma Ayyankaliand won funda-mental rights.

As the Sched-uled Caste stu-dents were notallowed to enterschools, MahatmaAyyankali encour-aged Pulaya farm-ers to go on strikeand declared, “Ifour kids are not al-lowed to enter yourschools, your pad-dies will grow mereweeds.” This wasthe first strike ofthe working classin Kerala conductedby MahatmaAyyankali. Afterthe long struggle ofM a h a t a m aAyyankali with theworking-class peo-

ple, On March 1 1910 the Travancoregovernment ordered that Pulaya chil-dren to be admitted in all schoolswhich Ezhava children have access

to. Inspired by Sree Narayana

Guru, a social reformer from Ezhavacaste, Ayyankali started "Sadhu JanaParipalana Sangham” which laterraised funds to start their ownschools. In 1916 he establishedTheeyankara Pulaya School. Later,Hundreds of offices of "Sadhu JanaParipaalana Sangham (SJPS) wereturned into schools.

He removed the sub castecontradictions that existed among thescheduled caste in Kerala and unitedthem to travel under one umbrella.Moreover, he was a pioneer in empowering the Bahujan Dravida inEducationally, socially and he alsofought to politicize the BahujanDravida Masses

In 1912, Ayyankali was nom-inated as a member of the Sri MulamPopular Assembly – a position heheld till his death. Mahatma Ayyankaliwas the first Scheduled Caste personto be nominated to the legislature in

colonial India. In the Assembly,Ayyankali consistently raised theproblems being encountered by Pula-yar children in acquiring education,poor representation of Bahujan Dravi-das in jobs, unemployment and landfor Bahujan Dravidas. That forced thegovernment to sit up and take noticeand in 1914, an order was issued,stipulating strict adherence to the ed-ucational policy.

Ayyangali passed away on 18June 1941, but his immense struggleof history did not reach at the na-tional level. If Mahatma Ayyankali hadnot been struggled for the socialchange, the situation of the BahujanDravida in Kerala would have beenmuch worse.

Some social group leaders,who worked on the basis of Ayyankalihave become stooges of the Brahminical forces and also upholdthe policy which wasagainstAyyankali's policies.

But the true followers ofAyyankalihave been continuouslyfighting for the highest goal of equality, liberty fraternity. Such people are the ones sitting in thiszoom meeting today.

On this historical day, I wouldlike to invite you to join the BahujanDravida Party, to fulfil the dreams ofMahatma Ayyankali.

Jai Kanshiram Jai Mahatma Ayyan Kali

JEEVAN MALLANational President

Bahujan Dravida PartyNew Delhi

94426 08416

www.deshdoaba.comwww.ambedkartimes.com 4V0l-13 Issue-25 September 1, 2021

My Struggle in LifeAt Sonepat and Delhi

r o mBatala, Iwent to

Pathankot ,Gurdaspur,Nurpur (inKangra dis-

trict), and thence to Sonepat fromwhere I used to visit Jhajjar also for tendays a month.

Anticipating that shamlat lands(common lands) would be entrusted tothe village panchayats (councils of vil-lage elders), the proprietary bodies of anumber of villages of the Sonepat sub-division made haste with the partition ofthe common lands. This created a verydifficult situation for the poor Harijans(people from low caste). In the processof partition, they lost even those piecesof land which had been in their posses-sion for very long periods of time. In thatcontext, quite a large number of caseswere pending in my court. On the re-quest of one or the other party, I visitedseveral villages and found that Harijanshad lost all the small plots of land al-ready in their possession from genera-tions past, and some of them wereconfined virtually to their houses.

In some cases, for example, ofweavers and rope makers, they had noplace to carry on their professions asthey needed sufficiently long stretchesof land to serve as ropewalks. It givesme great satisfaction to recall how I was

able to restore to these people their un-justly lost plots of land, and how com-promises brought about with the freewill of the parties, good pieces of landout of the common land were given tothem for residential purposes.

In this connection, I must puton record a word of appreciation for thepurposeful assistance given by ChaudhriRizk Ram, an advocate who, in a major-ity of such cases, represented the pro-prietors. He had been very generous inpersuading his clients to agree to thejust demands and requirements of thepoor people who formed the backboneof the village polity.

But for his ungrudging help inthis matter, I would not have been ableto do as much as I did. People eventoday recall with gratitude, so to say,how through my efforts at meaningfulcompromises they were rehabilitatedafter being uprooted and also providedadditional plots of their choice they re-quired to carry on their avocations. Thezamindars (landlords) of Haryana, anoverwhelming majority of whom areJats, are a stiff people, but they couldbe brought around to reasonable com-promises by sustained and tactful han-dling. I regard these small gains to thepoor as my real achievement.

One day in the beginning ofApril 1952, I had gone to Delhi on a ca-sual trip, being on leave. There I went tosee the registrar of the High Court,

Tirath Singh, who was my colleaguewhen we were in the High Court office.He told me that the Chief Justice, SirEric Weston, wanted to see me, and thatI should see him in the afternoon thatvery day. I had gone to Delhi in a holidaymood and was not in proper dress.Proper dress was also considered impor-tant while calling on bosses. The regis-trar made arrangement for the dress,and I saw the Chief Justice as desired.He told me that he had specially se-lected me for posting at Delhi as hewanted there a team of subjudges of hisown choice. He wanted to know my re-action. I showed my disinclination to goto Delhi on the ground that, in view ofmy pay and the school-going small chil-dren, the big place would pose problemsfor me. “But people scramble for Delhi.Why do you feel hesitant?” said he witha broad smile. I simply said, “It does notsuit me.” I came back with the impres-sion that in view of my unwillingness Imight not be posted at Delhi, and I wasnot yet due for transfer either in the nor-mal course.

A few days later, in the morn-ing, when I was still at my residence,Ram Gopal Kohli, sub-judge came to mewith the High Court orders transferringme to Delhi and posting him at Sonepat.I told him I would relinquish charge assoon as I received the High Court orders.But he was anxious to take over chargethe same day. His anxiety was natural.

He had been reinstated and posted aftera very long period. I appreciated his viewpoint, and just to accommodate him, Irelinquished charge and handed it overto him there and then.

I was in Delhi, the great capitalof our great country. But my problemsremained, rather got aggravated,notwithstanding that the judicial officersused to scramble for their posting there.I never felt easy there. Delhi offered verymany temptations, pitfalls—a real trial.Though I stayed there for six monthsonly, this period was quite an experiencefor me. But all this experience broughtno advantage and benefit to me as itcould not. My difficulties, however,ended when I was transferred to Simlaon my appointment as under secretaryto the government of Punjab in the middle of October 1952.

F

Ishwar Das PawarDistrict and Sessions Judge (Retd.)

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