Author – Harishchandra Sukhdeve is the author of the book named “Making of the Dome of Dignity-Deekshabhoomi” 

* Sequel to an earlier article – Mahad Satyagraha, 1927 – ‘The Declaration of Birth Rights of the Hindus’

Mahad Municipality has honoured many stalwarts like Mahatma Gandhi, Lord Wellington, etc. but Dr Ambedkar is the only one honoured twice within a gap of just two years; once on 19 March, 1940 and again on 11 November, 1942. His scroll of honour of 1940 describes his work in very moving words as ‘Although your movement appears to be caste specific on the surface of it, it is truly nationalist within, considering the kind of peculiar social system under which you are required to achieve political and social emancipation of untouchable people…. It is indeed a matter of great pride that you are taking immense pains, not only for the welfare of untouchables but also for the progress and welfare of labour, Dalits, farmers, workers of the whole country!’ This change of heart of Mahad was within a span of just 15 years. That was the magic of Dr Ambedkar’s patriotic, responsible leadership! 

First day proceedings were concluded. There was delay because of Collector’s call to Dr. Ambedkar to discuss Prohibitory Order secured by the caste-Hindus of Mahad. The Satyagrahis had come from distant places, mostly walking. Now with the end of day’s proceedings, they were feeling hungry; but no food was in sight. Many of them had brought their own stock of bhakri but that was exhausted during their travel and stay here.  

Mahad Satyagraha Committee had bought enough ration for cooking food for them but there were no cooking vessels. The local people had refused to lend anything to the Satyagraha Committee. Therefore, cooking containers had to be brought from far off Mumbai. These could not reach in time; and though the ration was available food could not be cooked for dinner on 25th December. However, organising committee had anticipated such an eventuality. They had bought enough roasted gram (chana futana) which was served as ‘dinner’. People were not happy but had no room to complain when Dr Ambedkar himself started savouring his ‘dinner of roasted gram’, oblivious of surrounding mild grumbles. Mass of ten thousand Satyagrahis had a grand feast of Manusmriti dahan that evening. At physical level, they were used to going without food on many occasions. Dry roasted grams or rice flakes with water or coarse bread with chilli powder and such things were a standard main course of food for many of them. Often than not, they were hungry without any pretext of a ‘hunger strike’ or without proclaiming ‘fast’ for religious or political purposes! Nobody really bothered about lack of proper food that evening. That had been their destiny. They had come here to change precisely that. They knew it is going to be a long struggle. They looked at the Raigad fort for inspiration and with sanguine hope, slept peacefully. 

Next day on 26 December 1927, conference started on the background of Dr Ambedkar’s meeting with the Collector and Prohibitory Orders obtained by the caste-Hindus. Dr Ambedkar asked delegates to decide whether to call off or proceed with the Satyagraha violating Prohibitory Orders which were of civil court about dispute on usage. Still violating court orders meant getting arrested and going to jail, he warned. Since this was to be discussed internally, Dr Ambedkar advised security volunteers not to allow any outsider to come in. Democrat to the core, Dr Ambedkar then asked others to express their views either in favour of the Satyagraha meaning violation of court orders and going to jail or against it meaning calling off the Satyagraha. Speakers were overwhelmingly in favour of Satyagraha and all were ready to face any consequences including jail. Delegates hooted the speakers who tried to speak about calling off the Satyagraha. They would not allow opponents to speak. Dr Ambedkar had to intervene and request that all should be allowed to speak. When all had spoken their views and decision was to be taken which was obviously in favour of the Satyagraha, one elderly person rose to speak. He was very old and had come alone. He said ‘I am Vithoba Mahadeo Wadval from village Kolvali. I am not an untouchable. I am a Maratha. Our Mahar brothers in our village are sulking. They are annoyed with us; they are not coming into the village. We feel deserted. What is the use of such a village? Our Mahar brothers has a problem about water. We must solve it. That is why I have come here for Satyagraha.’

Dr Ambedkar said ‘it is obvious that most of the people here are ready to go to jail. But mind well I don’t want an army of blind men. I want dedicated people who would resolve that they will do whatever, even go to jail to be free from the shackles of untouchability. This is not an easy task. You are putting your lives in the hands of others. There might be violence and you might be assaulted. You might be arrested for disobedience. You might be sent to jail. But remember without hardships there cannot be any success. We have to face difficulties to achieve our objective. There is no way without determination.’ He then put forth four conditions for participation in the Satyagraha ‘(1) No one would carry any sticks, they have to be unarmed (2) Obey government orders, (3) Go to jail, if arrested and (4) Do not beg for pardon. To ascertain the exact number of such committed soldiers I am going to register their names. It cannot be done merely by raising of hands or counting of heads.’ Around this time Keshavrao Jedhe and Dinkarrao Jawalkar of Satyashodhak Samaj, Ahmednagar arrived from Mumbai by their special car to extend their support to the Satyagraha. They were invited to address the delegates. Jedhe said ‘all gods of Hindus are bonded to the Brahmins. Don’t expect those gods to come to your rescue. Dr Ambedkar can only remove your tragedy. Had I been Mahar, I would have joined you in going to jail.’ Jawalkar said that they have reached Mahad early in the morning. They had met local Maratha, non-Brahmin leaders and expressed their anguish on the plight of depressed classes. He informed the local Maratha community is in favour of this agitation. They have in fact passed a resolution of support about 10 days back on 16 December itself. He read a written statement given to them by the local leaders.

Dr Ambedkar, as decided earlier, had put 10-12 persons to obtain pledge and record names of those willing to go to jail or even die for the cause. A format for pledge was already drafted and distributed amongst the Satyagrahis. Delegates put up ques for submission of pledge. They would discuss amongst themselves ‘I have told my family back home that I am going to go to jail. Now how can I go back just like that?’ There was scramble for registration of names. Within an hour 3884 persons recorded their willingness. It was impossible to handle the rush, all were read! Finally, exercise to record the names had to be discontinued. Dr Ambedkar and his dedicated workers had achieved what they wanted; arouse the slaves to rebel. All this within just a span of nine months. An embryo had manifested into a full manhood. There was no looking back now. 

Dr Ambedkar sent a written communication to the Collector that all have decided to go on Satyagraha; and if you wish to speak to them as desired by you, you may come at 5 pm when the deliberations are scheduled to resume. Accordingly, Collector Mr. Hood came to speak to the delegates. Police Superintendent Mr. Farrant and other officials too came with him. Collector said ‘govt. is in favour of access of untouchables to all public places. But some caste-Hindus have secured prohibitory orders on the grounds that the Chavdar Tale is a private property. Therefore, it is important and in the interest of your agitation that you abide by these orders till court decides the case. I know you have been preparing for this for a long time and feel strongly to enter that Chavdar Tale. But that will antagonise the court and also govt. which is otherwise sympathetic to your cause. I know the Mahar community of this area for last 12 years. They are good, law-abiding citizens. You have many educated, ex-servicemen amongst you. If you keep patience and wait for court decision, it will strengthen your own case. Fortunately for you, you have good leaders who also know the legal issues thoroughly. I tell this as a friend of yours, hope you will cooperate.’ 

Later Subhedar Ghatge spoke that though his pension can be at stake if he takes part in the agitation against court orders, but he is not afraid; he is ready to go to jail also. Ghatge however urged that the caste-Hindus of Mahad are notoriously trying to pit us against the govt. and enjoy our plight which we should not allow to happen. Delegates were in no mood to relent. They had controlled their anger against indignities for all those years. The caste-Hindus were deceitfully using their own religion and British courts of law at their sweet will just to harass them. They felt caste-Hindus were drawing wicked pleasure at their cost. It was already 7 pm. Cold had set in in the air but inside tempers were running high. Sensing the belligerent mood of people, Dr Ambedkar declared that they will again deliberate that night whether to carry on the agitation or otherwise and decide next day morning. The conference for the second day was then dissolved.

 That night Dr Ambedkar sat with select leaders and few delegates. The only issue for discussion whether to enter the Chavdar Tale violating court orders or defer the Satyagraha. There was strong wave in favour of the Satyagraha. Very few were in favour of deferring it. Dr Ambedkar was quiet, seriously brooding. He was listening and also not listening. It was a difficult choice. There were 10000 untouchables who had come disregarding threats from caste-Hindus of their villages. Mahar were known for their honesty of promise since Shivaji’s time. In this otherwise wretched life of untouchables, if anything was there on which they could lay their claim was their commitment. They had made a commitment back home that they would not return without achieving their goal, without entering the Chavdar Tale. Dr Ambedkar was in a serious dilemma when BK Gaikwad said ‘Doctor Saheb is quiet. Not saying anything.’ Dr Ambedkar looked at him and all those present. He started in a slow serious voice ‘I am the proponent of this Satyagraha. But now having considered the present circumstances, I am of the opinion that we should defer this Satyagraha for now.’ Everybody was shocked. Even those in favour of deferment were shocked. All were crestfallen. This was something like an anti-climax. Dr Ambedkar sensed the mood, he continued ‘I am greatly pained to take this decision. But considering the long-term fate of our movement, we have no option. It’s not good for us to fight on two fronts at the same time, government on one hand and caste-Hindus on the other. We will defer the Satyagraha; but we will take out a procession through the roads of Mahad, encircle the Chavdar Tale and come back in procession to the conference place. Only, we will not actually enter the tank. I am sure Collector will not have any objection to our procession.’      

After a brief if and buts, they decided to honour the court orders and defer the action of entry into the Chavdar Tale till court decision. At the same time, they should not be seen having run away from the struggle. The prohibitory orders were merely about entry into the Chavdar Tale and not on surrounding roads. They decided to take a procession through the town and around the Chavdar Tale. The Collector was informed accordingly that same evening. It was decided to put up a resolution in the conference next day morning. But who will move the resolution? Everybody felt people will not listen to anybody except Dr Ambedkar.  

Next day on 27 December morning Dr Ambedkar moved a resolution saying ‘Yesterday, when we decided to go ahead with our Satyagraha we have shown our strong resolve to fight for our rights and equality of status. We have also shown our willingness to go to jail, if necessary. Having done so, we now have a choice to respect government’s appeal to cooperate and not to violate prohibitory orders. Collector himself came and appealed. We have his sympathy to our cause. Our fight is for justice which we want to continue in a peaceful way. I therefore move a resolution as under-

‘This Satyagraha was called for to exercise the equal right of access to draw water from the Chavdar Tale against the ban imposed on untouchables by the caste-Hindus of Mahad; and now the said caste-Hindus having failed to secure government support for their actions, have obtained a temporary prohibitory order against untouchables from the civil court at the last moment; and considering the situation so created by caste-Hindus which pitted this Conference against the government; and considering the assurance given by the honourable Collector in the presence of all delegates in the Conference that the government is not prejudiced against the untouchables, rather government has full sympathy for the struggle for social equality initiated by the untouchables; this Conference has decided to defer the Satyagraha till the civil suit is disposed of.’

This was a great shock to the Satyagrahis. There was murmur in the crowd. People started wondering how this has happened. How will they face their family back home? How will they face caste-Hindus in their villages? Dr Ambedkar knew, this was going to happen. He slightly raised his voice to attract attention of all. He continued ‘yesterday, I myself had moved a resolution that we should carry on with our Satyagraha; and today I am moving a resolution for deferring it. Please don’t think that I am of a wavering mind. But we have to go a long way. We have to fight with patience, without adventurism. I sincerely request you to accept this proposal without hesitation. I can assure you that nobody can blame the Satyagrahis for going back without entering the Chavdar Tale. If at all blame should lay, it should lay on me. As a leader of the Satyagraha, I have to think long term. I cannot jeopardize safety of my followers. I am happy that my followers are four steps ahead of me. You had all agreed to go to jail, risk your life for the liberty of your next generations. Nobody can blame you. Although we have deferred to capture the Chavdar Tale, I have decided to capture it as much as you have decided and I will certainly capture it.’ People had immense faith in Dr. Ambedkar, a young Krantisurya. They agreed to the proposal put forth by him though they were not very happy. As was decided previous evening, Secretary of the BHS, Shivtarkar informed that although Satyagraha has been deferred, procession will be taken surrounding the Chavdar Tale. Permission was already secured from the Collector. He had not only happily granted it, he had purposely deferred to impose Section 144 of the IPC in Mahad. [Collector Mr. Hood was impartial and much matured as compared to Collector Mr. Gordon of Nashik in Kalaram Temple agitation in 1935 who had imposed S.144 complicating the issue for the British government.] Mr. Hood not only gave the permission but he put his chair at a prime location at one corner of the tank near Gomukhi lane to witness this historic event.    

At 10.30 am on 27 December, a procession of all delegates started from the Conference Hall though main market towards the Chavdar Tale. It was led by Dr Ambedkar and other leaders. Surrounding them were 50 security volunteers of Samata Sainik Dal in uniform. Behind them were fifty women delegates followed by male delegates in the file of four. Some were carrying placards with slogans. All roads of Mahad were deserted. Considering the ‘bravery’ they had shown against untouchables in last March and after having obtained the court injunction, caste-Hindus were expected of displaying their substance, but no one dared to venture out. Over ten thousand people were marching through the deserted main market with shops closed. They were shouting various slogans like ‘Mahad Satyagraha ki Jai, Gandhi ji ki Jai, George Puncham ki Jai, Agarkar ki Jai, Eknath Maharaj ki Jai, Lokhitavadi ki Jai’ ‘Dr. Ambedkar ki Jai’ etc. 

The voice of ten thousand people had created such an excitement that local people shut out the doors and windows of their houses in fear. They had never seen anything of this sort. It was a first instance of such a huge march in the history of Mahad. When the procession passing through the main market reached one corner of the Chavdar Tale, it was divided into two, both proceeding in opposite direction on the banks of it. Both sections walking back-to-back in circle reached at one corner of the tank where the procession converged and proceeded to return to the conference hall by another road. Thus, the Chavdar Tale was captured by Satyagrahis on all sides. There were hardly any police to control the mob. But displaying morality of the highest order and true to their promise to their leader Dr Ambedkar, none broke away to enter the tank. Their strength at ten thousand was nearly one half of the total population of Mahad. Things would have really gone out of hand for the police and locals alike had the Satyagrahis resorted to arson and vandalism. Nothing of the sort of vandalism by Karsevaks under the leadership of Hindu fundamentalists in Ayodya in 1992 or Patels in Gujarat or Jats in Haryana in recent times had happened in Mahad.  There was no betrayal of promises given to the government and leaders of the Satyagraha, no loss to public property despite the disappointment because of court injunction. Procession was so long in this small town that when people in the front reached back to Conference Hall, the tail end was yet to start. The procession took almost two hours to complete. When all re-assembled in the conference hall around past noon, after brief formalities of conclusion of procession, Ambedkar said that although our Satyagraha is over, there are some issues which need to be sorted out without which I cannot say that the Conference is over. He requested all to assemble again at 7 pm. 

Dr Ambedkar was lodged in a government rest house at Collector’s insistence, though organizers had made his arrangements at Kanu Mahar’s house in Maharwada. After the procession, when he reached back to rest house for some rest, he found many women were waiting there to meet him. One old lady started weeping inconsolably on seeing him. Dr Ambedkar and his colleagues thought these women were beaten by some caste-Hindus like they did in March. But when asked, the old lady said with relief ‘we were told our Raja (Dr Ambedkar) is done with’. The number of women swelled to a considerable number soon. It turned out that on hearing rumour about Dr Ambedkar, many women had run to Mahad leaving behind their children to see him with their own eyes. Dr Ambedkar saw a golden opportunity to speak to untouchable women about their struggle. He requested them to stay back and come to the conference at 7.30 pm. 

Mahad Satyagraha was mainly by Mahars amongst untouchables. Other untouchable castes had very little participation. Mahad had sizable population of Chamars (Chambhars) and yet their participation in Satyagraha for social equality was negligible. But they were very impressed by the impact of Satyagraha in Mahad that day. They invited Dr Ambedkar for a meeting in their colony in the evening which he readily accepted. He expressed anguish about apathy for social struggle in that community. He urged them to actively participate along with other untouchable communities for annihilation of untouchability. He said ‘your Chambhar community is well established in business. You are wealthy and well settled with independent assured source of income unlike Mahars. But you must decide what you want. You want material satisfaction or social status? With so much resources at your disposal you should fight for your social equality, else your future generations will blame you as cowards. I can understand you are a small community; but you can join Mahars who are a sizable community. You can play an important role by boycotting supply of footwear to those who think you are low in status and discriminate with you.’ Shivtarkar, Secretary of the BHS, was from Chambhar community. He also spoke to his community. He was little harsher to his community people. He said ‘you should be ashamed of not participating in this common struggle for humanity. You are failing in your duty. Future generations will not pardon you.’ Rajbhoj, Bapusaheb, etc. also appealed Chambhars to shed their slumber and join should to shoulder in the movement. History is witness that the Chambhar community did not listen to Dr Ambedkar. They remained aloof from the movement basking in the glory of affluence in the trade of leather and leather goods. But as technology developed, new materials much cheaper and fashionable replaced leather. Many Chambhars have been driven out of their traditional business. It is only in recent times that the Chambhar community, especially in north India, realised the value of Dr Ambedkar’s wisdom.

After his address to the Chambhars of Mahad, Dr Ambedkar came to the conference hall. That evening further proceedings of the Conference were carried on till 10.30 pm. After that only Ambedkar could speak to the women and then to the Community Committee Panch called Mhetre (community jury). Many untouchable women were waiting for Dr Ambedkar, their Raja. Dr Ambedkar’s address to untouchable women was entirely on a different plane. It can be termed as a most significant event of the whole Mahad Satyagraha. Ambedkar spoke in simple words piercing straight into the hearts of women. He affectionately reprimanded them saying ‘I am happy that you have come for this programme. You should always participate in agitation for removal of untouchability along with men, rather you should be in the forefront. Frankly speaking, this struggle is more a concern of women than men. You gave us birth. You know how badly we men are treated. You are aware that we untouchable men are worse than animals. Suppose someone asks you, knowing this fully well, why do you give us birth, what will be your answer? What difference we, born to you, have than those born to Brahmin or any other woman? You are no less in character or modesty than Brahmin women. You are no less in courage and determination than any other higher caste woman. Then, why a child born to Brahmin woman is welcome everywhere and child born to you is insulted by all.’ Dr Ambedkar was choked with emotions. Many women were weeping silently. This was entirely new perspective to their womanhood. Dr Ambedkar controlled his tears. He did not want to miss his point. He was ruthless lawyer now. He knew from many stories of history and mythology, when woman is challenged, she turns into deadliest Durga. He said ‘have you ever thought of this? You have not! Otherwise, you would have jumped into this struggle even before men. The only sin we men have committed is that we are born to you. This punishment of untouchability we are suffering is because of you. Now you must think, why taking birth to you should amount to a sin and that to other woman, an honour. If you seriously think about this, you will either stop procreation or struggle to wipe out the blemish of untouchability stuck to your progeny. You must do one of the two options. You must promise me that you will fight shoulder to shoulder to wipe out untouchability from the society.’ These women, poor ladies had never heard such piercing words of wisdom. What had come to their share all their life were abuses and more abuses from all the villagers and also from their husbands! They were always at the receiving ends. Nobody had found them worth than for physical abuse. Being women, that too untouchable, was the biggest curse. And here Dr Ambedkar was telling them their real worth!

They had gone into a trance, when they heard Dr Ambedkar saying ‘another thing which I want to tell you is that you must abandon all those shabby and ignominious customs you follow. It is not that we untouchable men carry some branding on our forehead to identify us. But our dirty customs and the way we live, distinguishes us as untouchable. It is true those were forcibly imposed upon us in the past; but now in British rule there is no such compulsion. You should now abandon all such bad customs. Look the way you drape your saree and you put these so many cheap nickel ornaments! Why can’t you dress decently like Brahmin women? Why you need these cheap ornaments? Ornaments does not make any one wise, knowledge makes. If you must, you should wear a gold ornament, may be small. Promise me you will change the way you dress up.’ 

Ambedkar’s such a passionate appeal had desirable impact on women. Next day morning when they were leaving for their homes, gone were the shoddy ornaments from their body; and they all were dressed so perfectly in their same usual saree that it was difficult to make out that they were the same ladies of previous evening! These women were given training by wife of Anantrao Chitre and her other friends in Mahad about putting the sarees in a decent way like cultured women. So much so that, those who were working as sweepers in Mahad municipality resigned from their jobs the very next morning. Dr Ambedkar had stayed back to visit Raigad fort after the conference. During his journey to and from Raigad he was welcomed at various villages on his way. All people, men and women were noticeably dressed well. The change in their attitude and living style was immediate and visible! 

After addressing women, Ambedkar spoke to ‘Mhetre’, who had the authority of community jury. He was quite severing in his criticism of the Mhetres. He blamed them to be doing blatant favouritism in the matters of community disputes. He blamed them not being progressive enough to impose respectable customs on the community. He said ‘Please do not mind my harsh words. We accept your hereditary position as jury of the community and expect you to give directions for change in our customs as per the changing times; to impose social boycott, if necessary, on those who do not change themselves to protect dignity to the community. As a community jury, you have vast powers to set in desirable changes in customs of the community. If you fail to live up to our expectations, we will have no option but to withdraw your powers and elect suitable other members with the consent of all.’ Only the person of Dr Ambedkar’s stature could have said this to the Mhetre, that too on their face, such was his moral authority. Dr Ambedkar continued ‘I am shortly convening a conference of you, all Mhetres, to discuss what customs we should adopt in the changing times and whatever is decided in that conference by majority will have to be implemented by you. I hope you will implement these proposals judiciously.’ Dr Ambedkar was not only demanding reforms from the Hindus, from the government, he initiated sweeping reforms in thoughts and customs of the untouchable communities, starting from his own Mahar community. Eventually, he had ensured that the community jury was elected rather than the hereditary. The hereditary Mhetre agreed to such a change was itself a big achievement.

The conference was concluded with felicitation of Fattekhan, the land owner of conference ground, Anantrao Chitre, Bapuasaheb Shastrabuddhe, other workers, volunteers and a customary vote of thanks by BHS Secretary Shivtarkar. It was past midnight, 1.30 am, but all delegates including women looked fresh and energised. They all were rejuvenated by some kind of invisible power. All delegates left Mahad that night or next morning in groups, singing songs of valour with local musical instruments like dafali and dholak. They were full of joy and optimism as if they had met the god in person. 

The songs of returning satyagrahis were resonating in the hills of Sahyadri making Raigad fort to breathe in relief. Caste-Hindus of Mahad too felt relieved. Collector Mr. Hood and Police Superintendent Mr. Farrant too sighed in relief thanking Ambedkar in their thoughts. They had an interestingly different, highly eventful, revolutionary Christmas celebration this year. They were witness to the beginning of bloodless revolution that was to change the culture of India, forever! 

Dr Ambedkar is on record to have claimed to be a shrewd politician himself, much later in his career. However, timing of this agitation signals that he had learned the ropes quite early. Without any media on his side, he still aimed to reach out to the world at large, especially liberal, rational western world. By choosing Christmas day for his agitation had Ambedkar wanted to keep English officers, the Collector and all, busy differently than the routine Christmas festivities, which then will be talk of the town in their social and official circles? Certainly, he must have taken the news of his agitation to their homes back in England. Whether, that happened or not is a matter of speculation only; but it certainly was keenly observed by one person and that was Mahatma Gandhi. A handful of water drawn by Dr Ambedkar and his men from the obscure Chavdar Tale in remote Mahad village, approachable with great difficulty from any town nearby, had brought about such a revolution in the country that it had even shadowed freedom struggle led by Gandhi. It had threatened the very hypothesis of Tilak’s ‘Swaraj is my birth right’. Untouchables, who were till recently timid and submissive, suddenly had become belligerent and dare-devils for achieving their goals. They were getting sympathy from the rationalists within the country and also from other countries. They were getting world attention, something so rare, so far. Gandhi was shrewd enough to notice the impact of that symbolic gesture of Ambedkar. Three years later he simply copied it and pasted on the Dandi March, ditto. It was not a plain copy-paste process but kind of a hacking into Ambedkar’s movement.  Ambedkar had launched another movement to energise his lot. His Kalaram Temple entry movement at Nashik was started on 2nd March 1930. Even some prominent Congress leaders like Balasaheb Kher and Swamy Anand were directly supporting it. When the movement was at its peak, Mahatma Gandhi started his ‘Dandi March’ on 12 March 1930. Congress sympathisers of Kalaram movement had to migrate to Gandhi. 

Gandhi’s agitation was against the foreign rulers. He had sympathy of the whole nation. But Ambedkar’s agitation was against his own countrymen. If powerless, wretched untouchables stood with him, the powerful, elite derided him as a nuisance maker in the ‘great’ freedom struggle. The British government, though in favour of social equality, could not afford to antagonise powerful higher caste people for the sake of untouchables. Eventually, Ambedkar would find himself pitted against the government also. Gandhi’s freedom movement was with immense resources at his disposal, well regulated, regally executed. Ambedkar’s struggle for liberty and dignity was against all odds which included denial of space and supplies. While Gandhi received ceremonial welcome by one and all, Ambedkar was mostly greeted with hostilities.      

British govt. accepted Ambedkar’s demand for separate electorates for untouchables. Gandhi had to resort to his pet extortionist (non)violent-weapon, fast unto death, opposing it. The compromise formula was signed between Gandhi and Ambedkar known as Poona Pact with the provision for reserved constituencies in elections, instead of separate electorates. Ambedkar knew it was a futile concession but something was better than nothing. This arrangement ensured political representation for the depressed classes. What Ambedkar had envisioned in 1920 was achieved by him within a decade. At last, political leadership dominated by the caste-Hindus recognised existence of the untouchables. Untouchables were not mere ‘things’ to be used and abused; they were human beings carrying franchise of their own. Shackles of the Manusmriti were severely jolted.

Mahad has become a pilgrimage for the social reformists. The Chavdar Tale has been beautified to preserve its historical importance. The land of Fattekhan which was used for second conference has been acquired by the Peoples’ Education Society. The memorial pillar is erected with a statue of Dr Ambedkar. Dr Ambedkar was felicitated by the Mahad Municipality, twice. Mahad Municipality has honoured many stalwarts like Mahatma Gandhi, Lord Wellington, etc. but Dr Ambedkar is the only one honoured twice within a gap of just two years; once on 19 March, 1940 and again on 11 November, 1942. His scroll of honour of 1940 describes his work in very moving words as ‘Although your movement appears to be caste specific on the surface of it, it is truly nationalist within, considering the kind of peculiar social system under which you are required to achieve political and social emancipation of untouchable people…. It is indeed a matter of great pride that you are taking immense pains, not only for the welfare of untouchables but also for the progress and welfare of labour, Dalits, farmers, workers of the whole country!’ This change of heart of Mahad was within a span of just 15 years. That was the magic of Dr Ambedkar’s patriotic, responsible leadership! 

#Bahujan_must_rise  #Manu_must_fall