Bamcef International Network, Delhi (2026)

04/06/2026

Buddhists should mention their caste in census 2027

In Chithanda Anand vs State of Andhra Pradesh, where appellant sought protection under Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989, bench of Supreme Court comprising of Justice Prashant Kumar Mishra, Justice J. Manmohan gave decision on 24/3/2026 that Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989 — Section 3 — Constitution (Scheduled Castes) Order, 1950 — Clause 3 — Effect of conversion to Christianity on Scheduled Caste status —The Supreme Court upheld the High Court’s decision to quash criminal proceedings under the SC/ST Act initiated by a person who had converted to Christianity and was practicing as a Pastor - Held, that as per Clause 3 of the Constitution (Scheduled Castes) Order, 1950, no person who professes a religion different from the Hindu, Sikh, or Buddhist religion shall be deemed to be a member of a Scheduled Caste - Since appellant indubitably professed Christianity by performing pastoral duties for over a decade, his caste status as a member of the Madiga community stood "eclipsed in the eyes of law" upon conversion - once foundational requirement of caste status is extinguished, statutory protection under the SC/ST Act is no longer available.

Scheduled Castes and Scheduled Tribes (Prevention of Atrocities) Act, 1989 — Statutory vs. Non-Statutory Benefits — Reliance on State Government Orders (G.O.Ms. No. 341) extending benefits to converts is misplaced regarding central statutory enactments - Held, that such executive orders only apply to "non-statutory concessions" like economic support schemes and cannot override the Presidential Order or apply to statutory benefits/protections under Central Acts like the SC/ST Act.

Indian Penal Code, 1860 — Sections 323, 341, 506, and 34 — Quashing of Proceedings — Code of Criminal Procedure, 1973 — Section 482 — Where allegations of attack and criminal intimidation rest solely on statement of complainant without independent corroboration and are contradicted by other witness statements, basic foundation for offences is missing - Held, that continuing such proceedings would amount to an abuse of process of law.

The High Court had quashed the entire criminal proceedings in Spl. SC No. 36 of 2021 qua respondent nos. 2 to 7, holding inter alia that appellant cannot claim protection under the SC/ST Act since he had been openly professing Christianity and working as a Pastor for about a decade. The High Court was of view that caste system is not recognised in Christianity and that a person who has converted, continues to actively work as a Pastor, profess Christianity, cannot, in law, claim protection under the SC/ST Act.

This decision given by High Court was upheld by the Supreme Court.

Learned senior counsel for respondent nos. 2 to 7 submitted that reliance of appellant on G.O.Ms. No. 341 issued by State of Andhra Pradesh is wholly misplaced since an executive order cannot override Presidential Order issued under Article 341 of Constitution of India, State does not have no authority to enlarge, modify, or alter the Scheduled Caste list.

Supreme Court said, it is needed to first delineate broader legal issue that arises, namely, conditions under which a person, who has undergone religious conversion, can avail statutory benefits granted to the members of the Scheduled Castes and Scheduled Tribes. The clarification of this overarching principle is essential, as the resolution of present controversy must rest upon its proper application.

Under the Constitution of India, 1950, Articles 341 enumerates about the Scheduled Castes. The relevant Article is reproduced hereinbelow:

341. Scheduled Castes.—(1) President may with respect to any State or Union territory, and where it is a State, after consultation with the Governor thereof, by public notification, specify the castes, races or tribes or parts of or groups within castes, races or tribes which shall for purposes of this Constitution be deemed to be Scheduled Castes in relation to that State, or Union territory, as case may be.
(2) Parliament may by law include in or exclude from list of Scheduled Castes specified in a notification issued under clause (1) any caste, race or tribe or part of or group within any caste, race or tribe, but save as aforesaid a notification issued under said clause shall not be varied by any subsequent notification.

Constitution (Scheduled Caste) Order, 1950

1. This Order may be called Constitution (Scheduled Castes) Order, 1950.
2. Subject to the provisions of this Order, the castes, races or tribes or parts of, or groups within, castes or tribes specified in Parts to [XXV] of the Schedule to this Order shall, in relation to States to which those Parts respectively relate, be deemed to be Scheduled Castes so far as regards member thereof resident in localities specified in relation to them in those Parts of that Schedule.
3. Notwithstanding anything contained in paragraph 2, no person who professes a religion different from the Hindu, the Sikh or the Buddhist] religion shall be deemed to be a member of a Scheduled Caste.
4. Any reference in this Order to a State or to a district or other territorial division thereof shall be construed as a reference to State, district or other territorial division as constituted on the 26th day of January, 1950.

The learned counsel for the appellant has placed reliance upon G.O. Ms No.341, Social Welfare Department, Government of Andhra Pradesh, dated 30.08.1977, which extends certain concessions granted to Scheduled Castes (Hindus) by the State Government to Scheduled Caste converts to Christianity and Buddhism. It is contended that in view of this Government Order, the appellant ought to be recognized as a member of the Scheduled Caste for the purposes of invoking provisions of the SC/ST Act. For proper appreciation of this contention, relevant portions of G.O.Ms. No.341 dated 30.08.1977 is reproduced below:

Government of Andhra Pradesh Abstract

Social Welfare (PR) Department

Dated: 30.08.1977

Social Welfare-Scheduled Caste Converts to Christianity and Buddhism-Non-Statutory Concession available for Scheduled Castes-Extension to Converts for Scheduled Castes to Christianity and to Buddhism-Orders Issued.

G.O.Ms.No.341

Order:

1. Representations have been received by Government from time to time requesting for the extension of the concessions granted to Scheduled Castes (Hindus) to Scheduled Castes Converted to Christianity and Buddhism on the ground that the Scheduled Castes converts also suffer from all the social disabilities as Scheduled Castes, irrespective of their conversion. At the State Harijan Conference held in April 1976 also, it was recommended that mere change of religion should not become a bar to Scheduled Castes persons from securing the benefits that they would have been eligible as Scheduled Castes, before conversion and, therefore, the Scheduled Castes converts should be given all the benefits they would have enjoyed before conversion to any other religion.

2. Government have carefully examined matter in light of recommendations made by State Harijan Conference and other relevant considerations.

Government have decided to extended all the non-statutory concessions now available to Scheduled Castes (Hindus) to Scheduled Caste converts to Christianity and to Buddhism. Accordingly, in supercession of the orders issued in this behalf, Government direct that all non-statutory concessions granted to Scheduled Castes (Hindus) by State Government including economic support schemes sanctioned by Andhra Pradesh Scheduled Castes Cooperative Finance Corporation be extended to Scheduled Castes converts to Christianity and to Buddhism.

3. However, statutory concessions, that is, reservations in educational institutions and reservation in public services for Scheduled Castes are applicable only to Scheduled Castes with reference to the constitution (Scheduled Castes) Order 1950. The Scheduled Castes converts to Christianity and Buddhism will not therefore be eligible for these facilities. The existing orders in this respect will continue.

(BY ORDER AND IN THE NAME OF THE GOVERNOR OF ANDHRA PRADESH)

Clause 3 of the State Government Order is unambiguous and unequivocal. It states that statutory concessions, including reservations in educational institutions and public services, are applicable only to Scheduled Castes with reference to the Constitution (Scheduled Castes) Order, 1950. The Government Order thus explicitly recognizes and reaffirms position embodied in Clause 3 of the Constitution (Scheduled Castes) Order, 1950, which restricts Scheduled Caste status to persons professing Hindu, Sikh, or Buddhist religion.

The SC/ST Act is a statutory enactment of the Parliament of India. The Act serves as a crucial legal framework to protect the rights and dignity of Scheduled Castes and Scheduled Tribes in India, ensuring stringent measures against offences of atrocities and promoting their welfare and security. The inapplicability of G.O.Ms No. 341 issued by the State to such central enactments has been authoritatively clarified by the Central Government itself.

In a written reply to Lok Sabha on 3rd August, 2021, Minister of State for Social Justice and Empowerment, Shri A. Narayanaswamy, addressed this precise issue. Press Information Bureau issued a press release titled “Benefit of Centrally Sponsored Schemes to Converted Christians” recording this parliamentary reply, which reads as follows:

“Ministry of Social Justice & Empowerment

Benefit of Centrally Sponsored Schemes to Converted Christians
प्रविवि विवि: 03 AUG 2021 5:25PM by PIB Delhi

No person who professes a religion different from the Hindu, the Sikh or the Buddhist religion shall be deemed to be a member of a Scheduled Caste. The benefits of Centrally Sponsored Schemes (CSS) meant for the welfare and development of Scheduled Castes cannot be extended to Converted Christians from Scheduled Castes.

Government of Andhra Pradesh vide their letter dated 30.07.2021 has informed that they have issued orders vide GO.Ms. No. 341, Social Welfare Dept., dated 13.08.1977 that non-statutory concessions granted to the Scheduled Castes (Hindus) by the State Government be extended to Scheduled Caste converts to Christian and to Buddhism.

Since this will not apply to benefits under Centrally Sponsored Schemes or any other statutory benefits, no further action is contemplated from Ministry. This information was given by The Minister of State for Social Justice and Empowerment Shri A. Narayanaswamy in Lok Sabha in a written reply.

The question as to whether a person is a member of Scheduled Caste or Scheduled Tribe remains an absolute question of fact. In the instant case, the legislative history of Clause 3 of the Constitution (Scheduled Castes) Order, 1950 is of immense significance. As originally enacted in the year 1950, Clause 3 restricted Scheduled Caste status to persons professing the Hindu religion. It was subsequently amended in the year 1956 to include persons professing the Sikh religion. Later, in the year 1990, the provision was further extended to include persons professing the Buddhist religion. It is important to note that Christianity has not been included under this Order by any of these amendments.

Upon a cumulative reading of aforesaid discussion and in light of the Constitution (Scheduled Castes) Order, 1950 and Constitution (Scheduled Tribes) Order, 1950, following principles emerge for determining the entitlement of a person to be recognised as a member of a Scheduled Caste or Scheduled Tribe:
1) The claimant must demonstrably belong to a caste or tribe which is specifically notified and recognised under Clause 2 of the Constitution (Scheduled Castes) Order, 1950 and Constitution (Scheduled Tribes) Order, 1950, and such status must be established by clear, cogent, unimpeachable evidence.
2) No person who professes a religion other than Hindu, Sikh or Buddhist shall be deemed to be a member of a Scheduled Caste. This bar under Clause 3 of the Constitution (Scheduled Castes) Order, 1950 is categorical, absolute. Conversion to any religion not specified in Clause 3 results in immediate and complete loss of Scheduled Caste status from the moment of conversion regardless of birth.
3) No statutory benefit, protection, reservation, or entitlement under the Constitution or under any enactment of Parliament or State Legislature that is predicated upon the membership of a Scheduled Caste can be claimed by or extended to any person who, by operation of Clause 3 of the Constitution (Scheduled Castes) Order, 1950, is not deemed to be a member of a Scheduled Caste. This bar is absolute and admits no exception.

4) Where a person ceases to be a member of a Scheduled Caste by virtue of Clause 3 of the Constitution (Scheduled Castes) Order, 1950, the loss of such status carries with it the automatic and immediate termination of all eligibility for statutory benefits, protections, reservations, preferences and entitlements that are predicated upon or flow from such membership.

Caste certificate is mandatorily required to be in consonance with the Constitution (Scheduled Castes) Order, 1950.

In K.P. Manu vs. Scrutiny Committee for Verification of Community Certificate Supreme Court gave decision that for a person who claims to be a beneficiary of a caste certificate: there must be absolutely clear-cut proof that he belongs to the caste that has been recognised by the Constitution (Scheduled Castes) Order, 1950.

From above discussion it follows that to avail statutory benefits like it is not sufficient to mention one’s religion as Hindu, Sikh, or Buddhist, Caste certificate is mandatorily required to be in consonance with the Constitution (Scheduled Castes) Order, 1950. therefore, if Buddhists want to avail of statutory benefits, protection, reservation, or entitlement under the Constitution or under any enactment of Parliament or State Legislature that is predicated upon the membership of a Scheduled Caste can be claimed by or extended to any person who, by operation of Clause 3 of the Constitution (Scheduled Castes) Order, 1950, must demonstrably belong to a caste or tribe which is specifically notified and recognised under Clause 2 of the Constitution (Scheduled Castes) Order, 1950 and Constitution (Scheduled Tribes) Order, 1950, and such status must be established by clear, cogent, unimpeachable evidence.

One should keep in mind that statutory benefits are not extended in name of religion but in name of category, that is, Scheduled Caste, Scheduled Tribe or Other Backward Castes. Therefore for availing above said statutory benefits one should mention his/her caste even if he/she is converted to Buddhism. Of course, there was time when statutory benefits were extended to Muslims in India in name of religion, but that provision is no longer available. That scheme was rescinded by Brahmins.

One cannot avail statutory benefits simply by mentioning their religion Hindu, Sikh or Buddhist, he/she should furnish proof that he/she belongs to Scheduled Caste, Scheduled Tribe or Other Backward Caste.

Therefore, in ongoing Census 2027, Buddhists should mention their religion as Buddhist along with their respective caste.

Dr. Dushant Khobragade

01/06/2026

Ahilyabai Holkar: One of ablest Women Ruler of India

Ahilyabai was born on 31-5-1725 at Chaundi in Ahilyanagar in Maharashtra. Name of her father was Mankoji Shinde, who was Patil of Chaundi. Marriage of Ahilyabai was solemnized with Khanderao, son of Malharrao Holkar. Malharrao Holkar was very brave, able man. He was very generous. Ahilyabai was trained in basic reading, writing, arithmetic. In addition to that, Ahilyabai was trained in art of warfare, politics, judiciary also.

Her husband Khanderao was successful in several incursions. He was brave like his father. But historians defamed him. Khanderao supported his wife Ahilyabai. Son Malerao, daughter Muktai was born to Ahilyabai, Khanderao in 1745 and 1748 respectively.

Khanderao became martyr in battle of Kumbheri in 1754. Ahilyabai refused to observed evil custom of Sati after death of her husband. That time, cruel custom of Sati was prevalent in Brahminical Social Order. According to this barbaric custom, a woman was burned alive on his funeral pyre after death of her husband. If woman was not willing to burn herself on funeral pyre of her husband, she would be forcefully thrown into funeral pure of her husband amidst noise of drums so that her cries should not be heard by anyone. This barbaric custom was started by Brahmins to strengthen and perpetuate caste system to maintain supremacy of Brahmins. Babasaheb Ambedkar made detail analysis of this barbaric system in his speeches and writings.

When Ahilyabai refused to burn herself on funeral pyre of her husband, Brahmins created commotion. But seeing determination of Ahilyabai, no Brahmin could dare to speak about it in front of her. Instead of customs, traditions, Ahilyabai gave importance to her duty. Instead of following Brahminical customs, traditions, Ahilyabai decided to work for welfare of her people. Ahilyabai was only 29 at time of death of her husband.

After death of Khanderao Holkar, some Muslim women observed custom of Sati. When Brahmins refused to perform rituals for Muslim women, Ahilyabai said, “Relations cannot be forged by religion only. Religion says that God is everywhere. If you (Brahmins) cannot perform rituals for those women, who burned themselves on funeral pyre of their husband, you should give up performing those rituals.” In this way, Ahilyabai sternly reprimanded those Brahmins. Ahilyabai was proud that her husband laid his life on battlefield. In that battle, Ahilyabai herself fought taking sword in her hand.

Unwavered by death of her husband when Ahilyabai was only 29, Ahilyabai took reins of her state in her own hands. As Malharrao would be always busy with campaigns, Ahilyabai herself would look into household chores, collection of taxes, arrangements for military, keeping watch on movements of enemy. Brahmins who hold Malharrao responsible for defeat in battle of Panipat, were busy in marrying 8 year old girls. During battle of Panipat, Peshwa Brahmin Sadashivrao humiliated Malharrao by making casteist remarks. In battle of Panipat, Brahmins were defeated as they did not listen to invaluable advice of Malharrao. But Brahmins hide this truth.

After death of Malharrao Holkar, Malerao, son of Ahilyabai, was made commander. Brahmins spread rumours about Malerao that he was addict, characterless, womanizer, corrupt. But this was conspiracy of Brahmins to defame Malerao. In fact, Brahmins were afraid of Raje Malerao. Malerao restricted whimsical reign of Peshwa Brahmins. Malerao penalized agent of Brahmins with death sentence. For hiding this truth, Brahmins spread rumour that Malerao was haunted by ghost of that man. That he became mad and died. Not only that, Brahmins spread rumour that Ahilyabai killed her son giving him under feet of elephant. They also made baseless allegations that Ahilyabai killed her son Malerao by poisoning. Brahmin historians distorted history of Holkars.

When Untouchability was at its pinnacle in reign of Peshwa Brahmins, Ahilyabai eradicated untouchability, casteism in her state. She treated untouchables equal to others. Carrying forward this secular legacy of Ahilyabai Holkar, Mahatma Jyotirao Phule named first school of Untouchables Ahilyashram commemorating Ahilyabai. Also, Shahu Maharaj named after her hospital for common people, Ahilyabai Hospital.

He was Brahmin Gangadhar Chandrachud who embezzled property of Holkars. Malerao was only 22 when he died. Subjects of entire state of Holkars were aggrieved due to death of her husband Khanderao, then death of her father-in-law Malharrao, followed by death of her able son Malerao, within span of one year. There was no heir to throne. Rule of woman was prohibited in Hindu religion. Seeing this opportunity, Brahmin Raghoba Peshwa and Brahmin Gangadharpant Chandrachud, who was Diwan in state of Holkars for 40 years, suggested Ahilyabai to adopt someone as heir to throne, and that she should go to Varanasi for ridding of her sins. After death of Malerao, Ahilyabai adopted her confidant servant Tukoji Holkar. Ahilyabai gave him responsibility of military and incursions. Ahilyabai herself took reins of her state in her own hands.

After death of Malharrao Holkar, Ahilyabai shifted her capital from Indore to Maheshwar. Within one month of her reign, Ahilyabai brough about several reforms in her state. She crushed anti-social elements in her state. She penalized those officials who tyrannized subjects. She also brought about reforms in revenue system. She started collecting tax from farmers according to crops cultivated by them. She protected rights of Patils-Kulkarnis. She appointed officials in rural areas for doing justice to people. Also, she appointed able officials in her court. She conceded Bhills right to collect tax from traders who traversed hilly areas, making available source of income to Bhills. Because of this, she saved her state from troubles of Bhills. She gave barren land for cultivation to people in hilly area, providing them means of livelihood. Therefore, their social, economic status was elevated.

In her reign, Ahilyabai forged unity among Hindu-Muslims. She appointed Muslims in administration and military. In draught-prone areas, Ahilyabai built ponds, wells, she supported farmers financially. She also took care that there should not be any corruption in her state.

Ahilyabai created military of women under her own supervision. She would categorically see arrangements for everything. She supported textile industry in her state. She helped weavers by providing them land, money very generously. She built houses for weavers and distributed it among them. Because of her generous support textile industry prospered in her state to great extent.

Ahilyabai made announcement that she would marry off her daughter to one who rids her state of thieves and dacoits. For a moment there was pin drop silence in court. A man called Phanase vowed that he would rid her state of thieves and dacoits, but he should get monetary and military support for that. Ahilyabai made all arrangements. When Phanase defeated those dacoits, thieves, he came to court of Ahilyabai. Ahilyabai happily married off her beloved daughter to him.

Ahilyabai advocated inter-caste marriages so that caste should not become an obstacle in leading happy life. She started this from her own house. Keeping aside all customs and traditions concerned with marriage, she married off her daughter to Phanase on basis of ability. She organized those who were thrown away from mainstream, who were downtrodden. Ahilyabai propounded that humanity is religion, that all human beings are equal. Therefore, unlike in rule of Peshwa Brahmins, there was no place for casteism in state of Holkars. In her state, Ahilyabai established rule based on principles of equality, liberty, fraternity and justice. She abolished caste based hierarchy in her state.

Ahilyabai was a powerful ruler, who gave military education to women at a time when women were denied right to education and fundamental rights. She gave widows right to adopt child and live happily. She prohibited Purdah system in her court. Similarly, she inculcated on her subjects importance of smaller families. She herself had only two children. Ahilyabai refused to follow Varna, Caste based hierarchy. She refused to believe in supremacy of Brahmins. But Brahmin historians ignored her progressive work.

Instead of praising her progressive thoughts, Brahmins projected her to be a religious woman. They called her Goddess. Instead of sword, Brahmins thrust Shivlinga in hands in idols of Ahilyabai. People built Ahilya Temples calling her Goddess. Therefore her socio-political work remained neglected. People of Mulnivasi Bahujan society should be aware of this conspiracy of Brahmins.
Chnadrawant of Rampur raised flag of rebellion against Ahilyabai three times, when Subhedar Tukoji along with his military was away from state. With her tactics and bravery, Ahilyabai defeated Chnadrawant three times.

Ahilyabai built temples, mosques, durgahs, she supported Muslims in all possible ways. She conferred upon several Fakirs and Maulavis hereditary sanads for houses and lands. Several Muslims from nearby areas came to state of Ahilyabai for permanent stay.
She would think that system of political rule came into being for betterment and welfare of subjects. Protection of subjects, bringing happiness in their life, moral cooperation to subjects was main objective of governance. Ahilyabai was aware of these fundamental principles of ideal rule. Ahilyabai herself implemented these principles in her state. This is reason she could bring happiness to her subjects. Ahilyabai would find happiness in betterment of subjects. Ahilyabai abolished unjust laws, rules, taxes in her state. Earlier, property of widows was confiscated by government. Ahilyabai abolished this rule. Ahilyabai allowed widows to adopt child for leading happy life.

Foundation of judiciary was laid in state of Holkars. Courts were established at several places for doing justice to people. She appointed able men as judges. She established Nyay Panchayat in villages for doing justice to her people in rural areas. Proceedings of these courts and panchayats were sent to higher officials and Ahilyabai. Those who were not satisfied with their decision, would directly go to Ahilyabai. She would categorically hear their cases, and would give decision to them without any bias. Ahilyabai would not tolerate those who broke law and acted against interests of her subjects.

Ahilyabai provided facilities for development of agriculture. If there was draught, taxes were waved off, farmers were given more facilities. More emphasis was given on development of agriculture and trade. Roads, bridges, monasteries were built in her state. Arrangements for food and shelter were made for pilgrims.
Famous Scottish poetess Joanna Baillie wrote epic poem on Ahilyabai Holkar. Renowned historian, political agent of that time writes, “Ahilyabai is an extraordinary woman. There was not even modicum of pride in her. She is religious but she is very tolerant. She acquired unique ability to utilize traditions for welfare of her subjects. She observes principle of mindfulness, leads life of high thinking.”

Viceroy of that time Ellenborough said, “Ahilyabai was one of greatest statespersons. Ahilyabai was ideal ruler. There was not even modicum of hatred in her for other religions. Though she is mistress of a Maharaja, she leads austere life. She finds happiness in happiness of her subjects. Indeed, Ahilyabai is a great woman.”

Dr. Dushant Khobragade

06/05/2026

Shahu Maharaj: King of Common People

Shahu Maharaj refused to join Congress

Shahu Maharaj never joined Congress. Shahu Maharaj carried forward Truth Seekers’ Movement of Mahatma Phule. Gokhale met Shahu Maharaj, requested him to support Congress. Prabodhankar Thakre described this incidence. Once, Shahu Maharaj saw Gokhale, who was from Kolhapur, at railway station. Both of them were going to Mumbai. Shahu Maharaj called Gokhale to his compartment. In course of discussion, Gokhale said, “You speak too much against Congress. You say that Mulnivasi Bahujan people should not join Congress as there are Brahmins in it. Mulnivasi Bahujan society is vast, they should join Congress.”

While refusing to join Congress, Shahu Maharaj said, our Mulnivasi Bahujan society is ignorant. Shahu Maharaj never supported Congress, never allowed Mulnivasi Bahujan society to join Congress. Shahu Maharaj was running movement to liberate Mulnivasi Bahujan society from slavery of Brahmins.

In his letter to Alfred Pitz, Shahu Maharaj says, on one hand Brahmins call themselves democratic, on other hand they also say that British should not work for welfare of Backward Castes. Mulnivasi Bahujan people in India unanimously think that objective of Swaraj of Brahmins is to reestablish rule of Peshwa Brahmins. Due to this method of governance of British, Mulnivasi Bahujan people would not be liberated, equality would not be established.

Both Shahu Maharaj and Babasaheb Ambedkar were fighting for emancipation of Mulnivasi Bahujan people. Significantly, Shahu Maharaj sent Babasaheb Ambedkar to England in centenary year of battle of Bhima-Koregaon. In that letter, Shahu Maharaj had specifically mentioned caste of Dr. Babasaheb Ambedkar. Shahu Maharaj wanted to remind Alfred Pitz that Dr. Ambedkar belonged to caste that defeated Peshwa Brahmins on 1st January 1818.

Shahu Maharaj was annoyed as Peshwas insulted Shivaji Maharaj, Untouchables. In his speech in Nashik, Shahu Maharaj described how Brahmins persecuted family of Shivaji Maharaj, how they established rule of Peshwa Brahmins and how they treated Untouchables in their rule. He further says, casteism intensified, Untouchables were forced to wear earthen pot in neck, broom around their waist.

Shahu Maharaj, with support of Raosaheb Bole, created an organization of workers in November 1916 in Mumbai. Dr. T. M. Nair was struggling for separate electorates for OBC, SC, ST. Shahu Maharaj was supporting them.

Meaning of Swaraj according to Tilak

We are told Tilak said, “Swaraj is my birth right and I ought to obtain it.” But Brahmins do not tell that Tilak had also said, “Do Telis, Tambolis, and Kunbhats want to go to Parliament for ploughing?” This indicates there was no place for OBC, SC, ST in Swaraj of Tilak. Tilak would say, “Swaraj did not mean that British people should go to England. They need not go to England. They could stay here in India only. Only thing was that they should give more representation to Brahmins in government, administration. Swaraj of Tilak was nothing but rule of Peshwa Brahmins.

Tilak says, “Untouchables should get educated, but even though they get educated, they should not run after services like Brahmins. It is in interest of Untouchables that they should not consider occupations of their forefathers to be humiliating.” On contrary, Shahu Maharaj used to say, “First discrimination should be fought against and then only we should speak about Swaraj.”

Shahu Maharaj opened schools, colleges and hostels for Mulnivasi Bahujan people, also for the higher caste people. He was first King in India to give 50% reservation to Mulnivasi Bahujan people in his state. Today, government schools are being closed in the name of New Education Policy denying right to education to disadvantaged children, whereas Shahu Maharaj insisted on giving free, compulsory education to all.

Bal G. Tilak, father of terrorism in India

With the help of Joshi Brahmin, Tilak started Shivaji Club to torment Shahu Maharaj. Tilak started gathering groups involved in terrorist activities in Kolhapur. When Brahmin takes help of violence or commits sabotage he involves his caste people in such activities, because he is afraid that otherwise his conspiracy would be exposed.

Policy of Shahu Maharaj, brought rule of Peshwa Brahmins to an end. Therefore, Brahmin camp was enraged. Joshi Brahmin was sentenced with six-month imprisonment for unlawful activities. Joshi Brahmin took training from Tilak for making bomb. Brahmins made a plan for countering Shahu Maharaj. Colonel Ferris gave decision in favour of Shahu Maharaj in Vedokt case. Therefore, Tilak was annoyed with Colonel Ferris. Tilak made a plan to kill Colonel Ferris with the help of a terrorist, Kulkarni. But his (Kulkarni’s) revolver missed target in running train. This was how Colonel Ferris escaped.

Though Joshi Joshi Brahmin was involved in terrorist activities, British were not taking action against him, as they were afraid if Brahmins spread anarchy in Kolhapur, British would lose control over Maharashtra. Shahu Maharaj intervened and sentenced Joshi Brahmin with seven years of imprisonment in bomb case and two years of imprisonment in false evidence case. Though Shahu Maharaj was a King, everything was under control of British. For taking any action, Shahu Maharaj needed to take permission from British. Brahmins would make allegation that they were ignored in the Kolhapur administration. Therefore, British appointed some Brahmins in administration. Maharaj was disappointed, but there was no alternative.

Bal G. Tilak, his camp started their evil activities in Kolhapur province of Shahu Maharaj, because Shahu Maharaj introduced system of Talathi instead of system of Kulkarni. Therefore, Brahmins were enraged and they were preparing for 1857-like rebellion against Shahu Maharaj. This information was shared by British officers and the Intelligence Department. But Shahu Maharaj comforted British government saying that situation was under control. In letter to Colonel Herald, Shahu Maharaj says, “You might be thinking that I was informing you about the threat. I was first person in India who raised an alarm about bomb.”

Now, you think that atmosphere in Kolhapur is conducive to taking any action and if terrorists, moderates and Brahmins were in power, they could have done anything. But, as above said, situation is under control. To counter Truth Seekers’ movement of Mahatma Phule, Brahmins created Congress with the help of British officers. Richard Temple had written an independent book on situation of India in the year 1880. In that book he writes, “Brahmin leader, his supporters were openly perpetrating activities against government.”

Book of Bal G. Tilak, ‘Orion or The Arctic Home in Vedas’ attracted attention of foreign people. Tilak was aware that Brahmins were a minority. A minority and foreign Brahmins made pact with foreign countries against the interests of country. Bal G. Tilak convinced British that Brahmins only are real rulers of British India, because Brahmins’ religion holds sway over people of India. Bal G. Tilak gathered terrorist friends at international level. For this secret act, Bal G. Tilak took help of Brahmins only. Tilak’s plan was to bring about an armed rebellion, but interest of Brahmins only. Tilak wanted to establish rule of Peshwa Brahmins that was prevalent in India, before advent of British. Bal G. Tilak openly spoke about that. Bal G. Tilakspoke of Swaraj, but for majority Mulnivasi Bahujan people it was slavery only.

Bal G. Tilak stealthily established relations with a terrorist group in Asia. He secretly met some revolutionaries in Nashik, took stock of their preparations. He symbolically spoke to them about ways of Russians and warned that success or failure depends upon preparation, atmosphere, secrecy. Changes were taking place at international level due to World War I. Tilak established friendly relations with foreign countries. Due to understanding of changes taking place at international level, Shahu Maharaj discerned that threat. He started recruitment in army on a large scale.

Benevolent King

Shahu Maharaj appointed an untouchable as a clerk in the court. After his joining, people in court, from judge to peon, would look at him in a weird manner. A feeling of disgust could be seen in their eyes as if a strange creature entered into their group. Accordingly, they would behave with him disdainfully. They did not allot any work to poor Untouchable. Nobody told him how to perform his work. Nobody even asked about his wellbeing. They would treat him like nonentity. He could not bear sitting lonely without any work. On top of that, they would make fun of him. He was tired of all this. Thought would came to his mind why he should not quit this suffocating job.

He got his first payment. Along with it a notice also was served to him saying, “Your work is not satisfactory, if you do not improve, you will be penalized”. Also, in second month, penalty was deduced from his payment. Judge informed Shahu Maharaj that he does not know how to perform his work at all. Therefore, he is penalized.

Maharaj ordered judge, “Penalty is not way of reform. Training is way of reform. Training should be given to Untouchable clerk. He should be given information about his work. He should be taught how to perform his work”. Judge got annoyed due to stand taken by Maharaj. Next month, judge took further step. His entire payment was withheld. Instead of payment, he got one more notice. Notice said, “Your work is very unsatisfactory. Therefore, payment is withheld.”

Judge informed Maharaj, “Man you sent is stupid, even after our efforts, there is no sign of improvement, he does not know anything. Giving him payment without doing any work is not good, therefore his payment is withheld. I demand that this ineligible person should be fired.” To this Maharaj replied, “This is sign of your incapability that a judge like you is not able to train a clerk having educational qualification like other clerks. For this incapability, your incapability is withheld. If you are not able to train new clerk in his work within a month, it will be considered that you are inefficient beyond reform, and further action will be taken against you.”

Bitter medicine administered by Maharaj worked wonders. Now everybody was trying to talk to new clerk on his own. Judge called him to his chamber. Also, he called senior officers in his chamber. A plan was made. It was warned that there should not be any shortcoming in giving training to new clerk. As soon as clerk would come, judge himself would enquire about work he was taught. New clerk started working properly. He made progress in his studies.
Judge informed Maharaj that progress of new clerk is very satisfactory. Shahu Maharaj visited court office. He investigated whether new clerk can work or not. After confirming it, Maharaj ordered, “You have performed your work satisfactorily. I have seen your efficiency. Meanwhile, there loomed darkness on your efficiency. Take care that this should not happen in future.”

Efforts of Shahu Maharaj for annihilation of caste

Shahu Maharaj gave 50% reservation to SC, ST, OBC in his Kolhapur state, whereas, today, even after 75 years of independence, Brahmins deliberately do not fill vacancies in various government departments, citing lack of merit among SC, ST, OBC. How earnestly Shahu Maharaj implemented policy of adequate representation becomes clear from the example of Untouchable clerk given above.

Due to pro-Mulnivasi Bahujan stand of Shau Maharaj Brahmins used to call him “Dhedon ka Raja” (King of Untouchables; ‘Dhed’ is one of the untouchable castes in north India). Shahu Maharaj did not did not believe in casteism. He firmly believed that a united nation cannot be built unless blood relations are forged among Mulnivasi Bahujan society. According to him, intercaste and inter-faith marriages is the most powerful remedy against the evil of casteism. To him, keeping caste system, Varna system as it is and to expect building a united India was to sow seeds of secessionism, expect reaping harvest of unity.

In All India Depressed Classes Conference in Nagpur Shahu Maharaj said, “This country will achieve progress sooner or later depends upon proportion in which casteism here is abolished. For abolishing casteism, various castes should mingle among themselves i. e., there should be marriages among various castes.” He even enacted a law for encouraging intercaste and interfaith marriages on 30th February 1918 in his Kolhapur state. He even solemnized several such marriages.

Before Montague, Shahu Maharaj stated that if Swaraj is given to neighbouring states, it should also be given to princely states in Hindi heartland, and they should also be given more rights. Shahu Maharaj also raised concern that rulers of princely states should have clarity of rights given to its subjects, and they should be also apprised of how to reap its benefits. To this end, he emphasized on having free, compulsory primary education in India. He was of opinion that if Swaraj is to be successful, caste system should be demolished, otherwise it will become fiefdom of a handful upper caste people. We must keep in mind that there came British Raj in India due to caste system. If we keep fighting among ourselves in Swaraj, we ourselves will be responsible for our doom.

In his speech of 27 December 1917 at Khamgaon, he said, “We will be fighting against each other, if caste system is not demolished. It is necessary to destroy caste system so that infighting among us is stopped, and we are able to enjoy fruits of Swaraj. If caste system perpetuates, it is likely that this Swaraj will be of the handful of the upper caste people. That does not mean that I am against Swaraj. What I mean is that Swaraj should not end up in concentrating power in the hands of minority upper castes.”

For annihilation of caste system, Shahu Maharaj advocated that there should be inter-caste and inter-faith marriages among Mulnivasis Bahujan on large scale. Shahu Maharaj sent Bhaskarrao Jadhav as representative of OBC to London. Dr. Madhawan Nair from Tamil Nadu was great supporter of Shahu Maharaj. He had opened a front for conveying his thoughts regarding Mulnivasi Bahujan to concerned people in London. Shahu Maharaj had started a scholarship in his memory after his death.

Mahatma Phule ran movement for emancipation of Shudras, Untouchables, women. After him, Shahu Maharaj carried forward this movement. If you make a slave aware of his slavery, shackles of slavery will be broken. But for that, there is need of basic education. Shahu Maharaj made tremendous efforts for spread of education among Mulnivasi Bahujan. For liberating Mulnivasi Bahujan from yoke of Brahmin religion and theocracy, Mulnivasi Bahujan should be educated, awakened. Shahu Maharaj emphasized on the need of a non-Brahmin party for carrying out this great task.

Mysterious death of Shahu Maharaj

Brahmins made several attempts to kill Shahu Maharaj. First, they resorted to defame him by spreading rumours about him. When they were not successful, they killed him. This is history of our great forefathers from great King Bali to Dr. Babasaheb Ambedkar. They killed Sant Tukaram Maharaj, spread rumour that he went to heaven in plane specially sent for him. They also spread rumour that Sant Tukaram Maharaj committed su***de when he could not go to pilgrimage to Pandharpur when he became old. Also, rumour was spread that he died by drowning himself. Reality is that Brahmins killed Sant Tukaram Maharaj, spread rumour that Sant Tukaram Maharaj went to heaven, so that question of what happened to dead body of Sant Tukaram Maharaj should not arise.
Brahmins killed Shivaji Maharaj by poisoning, spread rumour that he died of disease of knee. Till date, no one is learnt to have died of this disease. Sambhaji Maharaj was killed according to rules of Manusmriti. This is reason, rule of Peshwa Brahmins came in Maharashtra, after death of Sambhaji Maharaj. This was what happened in history not more than 400-500 years ago.

Taking inspiration from Shivaji Maharaj, Shahu Maharaj was fighting against Brahmins. People remember him not only because he was heir to Shivaji Maharaj but he fought against Brahminwadi system.

Brahmins threatened to kill Shahu Maharaj

When Shahu Maharaj declared 50% reservation for Backward Castes, Brahmins became very angry. In order to frighten him, Brahmins reminded him how his father was killed, when he was going abroad. But Shahu Maharaj did not join camp of Brahmins. They would often threaten Shahu Maharaj to kill him. In letter of 21 July 1902, Shahu Maharaj wrote that Brahmins were threatening to kill him along with his family. Brahmins tried to threaten family of Shahu Maharaj by creating impression of paws smeared with blood, on wall of house. Shahu Maharaj wrote to their family members that Brahmins will not be successful in their manoeuvre. When mother of Shahu Maharaj died, Brahmins created dispute during her last rites. On same night, section of Palace was torched where old records, grains were destroyed. In this way, Brahmins persecuted Shahu Maharaj. But he was not afraid of their threats. Wife of Shahu Maharaj supported him.

In 1905, Tilak threatened Shahu Maharaj that he will destroy his rule in Kolhapur state. Not only that, Brahmins wrote play ‘Sant Tukaram’, where they defamed Sant Tukaram Maharaj. They also insulted Shahu Maharaj calling him Shudra. Bal G. Tilak created ‘Shivaji Club’ for persecuting Shahu Maharaj. They were looting people in name of Shivaji Maharaj. Joshi Brahmin was sentenced to 7 years of imprisonment. Brahmin Y. D. Phadke would call him ‘revolutionary’. Those who tried to kill Shahu Maharaj was revolutionary!

Shahu Maharaj came to know that Tilak was preparing bomb. To destroy state of Shahu Maharaj, Bal G. Tilak hatched conspiracies till his last breath. He made plan to kill Shahu Maharaj by explosion of bomb. This story is delineated in detail in Chirol case. Brahmins made plan to kill political agent of Kolhapur, Col. Ferris, on day of marriage of daughter of Shahu Maharaj, that is, on 21 March 1908. Were they successful in their plan, they would have killed Shahu Maharaj, members of his family, along with Col. Ferris. Unfortunately, consignment did not arrive on time. Tilak made plan to kill heir of Shivaji Maharaj, Shahu Maharaj. Therefore, Tilak was terrorist who stood exposed.

Shahu Maharaj was running Self-Respect Movement for liberation of Mulnivasi Bahujan. On 28 July 1919, Shau Maharaj wrote letter to Governor, about attack on him, attempt to execute him by explosion of bomb. They tried to kill Shahu Maharaj along with Lord Curzon by throwing bomb at them through Joshi Brahmin. Once, Shahu Maharaj, Frazer escaped from explosion of bomb.

Bal G. Tilak threatened to kill Shahu Maharaj

Bal G. Tilak threatened to kill Shahu Maharaj. On 7 July 1920, Shahu Maharaj wrote letter to Col. Woodhouse, conveying him threat by Bal G. Tilak to kill him. Shahu Maharaj wrote that Tophkhane had come to see Bal G. Tilak. During their discussion Tilak said, “If Shahu Maharaj did not stop allying with British, if he did not stop his efforts for welfare of non-Brahmins, if he did not stop provoking non-Brahmins against Brahmins, tell him that he will be killed in his state.”

But Shahu Maharaj refused to bow down before Brahmins. Through people like Tophkhane, Brahmins spread rumour that Shahu Maharaj was working with Brahmins. Above letter of Shahu Maharaj to Woodhouse makes clear that Shahu Maharaj never bowed down before Brahmins. Bal G. Tilak sent men for attacking Shahu Maharaj. Jedhe, his friends appealed Shahu Maharaj that he should exit from entrance. But, Shahu Maharaj said, “I like direct confrontation. Now, I will see Tilak.” With great efforts, they could take away Shahu Maharaj safely.

Bal G. Tilak wanted to defame Shahu Maharaj, divert his attention from objective by spreading rumours about him. This is what Shahu Maharaj says about objective of Tilak behind this attack. Shahu Maharaj says, “I am frank man. Because of frankness, Brahmins are getting opportunity to create commotion. Brahmins want to take revenge of their sufferings because of non-Brahmin leadership. But, if I am free, it could be dangerous to supremacy of Brahmins. Therefore, they are taking still bitter stand against me. They are defaming me, spreading rumours about me. They want increased strength in Council for weakening government. This is, I think, reason of their aggressiveness.”

“From beginning of British rule in India, at least, influence of Brahmins on people is reducing. To regain their lost influence, Brahmins are making tremendous efforts.”

“They are spreading misunderstanding, mistrust about government among people. Similarly, they are spreading ideology of Varna system to create distrust among various castes, sowing seeds of division. In this way, they are overcoming obstacles coming in their way by organized efforts. They want to make lakhs of blind followers. They want to make Maharashtra centre of their activities, want to rule all over India from here. In this way, Brahmins of Deccan are catastrophe to all India. We can thwart this threat by liberating non-Brahmins from their slavery, weakening Brahmins.”

Objective of Shahu Maharaj was to liberate Mulnivasi Bahujan. When Brahmins were attacking Shahu Maharaj through their newspapers, British were attacking him directly, he did not have right to oppose Brahmins, because he had to follow British. First, British could have banned newspapers of Brahmins, but they did not do so. Therefore, Brahmins were emboldened. Second, being afraid of Brahmins, British prohibited Shahu Maharaj from organizing conferences outside his state. Due to this, Brahmins were further emboldened. In this way, Brahmins, British were demoralizing Shahu Maharaj.

Bal G. Tilak sent men to kill Shahu Maharaj

Bal G. Tilak provoked young men of Deccan Jymkhana, formed group of attackers. With planning, Tilak staged riots during conference of Shahu Maharaj. On 7 November 1920, Shahu Maharaj wrote letter to Montgomery where he said, “Deccan Jymkhana wants to train Brahmin volunteers so that they can thwart conferences of people, make use of wrestlers for attacking non-Brahmins.”

Bal G. Tilak made plan of staging riots during conference of Shahu Maharaj, made plan to kill him. In letter to Hudson, Shahu Maharaj writes, “I am not bothered how they behaved with me, but what about law and order in state? I came to know that one activist of Tilak, planned to attack me. They deliberately treated me differently, because I am supporter of government. If this situation continues, people in state do not have any alternative than to cry or to resort to wield weapon.” From this becomes clear how Brahmins persecuted Shahu Maharaj.

When Shahu Maharaj died he was not sick. In none of his correspondence Shahu Maharaj mentioned of his sickness. When he travelled to Baroda, he was well. He went to Baroda on invitation. Before his death, he wrote letter that makes clear that he was preparing for confrontation. He was taking care that Bombay Council should not be under control of Chitpavan Brahmins. When he was returning from Baroda, he stayed in Hotel Panhala, where he breathed his last. His death also is big mystery. He was not sick when he died. He was only 47 when he died.

After study of documents of Shahu Maharaj it becomes clear that Bal G. Tilak, his company persecuted Shahu Maharaj, killed him. Brahmins persecuted Shahu Maharaj throughout his life. They sabotaged Shahu Maharaj. When Shahu Maharaj died, Mulnivasi Bahujan society was very aggrieved. Young or old, men or women were weeping, for their liberator was gone. Because of sudden death of Shahu Maharaj, Mulnivasi Bahujan society suffered great loss. If Shahu Maharaj lived 10 more years, with Dr. Babasaheb Ambedkar, he would have liberated Mulnivasi Bhaujan society not only from foreign British rule, but also from slavery of Brahmins.

Dr. Dushant Khobragade

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http://www.bamcef.info/

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