MAHAD CHAWADAR TANK SATYAGRAHA OF 1927: BEGINNING OF DALIT LIBERATION UNDER B.R. AMBEDKAR Author(s): Swapna H. Samel Source: Proceedings of the Indian History Congress, Vol. 60, DIAMOND JUBILEE (1999), pp. 722-728 Published by: Indian History Congress Stable URL: https://www.jstor.org/stable/44144143 Accessed: 25-03-2020 10:06 UTC

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This content downloaded from 117.240.50.232 on Wed, 25 Mar 2020 10:06:00 UTC All use subject to https://about.jstor.org/terms CHAWADAR TANK SATYAGRAHA OF 1927: BEGINNING OF DALIT LIBERATION UNDER

B.R. AMBEDKAR

Swapna H. Samel

The decade of 1920s saw the emergence of Dalit Movement as a conscious, organised force in the social and political life of in general and in particular. Earlier, there were individual Dalits who organised themselves against the social system through agitations and local organisations. The decade of 1920s was the most important decade for Dr. Ambedkar's political career. Innumerable small conferences of depressed classes saw and heard Ambedkar from 1924. The Conference that saw the beginning of the Mahar awakening was held at Mahad, a small town in Kolaba district in the year 1927.' In the present paper an attempt has been made to focus on the first landmark event of the Ambedkar Movement, a novel kind of Satyagraha at Chavadar Lake at Mahad in Raigad district of Maharashtra. Mahad is an ancient port city situated on Bombay-Goa Highway. It was already famous in history because of the Raigad Fort, capital of Chatrapati Shivaji, founder of the Maratha Kingdom. The town lies on the right bank of the Savitri river, 34 miles east to Bankot. Mahad is said to have been once known by the name of Mahikavati.2 Buddhist caves (dating lst-3rd century A.D.) situated at Mahad tell us more about its early history.3 People belonging to different communities i.e., Hindus, Muslims, Christians, Jains and Buddhists have lived here since ancient times. Among the Hindus, Brahmins, Marathas and Mahars, Chamars were more prominent. For centuries together India's untouchables have been one of the world's most downtrodden and oppressed minority. Maharashtra was fortunate enough to witness various trials of social reform movement under stalwarts like Balshastri Jambhekar, M.G. Ranade, Gokhale, Dr. Babasaheb Ambedkar and many others. Ambedkar in many respects was unique both in his personality and political style in the history of India.4 Ambedkar was born in 1891 at Mhow in Central India. His father Ramji Maloji Sakpal held the rank of Subedar in the Indian army and was a devotee of the Kabir cult. Bhimrao received his early education at , he matriculated in 1908 from Elphinstone High School and graduated in 1912 from Elphinstone College in Bombay. He was

This content downloaded from 117.240.50.232 on Wed, 25 Mar 2020 10:06:00 UTC All use subject to https://about.jstor.org/terms Modern India 723 perhaps the fist person from among thè millions of untouchables of India to get Ph.Ds. from two of the leading educational institutions of the Western world i.e., Columbia and London, an uncommon success story even for a person of the highest caste in India.5 With such a fantastic academic career, no wonder Ambedkar worked for the betterment of his own community through journalism and political activities. To create social and political awareness among the Mahars he edited a number of periodicals from 1919 onwards like Mooknayak, Bahishkrit Bharat, Samata and Janata. As Dr. R. Jatav has rightly observed, "Had Dr. Ambedkar confined his attack on Hindu Religious system to verbal outbursts and in usual way as other reformers did in the past, the orthodox and conservative Hindus would have not taken him seriously, but he did not prefer to remain a preacher and became a man of dynamic action. He gave his teachings a practical shape through Mahad Satyagraha."6 The Bahishkrit Hitakarini Sabha (Depressed Classes Benevolent Institute) was formed on 20th July 1924 with the motto "Educate, Agitate, Organize." With the birth of Bahishkrit Hitakarini Sabha, dawned the age of self-respect.7 The Depressed Classes began to look up and prepare for a struggle, and a momentous event in their lives was a march in Mahad. The Mahad Satyagraha (March 1927) brought the place into lime light. It was the first major Styagrahą and had its origin in the early history of the Dalit Movement. Two separate organisations were responsible for directing this movement. One was The Kokanastha Mahar Samaj Seva Sangh which had been established in 1926 in Bombay by R.B. More and Subedar V.G. Sawadkar. The organisation was dominated by Konkan dwelling Mahars and military and ex- military men. The second group which mobilized the Mahad Satyagraha was the 'Sarnata Sangh' (Equality League) founded by Ambedkar in 1926-27. The leadership of the Samaj Sangh was largely in the hands of the upper caste Hindus although it included some leaders of the non-Brahmin movement in Maharashtra. The Mahad Satyagraha was a thoughtfully planned event. The choice of the sight was designed to appeal to the Hindus in general and the untouchables in particular. Surendranath Tipnis, upper caste lieutenant of Ambedkar suggested the venue of Mahad for Depressed Classes Conference and invited Ambedkar to hold the Conference there. This episode had its origin in the important resolution of the Bombay Legislative Council moved by Mr. C.K. Bole and adopted by

This content downloaded from 117.240.50.232 on Wed, 25 Mar 2020 10:06:00 UTC All use subject to https://about.jstor.org/terms 724 I HC: Proceedings, 60th Session, 1999

Bombay Government in 1923. it was confirmed by the Mahad city council that all public places should be open to the untouchables.8 However, untouchables could never exercise their right owing to the hostility of the caste Hindus. Another important reason for choosing Mahad was its geographical location which allowed people from Konkan area, eager to see and listen to Babasaheb, to attend.9 The volunteers collected Rs. 3/- from each of the 40 villages and also collected rice and wheat to feed the participants at Mahad. It took nearly two months of preparations to hold the Conference. Workers and leaders personally met depressed class people and explained to them the importance of the Conference. As a result, boys of fifteen to old men of seventy from far and near reached Mahad. About 2,500 delegates, workers and leaders of Depressed Classes from almost all the districts of Maharashtra and Gujarat attended the Conference.1 The Conference commenced at noon on 19th March, 1927, in a pendal named after the local deity Veereshwar. On the first day few caste Hindu spokesmen, local as well as outsiders, made speeches justifying the rights of the Depressed Classes and promising them help. Ambedkar delivered his Presidential address in Marathi in simple, short and forceful sentences. He said, "No lasting progress can be achieved unless we put ourselves through a three-fold process of purificaiton. We must improve the general tone of our thoughts. I, therefore, ask you now to take a vow from this moment to renounce eating carrion. It is high time that we rooted out from our mind the ideas of highness and lowliness among ourselves... . We will attain self elevation only if we learn self-help, regain our self-respect and gain self-knowledge. ,,n The Conference passed resolutions on various important subjects such as civil rights of the untouchables, prohibition of untouchability, appeal to Government to enforce prohibition, provision of free and compulsory primary education, and to make thè Bole Resolution a living reality. Next morning the Conference called upon two caste Hindu spokesmen to support the resolutions. It was not planned and took place spontaneously. Anantrao Chitre suggested that delegates obey the Mahad Municipality order regarding availability of public water sources to all and march in procession to Chawdar Lake to establish the right of the untouchables. The Depressed Classes under the leadership of Dr. Ambedkar marched peacefully to take water from Chawdar Tank. The news spread like a wild-fire. "The Hindu inhabitants of the town saw the scene. They were taken by storm. They stood witnessing this scene which they had never seen before. For the moment they seemed stunned and paralyzed."12 Ambedkar was the first man to take water from the tank

This content downloaded from 117.240.50.232 on Wed, 25 Mar 2020 10:06:00 UTC All use subject to https://about.jstor.org/terms Modem India 725 and to drink it. Then thousands of his followers performed the act and returned peacefully to the pendal. The biographer of Ambedkar, Keer Dhananjay, has rightly said about this particular episode that, "Anti-slavery, anti-caste, anti-priest Ambedkar, who represented the awakened spirit of the untouchables..., was establishing a new social level and new status and was remaking and reshaping Hindustan, the sick man of the world."13 As a result of this action, a civil case was brought against Ambedkar, though later it was dismissed.14 This Conference was a momentous event, the opening of an epoch in the history of Hindustan.15 The success of the first Mahad Satyagraha in arousing the Mahárs encouraged Ambedkar and his followers to launch a second agitation at the same venue later that year (December, 1 927). 16 The orthodox Hindus of Mahad considered the possibility of the purification of the Chowdar lake. Accordingly, water in 108 earthen pots was taken out from the tank and mixed with curd, cow-dung, cow milk and cow urine. The pots were then dipped in the tank and the water was declared pure and fit for use by the caste Hindus.17 When Ambedkar heard this news, he grew indignant and decided to launch a Satyagraha struggle for the vindication of his peoples' right.18 Actually by drinking water from the lake he has utilised his human rights which resulted into similar kind of Satyagraha throughout the country.19 A long publicity campaign was conducted. The Kokanastha Mahar Samaj Seva Sangh took the lead in mobilizing Mahar villagers in the surrounds of Mahad and in convincing them that the December Conference was to be a watershed not only in the history of their community but in their own lives as well.20 As 26th December, the proposed day of the Conference, drew close Mahad began to stir again. Some ortodhox Hindus claimed that the lake was a private property and filed a suit against Ambedkar and his followers on December 12, 1927 in the Civil Court of Mahad. The Court issued temporary injunction on December 14, prohibiting Ambedkar and all the Depressed Classes from going to the Chowdar tank or from taking water from the tank until further order.

The injunction had no impact on the participants. With the resolve to do or die, the villagers decided to come to the Conferenc-e. From each village, the Satyagrahis,21 nearly 4000 people gathered at Mahad. When Ambedkar arrived on 24th December, 1927. District Magistrate informed him of the law suit and requested him to postpone the struggle although he permitted Ambedkar to address the Conference. Messages from several promiment persons wishing the Satyagraha success were

This content downloaded from 117.240.50.232 on Wed, 25 Mar 2020 10:06:00 UTC All use subject to https://about.jstor.org/terms 726 IHC: Proceedings, 60th Session, 1999 read out on first day of the Conference. It was the duty of Ambedkar to pacify the delegates who were bent upon taking water from the tank. In his speech he said, 'Had the caste Hindu admitted the right of the Depressed Classes to use the tank, this Satyagraha would have not been necessary... We are resorting to this Satyagraha not because we believe that the water of this particular tank has any exceptional qualities, but to establish our natural rights as citizens and human beings.22 He assured his people that postponement of this struggle does not mean giving up the struggle. All the delegates followed the word of their leader religiously. A silent and disciplined procession was taken out. They took a round of the tank and returned to their pendal without any mishap. The Bombay Chronicle, however, carried the news under the title 'Mahad Satyagraha Postponed, District Collectors suggestion accepted' in 27th December, 1927 issue.23 In the evening of 27th December, Ambedkar along with B.K. Gaikawad, Rajbhoj, Thorat, Shivtarkar and Sahasrabudhya addressed the gathering. He called Manusmriti as the Bible of slavary to the Shudras, the Hindu women and the untouchables.24 Sahastrabudhey, a Chitpavan Brahman associate of Ambedkar suggested to set the Manusmriti on fire. At 9 P.M. a copy of Manusmriti was placed on the pier in a specially dug pit in front of the pendal and was ceremoniously burnt at the hands of the untouchable hermits.25 The burning of the laws of Manu sent shock waves through the Hindu society and filled the untouchables with awe mixed with apprehension.26 To Ambedkar, Manusmiriti was a symbol of darkness, ignorance and inhumanity of millions of people, so he not only criticized it but also burnt and buried it and then he demanded a new order to reshape the Hindu code providing freedom and equal rights to those who were deprived of human respect and dignity.27 The Mahad tank Satyagraha illustrates both the role of mass readiness for action and genius of Ambedkar in giving leadership to it.28 The Mahad Satyagraha failed to achieve its specific purpose at that time, but it was successful as a rallying point for the internal reform of the Depressed Classes, the public expression for their grievances and the stimulation of a sense of unity.29 It exercised tremendous influence upon the Government. Hence Indian National Herald, dated 31st December, 1927 covered the news under the title, "MANUSMRITI BURNT AT MAHAD. DR. AMBEDKAR CALLS UPON HINDU SOCIETY TO DO AWAY WITH CASTE."30 It provided an occasion for the direct education

This content downloaded from 117.240.50.232 on Wed, 25 Mar 2020 10:06:00 UTC All use subject to https://about.jstor.org/terms Modem India 727 and the alteration of the social customs and the behaviour of the village- dwelling Mahars who had come to the Conference.31 The Mahad Satyagraha became an event of major significance in the history of Mahar Movement.32 The occasion of civil disobedience never came because untouchables won the suit and caste Hindus lost it. But the untouchables can not be said to have gained their point. The main issue was whether the custom of untouchability was a legal custom. Unfortunately the Hindu court skirted the issue in its judgement. The untouchables had to continue their struggle.33

NOTES AND REFERENCES

1 . Zeliot Eleanor, From Untouchables to Dalit, Essays on the Ambedkar Movement , New Delhi, 1942, p.68. 2. Maharashtra State Gazetteers, Kolaba District , Vol. XI, Bombay, 1964, p. 852. 3. Ibid.

4. Gokhale Jayashree, From Concession to Confrontation , Bombay, 1993, p. 83. 5. Ibid.

6. Jatav, D.R., The Critics of Dr. Ambedkar , Jaipur, 1997, p. 27. 7. Keer Dhananjay, Dr. Ambedkar, Life and Mission , Bombay, p. 62. 8. Ibid., p. 70. 9. More, R.B., Magazine of Dr. Babasaheb Ambedkar College, Mahad, 1963-64 , Volume II, p. 16 [the writer himself was a resident of Mahad and an active member of the Depressed Classes Movement and had actively participated in the Mahad Satyagraha]. 10. Moon Vasant, Dr. Babasaheb Ambedkar, Writings and Speeches , Vol. 5, Bombay, 1989, p. 250; Keer Dhananjay, op. cit., p. 70; Sawadkar Vijaykumar, 'Rakonishe Sattavischa Muktisangram (in Marathi) Magazine of Dr. Babasaheb Ambedkar College 1962-63 , Vol.1, p.53. 11. Kunte, B.G., Source Material on Dr. Babasaheb Ambedkar and Movement of Untouchables , Vol. I, Bombay, 1982, p. 13. 12. Moon, op. cit., p. 250. 13. Keer, op.it., p. 71. 14. Ibid., pp. 74-75. 15. Borale, P. T., Segregation and Desegregation in India, Bombay, 1963, p. 21 1 . 16. Gokhale, op. cit., p. 93. 17. G. Ganni Raju, The Life of Dr. B.R. Ambedkar , Hyderabad, 1979, p. 47. 18. Keer, op. cit., p. 89. 19. Khairpiode, C.B., 'Dr Bhimrao Ramji ambedkar As Pat Shamcha Uddharak' (in Marathi), Pune, 1991, p. 17. 20. Gokhale, op. cit., p. 94. 21 . Biwalkar, R.M. and Kamble, Z., ' Mahadcha Mukti Sangram ' Pune, 1977, p. 54.

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22. Bombay Chronicle, December, 27, 1927 23. Kunte op. cit., pp. 14-15 24. Keer, op. cit., p. 105. 25. Raju, op. cit., p. 50. 26. Gokhale, op. cit., p. 94 27. Jatav, op. cit., p. 3. 28. Omvedt Gail, Dalits and Democratic Revolution , New Delhi, 1 994, p 1 50 29. Zelliot, op. cit. r p. 100. 30. The Indian National Herald , 31st December, 1927 3 1 . Gokhale, op. cit., p. 92. 32. Keer, op. cit., p. 105. 33. Moon, op. cit., p. 252.

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