Editor-in-Chief: Prem Kumar Chumber Contact: 001-916-947-8920 Fax: 916-238-1393 E-mail: chumbermedia@yahoo.com, editor@ambedkartimes.com

VOL- 13 ISSUE- 29 September 29, 2021 California (USA) www.ambedkartimes.com www.deshdoaba.com

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Enclosed within the 1929 edition of the Kirti Magazine issue was one of Bhagat Singh’siconic essay Achoot Da Sawaal or ‘Question of Untouchability’, penned by a 16-year-old him.

Bhagat Singh: A martyr who dreamt of egalitarian IndiaHis essay Achoot Da Sawaal placed humanity way above religious identity

t was a scathing critique on the age-old dis-crimination meted out to the oppressed and a

vigorous exhortation to Dalits to arise! “So calleduntouchables, the real sustainers of life, awake andreflect over your past,” he mentioned.

Bhagat Singh’s call forDalit consciousness and simul-taneous exhortation againstfundamentalism rings true even in the presenttimes. Achoot Da Sawaal also bears an importantreference to the Ad Dharam Movement of Punjab,led by Doaba-based ideologue and Dalit pioneer

Babu Mangu Ram Mugowalia, born in Hoshiarpur.With the help of Seth Kishan Das (a wealthy mer-chant of Boota Mandi) the headquarters of the AdDharm Mandal were established at Jalandhar.

In ‘Achoot Da Sawal’ Bhagat Singh wrote...“When they (untouchables) discovered that theHindus, Muslims and Sikhs were raking profits dueto them (untouchables), they gave a thought to re-organising on their own. No one is certain whetherthey are doing so as a result of official promptingor at their own but once this line of thinking takesroots, this trend will be fully backed up by officialquarters. “Ad Dharam Mandal” and the like are theend result of this trend...The answer is quite obvi-ous; above all, it needs to be settled for good, thatall humans are equal without distinctions of birthor vocation.”

Scholars today say Bhagat Singh’s con-stant exhortations on Dalits along with the AdDharam Movement have had a major impact on theDalit consciousness in the state, the references tothese however, are only found in academic circlesand scholarly works while no prominent remindersare found in the mainstream political discourse.

Expert speakProf Raunki Ram, Political Science profes-

sor at Panjab University and an expert on Dalits,said, “As far as equality and the social justice areconcerned, Bhagat Singh was very clear that caste

and religion were two cate-gories which were responsiblefor the rift in the society. Bha-

gat Singh had his own unique understanding of theDalit cause. He was very supportive of the AdDharam movement and believed that such move-ments were necessary because they fight against

the caste op-pression. TheAd DharamM o v e m e n tstressed thatempowermentof the op-p r e s s e dcastes wasonly possibleif they gotdue share inthe localstructures ofpower. Itasked forshares in theagr icu l tu ra lland, in edu-cation, in gov-e r n m e n tstructures atpar with oth-ers. AdD h a r a mM o v e m e n tand BhagatSingh’s think-ing have bothcontr ibuted

hugely to the Dalit and progressive consciousnessin Punjab.” He adds, “When the question of the realleader of the oppressed classes arose, Mangu Ramwrote many telegrams to London, proclaiming DrBR Ambedkar as their leader. He said our leaderwas Ambedkar, not Gandhi.”

Chiranji Lal Kangniwal, eminent historianand Independence movement scholar, said, “BabuMangu Ram started the Ad Dharam Mandal in Pun-jab highlighting the demands of Dalits. The move-ment started two years before Bhagat Singh’sAchoot Da Sawal was penned. In 1927, KatherineMayo has also just released her book ‘Mother India’which was a strong critique on oppression againstDalits. All these factors shaped the times in whichBhagat Singh lived.”

Noted Bhagat Singh scholar ProfessorChaman Lal said, “Bhagat Singh’s Achoot DaSawal has come again into focus in the past threedecades. It has had a major impact in shaping Dalitconsciousness. However, all radical thoughts arebeing diluted by the establishment. And in the pres-ent times, caste has become a major socio-political factor.”Courtesy: Tribune News Service, Jalandhar, September 27, 2021

“The upper castes should also realise that their own status in life cannot change forthe better as long as they persist in considering these people as inferiors, callingthem menials, and keeping them under their heels. It is argued, they are unclean.The harsh truth is that they are poor; remove their poverty and they shall be clean.Don't we find that the poor even among the upper castes are no less unclean?”

— Bhagat Singh, Achoot Da Sawaal, Kirti magazine, 1929

Aparna Banerji

Making Sense of Poona Pact in Current Time

Babasaheb Dr. B. R. Ambedkar devoted his entire lifefor the emancipation and empowerment of theScheduled Castes of India who for centuries werecompelled to live degraded lives. He tried differentways for this noble cause before finally setting thegoal of annihilation of caste. First, he tried to improveupon the situations through reforms within Hinduism.But soon realized that reforms within Hinduism willnot work because caste lies at the centre of Hinduism and without caste the latter would comedown like a house of cards, which would not be ac-ceptable to its protagonists at all. Annihilation ofcaste at the first instance requires doing away withthe Hindu Sastras (sacred scriptures/law books),which Hinduism would never agree to comply with.Thus the other way and rather the only way open toseek casteless social order was to say good bye toHinduism and construct a new society under a different religion for the Ex-Untouchables. Dr. Ambed-kar finally left Hinduism and established a new socio-religious order popularly known as Navayan-Buddhism (Buddha and His Dhamma) where no oneis subjected to any social discrimination based on ac-cretive and primordial notions of caste and creed. Inbetween, Dr. Ambedkar battled many struggles forthe betterment of living conditions of the ScheduledCastes. Poona Pact was one of such major struggles.

It was through this historic Pact that Dr.Ambedkar got voice for his people in the provinciallegislative structures in the form of certain fixed num-ber of seats. That was 1932. A lot has changed nowin 2021. State in India is fast withdrawing from itsresponsibilities towards the people. It firmly believesthat market can save them from all the hardshipsthey face. In other words neo-liberalism is being pro-jected as Messiah of the Scheduled Castes. In sucha changed scenario downtrodden has to rethinkrather critically about the nature of struggle that theyhave to wage for the acquisition and protection oftheir rights. Quite interestingly, there is also fastemerging a viewpoint from within the academic cir-cles of the Scheduled Castes which says that neo-liberal market economy offers lots of opportunities tothe former untouchables who no-longer face any so-cial exclusion in the aftermath of 1991 GlobalizingIndia. This view-point also talks about SCs billionairesand their own chambers of commerce. What it for-gets is that in the free market economy only thoseare welcome who have the capital to invest. And thecapital in India used to be the prerogative of theupper castes only. Lower castes were deliberatelykept out of reach of the capital by all possible meansunder the garb of a discriminatory and hegemonic re-ligious social order. What about the millions of lowercastes who do not have requisite capital to enter intothe so-called non-discriminatory market economy inIndia. Would they be not discriminated in this neweconomic order? Neo-liberalism is no more differentfrom capitalism. We must not forget that the twomain enemies of the lower castes are, as cautionedby Babasaheb Dr. B. R. Ambedkar, Capitalism andBrahmanism. Both of them are once again busy infashioning new permutations and calculations to keeptheir hold intact. Thus to face the realities of currentsituation in contemporary India, the teachings ofBabasaheb Dr. B. R. Ambedkar are of utmost valueas they have been ever.

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Prem K. Chumber Editor-In-Chief: Ambedkar Times & Desh Doaba (Newspapers)

www.deshdoaba.comwww.ambedkartimes.com 2V0l-13 Issue-29 September 29, 2021

STUDENTS REMEMBER BHAGAT SINGH ON HIS114TH BIRTH ANNIVERSARY

Over 2,000 copies of Jeevni – Krantikari Bhagat Singh distributed free of costThe youth in various schools, collegesand clubs across Doaba celebratedthe birth anniversary of Shaheed Bha-gat Singh on Tuesday. Numerous or-ganisations paidhomage to the mar-tyr at his ancestraltown.

Advocatesfrom the region car-ried out a bike rallyremembering theyouth icon. A Ja-landhar-based ad-vocate, YuvrajSingh, distributedcopies of the booktitled “Jeevni –Krantikari BhagatSingh” penned byProf SukhdevSingh, HoD (His-tory), Guru NanakDev University. Hedistributed over2,000 copies ofthe book free ofcost.

The postgraduate depart-ment of history,Lyallpur Khalsa Col-lege, celebrated thebirth anniversary of Shaheed BhagatSingh with great enthusiasm. Princi-pal Dr Gurpinder Singh Samra saidit’s time to adopt thinking and ideol-ogy of the martyr. He added that onthis day the youth should take pledge

that they, like the patriots, would givethe right direction to society by cre-ating awareness regarding national in-tegration and patriotism.

Dr Suman Chopra, HoD (His-tory), Lyallpur Khalsa College, con-gratulated students for theirenthusiastic participation and encour-aged them to follow the thinking ofgreat patriots, including Shaheed

Bhagat Singh, Sukhdev and Rajguru.On Students delivered speeches con-templating Bhagat Singh’s thinking.The NSS volunteers and NCC cadets

of the college vowed to adopt BhagatSingh’s principles.

The NSS department ofLyallpur Khalsa College for Women,Jalandhar, also paid tributes to Sha-heed Bhagat Singh. Students were

shown a documentary based on thelife of the freedom fighter. PrincipalDr Navjot said, “We need to inculcatethe qualities of Shaheed Bhagat

Singh, includingpatriotism and re-spect towardsnation. Today isthe need to makeour country a na-tion he dreamtof. It is our fore-most duty totransform this so-ciety into a con-ducive andcongenial place”.Towards the end,she appreciatedthe efforts ofNSS officersManita, ManjeetKaur and AtmaSingh.The Shaheed-

e-Bhagat SinghYouth Club, Ka-purthala, cele-brated the 114thbirth anniversaryof revolutionaryBhagat Singh.RinkuKalia, Vishal

Rajput, Vishu Sharma, AmandeepGoldie of the club said Shaheed Bha-gat Singh relentlessly fought againstthe Britishers.Courtesy: Tribune News Service, Jalandhar, September 28, 2021

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Members of the Sarb Bharat Naujawan Sabha and the All-India Students Federation celebrate birth anniversary ofShaheed Bhagat Singh in Jalandhar on Tuesday. Tribune Photo: Sarabjit Singh

www.deshdoaba.comwww.ambedkartimes.com 3V0l-13 Issue-29 September 29, 2021

Chaman Lal, honorary adviser to the Bhagat Singh Archives, says the painting has little physical resemblance to the freedom fighter, former minister M.S. Gill demursThe four known photographs of Bhagat Singh. Pictures courtesy: Chaman Lal

rchivist Chaman Lal, honoraryadviser to the Bhagat Singh

Archives and Resource Centre here,hasruledthe use of an “unreal paint-ing” of the freedom fighter to markhis 114th birth anniversary on Tues-day.

However, former Union minis-ter and chief election commissionerM.S. Gill insisted that the use of theturbaned image was ideal to celebrateSingh’s legacy as the more recog-nised photo of the freedom fighterwearing a hat was merely a disguiseto evade arrest.

There are four known photo-graphs of Singh, who was born inWest Punjab’s Banga village in 1907— him as an 11-year-old, as a 17-year-old in a turban at Lahore’s Na-tional College, in custody at Lahorerailway police station in 1927 wherehe is seen with his hair tied in a bun,and in trimmed hair and wearing ahat. The last picture had been clickedat the studio of photographer ShamLal in 1929 before Singh hurled abomb at the Central Legislative As-sembly.

However, the Punjab andDelhi state governments have in ad-vertisements commemorating Singh’sbirth anniversary used a painting ofhim wearing a yellow turban. Lal saidthe painting had little physical resem-blance to Singh. Several other ver-sions, including one in which Singhbrandishes a revolver, are widelyused. “Till the 70s, the photo withthe hat was the most popular. Withthe rise of identity politics in the 70s,the yellow turbaned image was pop-ularised as an assertion of his JatSikh identity —something which Bha-gat Singh himself never stressed on,”

Lal said.“In fact, being from a Con-

gress family, he and his kin worewhite turbans and khadi clothes,which was the trademark of those inthe national movement at the time. Idon’t know why the Congress be-trays its own legacy with its leadersnow wearing the yellow turban in hismemory,” the archivist added.

The Bhagat Singh Archivesand Resource Centre, which func-tions under the Delhi government, cir-culated a booklet among officials onMonday with three of the originalphotos. However, both the Punjaband the Delhi governments broughtout ads on Tuesday with the portraitof Singh in a yellow turban.Assembly elections are due in Punjabnext year and Delhi’s ruling Aa-mAadmi Party has been promotingthe yellow turban worn in the style ofthe painting with its MP BhagwantMann always sporting it in Parlia-ment. The AAP is a key player in Pun-jab, ruled by the Congress.

London-based Punjabi authorAmarjit Chandan, also a scholar onBhagat Singh iconography, said Con-gress chief minister Giani Zail Singhhad unveiled a statue of the freedomfighter wearing the hat in KhatkarKalan — Singh’s ancestral village —in 1973. A bronze turbaned statuenow stands at the spot, a changeChandan attributed to Gill who wasprincipal secretary to Akali chief min-ister Parkash Singh Badal from 1978to 80.

Gill said he had no recollec-tion of the 1973 statue or replacingit. He objected to Youth Congressbanners on Tuesday with the hat photo.

“Bhagat Singh is a hat thatfits all heads, from the Far Left to theFar Right. His ties to the Arya Samajand work as a revolutionary areclaimed by the Right wing, his Marx-ist writings by the Left, and his Sikhfamily heritage by the Sikh parties.An RSS man or a Khalistani may sim-ply ignore Bhagat Singh’s Why I aman Atheist (written in Lahore CentralJail before his execution in 1931),”Chandan said.

He added: “The turban con-troversy is absurd. All males in thePunjab — Muslims, Hindus and Sikhs— wore turbans before Partition.”Gill, who later became a CongressMP, was instrumental in establishinga museum in Khatkar Kalan in 1981and acquiring archival material on thefreedom fighter for the Punjab gov-ernment as an IAS officer.

He said he installed the firstturbaned bronze statue of Singh atLudhiana’s Bhandari Bridge in 1979.

“All hell broke loose in Punjabafter the statue was unveiled. TheArya Samaj-controlled press startedscreaming, ‘how can a bloody IAS of-ficer play politics?’ Of course, I wasplaying politics…. ‘Ab Bhagat Singhkopagdibaandhdiya, jiskodumhaiu-taarkedekho (I have draped BhagatSingh in a turban, let anyone whodares remove it),’ is what I said,” Gillsaid. He added: “Arya Samajis pro-jected him as a hat-wearing Bolly-wood-ishgunda. He was from a JatSikh Sandhu family that wore tur-bans. He is seen in photos with longhair and a turban. The hat was a dis-guise. Netaji (Subhas Chandra) Boseescaped to Kabul in the guise of aPathan. Is he honoured as a Pathan?”

Gill was also instrumental in

canvassing support and ensuring theinstallation of Singh’s statue in Parlia-ment in 2008.

“It was mostly Sikhs whowere sent to the Cellular Jail andmostly Sikhs who were hanged forthe freedom struggle. I asked (thenLok Sabha Speaker) Somnath Chat-terjee, how is it that no Sikh has astatue here?”

The freedom fighter’s familycomplained that the turbaned statue,created by master sculptor Ram V.Sutar, at Parliament resembled a mid-dle-aged man whereas Singh washanged when he was just 23.

Lal pointed out that contem-porary images of other Punjabi free-dom fighters Udham Singh and KartarSingh Sarabha also don’t often re-semble them as they are shown withbeards. However, their photographsshow them clean-shaven.

Singh’s nephew and aca-demic Jagmohan Singh chairs theShaheed Bhagat Singh CentenaryFoundation in Khatkar Kalan which re-cently installed statues of BhagatSingh, ShivaramRajguru and Sukhde-vThapar, who were executed forkilling police officer John Saunders in 1928. “These statues celebrate thecentenary year of the NaujawanBharat Sabha, which was BhagatSingh’s youth movement duringwhich time he wore a turban. Thoseusing either the hat image or the tur-baned one must explain why they doso. Bhagat Singh was clear that hismovement was to rise above divisionsof caste and religion and bring aboutequality in society,” Jagmohan Singh said.

Courtesy: The Telegraph onlineWednesday, 29 September 2021

DEBATE OVER IMAGE OF BHAGAT SINGH USED IN DELHI AND PUNJAB GOVT. ADS

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www.deshdoaba.comwww.ambedkartimes.com 4V0l-13 Issue-29 September 29, 2021

PREMDATTA VARMAREMEMBERING A FORGOTTEN FREEDOM FIGHTER

OF LAHORE CONSPIRACY CASE ON 110TH BIRTH ANNIVERSARYhen I wrote From Swaraj toPooran Swaraj in The Tribune in

May 2011, I referred to PremdattaVerma, as not knowing his where-abouts after he left Panjab UniversityChandigarh and moving to USA.Reading The Tribune article, his sonPramod Varma wrote to me in August2019, eight years after, informing thepassing away of his father PremdattaVarma, four months prior to publica-tion of that article, on 6th January2011. He was eight months short of100 years, as he was born on 19thSeptember 1911 in Hisar. He was theyoungest member of Bhagat Singhled revolutionary movement againstBritish colonialism. The secondyoungest member was PanditKishoriLal, who was born in 1909. Prem-datta Varma was not even 18 years,when he was arrested on 7th May1929 and details of recoveries made

from his place and tortures he faced,are given in my earlier article.

Premdatta Varma’s fatherRamdatta Varma was headmaster ofa school and a scholarly person; anArya Samajist and patriot. He had au-thored a book in Hindi-Vedic Sanskrit-Mother of all languages, whichPremdatta Varma got reprinted aftermigrating to USA in 1970. Prem-datta’s mother died when he wasonly three-year-old, he passed his ma-triculation from Jammu, before mov-ing to DAV College Lahore forgraduation. Lala Lajpat Rai was theirfamily friend and Premdatta Varmawas standing next to Lala ji when hewas brutally lathi charged by ACPSaunders on 30th October 1928. Itwas PanditKishori Lal, who drew himto revolutionary party and afterwardshe became close to Sukhdev. Being achemistry student in college, Prem-datta was asked to help BhagwatiCharan Vohra in making bombs. Atthe time of arrest, he was takingbombshells on his bicycle as per ac-count of his son. During the trial ofLahore conspiracy case, provoked byapprover Jai Gopal, he threw a chap-pal on him during the court proceed-ings on 21st October 1929. Not onlyPremdatta Varma, all accused in the

case were subjected to tortures de-spite expressing regret for Prem-datta’s impulsive act. On 22ndOctober 1929, Bhagat Singh wasmade special target of attack bysome sturdy policemen. Shiv Vermaand Ajoy Ghosh became unconsciousdue to merciless beating of Police-men. Bhagat Singh warned the mag-istrate Pandit Sri Krishan that hewould be responsible if anything hap-pened to revolutionaries as it wasunder his watch the police brutalitytook place. Same thing happenedagain on 12th May 1930 in the newlyset up three judge tribunal court. Thistime Premdatta, Kundan Lal and AjoyGhosh had fainted due to severebeating. Bhagat Singh addressed thetribunal judges as ‘cowards and mer-cenaries. Justice Agha Haider one oftribunal judge disassociated from tri-bunal chairman Coldstream order to

beat the accusedand covered hisface with newspa-per as not to watchthe beating.

PremdattaVarma was sen-tenced to five yearsimprisonment in La-hore conspiracycase and was keptat Montgomery jail.In jail he continuedhis study andpassed his F.A. ex-amination. He wasreleased after fouryears, but was notallowed to stay in city and was forcedto move to Doda district in Jammuarea. He was allowed to go to Lahoreafter sometime and from DAV CollegeLahore he graduated and also passedMA Hons in History as per his son’saccount. In DAV College he was sec-retary of college council and organ-ized a debate between Nehru andJinnah

Premdatta Varma marriedSwarn in 1946. They had six chil-dren, three daughters and three sons.Their eldest daughter passed away inhis life time in 1991. Mrs. Swarn

Verma at the age of 95 years, is livingalong with five other children 15grandchildren and 15 great grandchil-dren in Cincinnati city in USA. Afterpartition, as per his son’s accountPremdatta participated in resisting theattack on Kashmir and in the processbecame close to BalrajMadhok, wholater became Member Parliamentfrom Jansangh party and also Profes-sor in JNU, New Delhi.

Premdatta Varma’s first job aslecturer in history was at Govt. Col-lege Moga and then at Doaba CollegeJalandhar. In 1960, he joined historydept. of Panjab University Chandigarhand stayed there till 1970, when atthe age of 59 years he moved toCincinnati in USA from where he gothis PhD degree at the age of 74years. He was the oldest man to gethis doctorate degree at that time fromCincinnati University. Later he pub-

lished his thesis-In-dian Immigration inUSA-Struggle forEquality. During hisstay in Punjab edu-cational institutions,he had authored andtranslated manybooks in history dis-cipline. He alsotranslated parts ofGuru Granth Sahibin English and Hindi.As per his son, thewhole family be-came admirer ofSikh faith due to hisfather. In Panjab Uni-

versity Chandigarh, he was editingUniversity bulletin, which also carriedhis tribute to martyr Jatin Das in 19thSeptember 1964 issue. However, Pre-mdatta, though lived a fulsome life,did not write his memoirs of revolu-tionary movement.

Out of all the accused in La-hore conspiracy case Ajoy Ghosh,Des Raj, Agya Ram and Jatindernath-Sanyal were acquitted. Shiv Verma,Jaidev Kapoor, Bejoy Kumar Sinha,Kamal Nath Tiwari, Gaya Prasad Kati-yar, Mahabir Singh and PanditKishoriLal were transported for life. Kundan

Lal gotseven yearsimpr i son -ment andPremdattafive years.J a t i nde r -nathSanyalwas laterconvictedfor writingB h a g a tSingh’s bi-o g r a p h y,which wasproscribed immediately in 1931 andhe was sentenced to two years im-prisonment. Mahabir Singh died byhunger strike in 1933 in Andamans.Most of others joined left movementafter release, while Bejoy KumarSinha and Kamalnath Tiwari hadjoined Congress party; Tiwari became

Member of Parliament too. Prem-datta Varma as per his son’s accounthad become close to Jansangh party,a precursor of today’s BJP. Perhapsdue to which, he was subjected toprejudice too. But even Bhagat Singhyounger brother Kulbir Singh becameMLA in Punjab on JanSangh ticket.Kultar Singh, younger to Kulbir Singhjoined Congress party, was electedMLA from Saharanpur and remainedminister in ND Tiwari cabinet in UP.Though both Kulbir Singh and KultarSingh while in jail were kept in Deolicamp, as part of left group in thatcamp during 194o’s.

During my four-year term(2016-20) as Senator of Panjab Uni-versity Chandigarh, many times Iraised the issue of honoring Prem-datta Varma’s role as freedom fighterby installing a plaque in history dept.,where he taught for ten years, butnone bothered. Perhaps during AzadiKaAmritMahotsav year, it is the righttime to do that.

* Chaman Lal, is a formerSenator and Dean, faculty of Languages, Panjab University Chandi-garh. He retired as Professor fromJNU, New Delhi and is honorary advisor to Bhagat Singh Archives andResource Centre, New Delhi.

Chaman LalChamanlal.jnu@gmail.comWhatsApp 91-9868774820

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www.deshdoaba.comwww.ambedkartimes.com 5V0l-13 Issue-29 September 29, 2021

CM Charanjit Singh Channi – Some can did observations of a novicet is am a t -

ter of grati-f i c a t i o nthat SardarCha ran j i tS i n g hChanni hasb e c o m ethe ChiefMinister ofPunjab –Der AyatD a r o o s tAyet. Onthe day ofthe swear-

ing in, September 20, of Sardar Cha-ranjit Channi as the CM of Punjab, Iwrote on the timeline of my Face-book: ‘Kuffar Toota Khud KhudaKarke’ and congratulated the newCM. It may be of interest to knowthat I could seethe coming sce-nario much aheadthan many andsent a message toChanni Sahib inthe early morningof September 19when nobodyknew exactly as towhat was going tohappen and quotefrom that mes-sage, “ Goodmorning Sir. Thepolitical scenariois changing fastand for the better.I see a big role foryou in the emerging situation. I wishyou become the CM or at least theDeputy CM. I am one of your wellwishers from your community, a re-tired Ambassador of the IFS now liv-ing in Jalandhar. ….. With regards.Ambassador Ramesh Chander.”Channi Sahib or his Aides opened

that message or not, I don’t notknow but, nevertheless, I was de-lighted on the election and appoint-ment of Sardar Charanjit SinghChanni as the CM of Punjab. Thethings have come full circle. The stip-ulations of ‘empowerment’ of theweaker sections of the society andalso the relevance of ‘one vote – onevalue’ as visualized by BabasahebAmbedkar and slogan “Jis Ki JitniSankhya Bhari; Utni Uski Hissedari’given be Manayawar Kanshi Ram sawthe light of the day in Punjab after 75years of our independence in 1947. Itwas a negation of democracy that thedepressed classes or so called dalitswith almost 35% share in the popu-lation, the largest in any state ofIndia, could not go near the ‘steeringwheel of power’ in Punjab. That iswhy I wrote ‘Kuffar Toota KhudaKhuda Karke’. It was to happen andit has. Now let us see that the vestedinterests with hegemonic mindsetsare not allowed to turn the clockbackwards in the days to come. Withthis in view, I thought of sharingsome of my off the cuff observationsnot as an expert or a competent an-alyst but as a novice before the Gov-ernment of Sardar Charanjit Channi

settles down for serious work andmeet the challenges ahead after theobvious and visible but short lived eu-phoria.1. We all, both the so calledupper castes or king makers andthose on the receiving end or socalled dalits, must understand that inpolitics or run up to power, nobodycan or would make anybody theCM/PM. One has to be one’s ownwith one’s own strength and capabil-ity. Our democratic credentials areslowly maturing and new realities areemerging. No charities are expectedas CM Charanjit Singh Channi as-serted in his speech at Dera Sachk-hand Ballan in Jalandhar that wewere no more interested in ‘atta dal’but would yearn to educate our-selves, our children and settle for due‘share in power’ as equal partnersand rightly so. It would just be futile

to harp on the caste identities – dalitsor non dalits. Sardar Charanjit Channiis a fully qualified and capable to holdthe reins of power in Chandigarh. Anypatronizing behavior should not betolerated by the leadership and thecommunity at large. 2. There is no need to be in ahurry to announce undue conces-sions and freebies. People are moreinterested in transparent and func-tional arrangements with good civicservices.3. There is no need to announcenew projects as the time at hand ofthe new government is short in viewof the forthcoming elections earlynext year. Rather than new projects,the new government should try to fin-ish and handover the ongoing proj-ects to the satisfaction and benefit ofthe community and the society atlarge.4. It is all the more true with re-gard to the projects pertaining to theso called dalits, CM Channi Sahibbeing one from them. Frankly to mymind, there is no need to announceprojects in undue haste as has beendone in announcing Guru RavidassChair at Dera Sachkhand Ballan anda huge project spread over 101 acresof land, Ambedkar Museum at Ka-purthala, Ambedkar Management In-stitute among others. My suggestionto the Hon’ble CM Channi Sahibwould be - kindly pay due and muchneeded attention to the already an-nounced and unfinished projects likeAmbedkar College at Bootan Mandi

Jalandhar, Minar-e-Begampura atKhuralgarh and many more projectselsewhere in Punjab. Your dalitbrethren would understand the limita-tions and would expect you to besimple and sincere.5. The opposition parties andthe vested interests in the CongressParty itself would tend to exploit thesituation and tarnish the image of CMand his government as it is obviousthat it will not be an easy task to de-liver with regard to these granddreams. It is better to be slow butproductive and pragmatic. There is nopoint in befooling the people as “YehPublic Hai Sab Janti Hai.6. CM Channi Sahib shouldstand on his own with confidenceand sincerely try to give corruptionfree governance in a transparent man-ner. People are fed up of corruptionand high handedness of the official

machinery. Any success on this front,may be partially, would go a long wayin establishing the credentials of theCM and his administration. I amhappy to note that he has alreadytaken the initiative in this regard andspoke to end corruption while speak-ing at Kapurthala the other day.7. There should be no witch-hunting or vendetta politics. Theseare unproductive and long drawn ex-ercises which would tend o derail theprogrammes and policies of the gov-ernment. Kindly avoid unnecessaryrejiging of the administration as thetime at hand is short in the run up toelections in 4-5 months. Completethe formation of Council of Ministerat the earliest possible so that theMinisters start working in right earnest. 8. The contentious and emotiveissues like ‘Beadbi’ or sacrilege etc.should not be allowed to impede thewelfare schemes and other positiveschemes for the benefit of the peopleof the state.9. Senior officers like DCs,SDMs, Police Commissioners andSPS should be accessible to the pub-lic and responsive to their needs andcomplaints.10. So far the governments havebeen paying ‘lip service’ to the prob-lems of SC communities particularlywith regard to educational facilitieslike Post Matric Scholarships to SCstudents. This problem should be dis-cussed with the stake holders and aclear mechanism provided to imple-

ment the schemes. The young gener-ation of beneficiary students will ap-preciate and stand with the CM.11. One last very simple sugges-tion and advice is – the CMO andsenior aides of the CM should see toit all communications to Hon’ble CMand his Principal Secretaries from thepublic should be acknowledged andresponded to. It would send a posi-tive signal to the people that CMChanni Sahib’s government is a ‘Gov-ernment of the people, for the peopleand by the people’ as per the dictatesof a functional democracy.

These suggestions, thoughunsolicited, are, of course, simple andentail no high sounding political or ad-ministrative mantras. But I am sure, ifthe government under the steward-ship of CM Channi Sahib succeeds tomake a good and impressive begin-ning, in spite of all odds and leg

pulling, the newCM would not bea ‘stop gaparrangement’ andwould be all set tocomeback afterthe electoral man-date of early nextyear. Nobodyknows as of nowas to which partywould come topower. But onething is almostcertain. If CMCharanjit Channicould leave a trailof a ‘capable andc o m p e t e n t ’

leader, all parties would not be ableto ignore the claims and due share inthe pie of power to the weaker sec-tions of the society - the so calleddalits, as visualized by the icons likeBabasaheb Ambedkar, Babu KanshiRam. My humble request to the peo-ple of Punjab particularly the weakersections of the society, is to kindlyextend all due support and strengthenthe hands of CM Sardar Charan SinghChanni, a worthy son of the soil. Ittook more than 70 years to get thecoveted job. Let us make all the moredifficult or impossible that nobodydares to snatch it on the basis ofsocio-economic discrimination andconsiderations.

The political aspect may bedealt with democratically at the hus-tings. CM Channi Sahib should as-sert his position with due humility butwith authority. He is there because ofno one’s charity or magnanimity butfor the socio-political imperatives cre-ated by the relentless struggle of ourpolitical and spiritual Gurus likeBabasaheb Ambedkar, Guru Ravidassand the Sikh Gurus as enshired in theconstitution of India and the holy ShriGuru Granth Sahib.

I take this opportunity to wishall the best and further success toCM Sardar Charanjit Singh Channi inthe days to come. Here I concludewith a couplet:Tu Pehle Baat; Phir Baat Ka AndazPaida Kar,Phir Duniya Mein Tujhe Koi; NazarAndaz Kar Nahin Sakta

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

I

www.deshdoaba.comwww.ambedkartimes.com 6V0l-13 Issue- 29 September 29, 2021

Buddhism favoured by Dr. Ambedkar

Dr. Ambedkar, Law Minister, has ap-pealed to the people of India to em-brace Buddhism.

"The present Hinduism", hesaid, "about a thousand years agowas nothing but Buddhism, but due tothe Muslim invasion and other causesit lost its purity and was mixed with dross."

Dr. Ambedkar, who wasspeaking at the Buddha temple atWorli last night, deprecated the ideathat political independence would endall the ills of the country. So long asman creates barriers between manand man, India can never be prosperous.

"To end these troubles Indiamust embrace Buddhism which is theonly religion based upon ethical prin-ciples and teaches how to work forthe good and well-being of the com-mon man."Dr. Ambedkar declared that he woulddevote the rest of his life to the revivaland spread of Buddhism in India. -PTI., Bombay, Sept., 30.

Dr. B. R. Ambedkar advocates adop-

tion of Buddhism by Hindus.We are glad to note that all

the articles in the Vaisakha Number ofthe Maha Bodhi have been much ap-preciated in the cultural and literarycircles of Asia and Europe. It is sur-prising to find, however, that Dr.Ambedkar’s article, "Buddha and thefuture of his religion", published in thesaid issue, although it has been highlyappreciated, should have evoked ad-verse criticism and that his innocentadvice offered to the Hindu commu-nity to accept Buddhism as a cardinalprinciple in its religious life shouldhave been misconstrued in someVedantic quarters in India. It must beadmitted by all students of Hinduismthat the word Hindu itself is a word offoreign origin and is nowhere used inthe old scriptures. It is also knownthat the Muslim invaders from outsideIndia used this word for the first timeto signify all religious sects across theIndus, namely, the Shaktas, the Vais-navas, the Tantrikas, the Bauddhas,the Jains, etc. Thus from the stand-point of the origin of the word itself,a Brahminical Hindu alone cannot

claim to be a Hindu, and deny theterm to other religious sects in India.It is further to be seen that the reli-gious scriptures in India, whatevermight be their sectarian denomina-tions, claim for themselves the com-mon label, “Arya Dharma” or “AryaMarga”, i.e., Aryan path as opposedto the Non-Aryan paths. Nobody, noteven a Brahmanical Hindu, can haveobjection, if one changes one form ofArya Dharma for another.

Dr. Ambedkar has given somecogent reasons why a BrahmanicalHindu may sometimes like to adoptBuddhism and offer it to his co-reli-gionists. The Indian constitution itselfclearly lays down that “the referenceto Hindus shall be construed as in-cluding a reference to persons pro-fessing the Sikh, Jain, or Buddhistreligion”. It is also well known that theBrahmanical Hindus look upon LordBuddha as the ninth Avatara (Incarna-tion) of God Sri Vishnu and the pres-ent age as the age of the Lord Buddhato be followed by the age of Sri Kalki,the last Avatara who would come onlyat the end of the Kali age. From all

these considerations, it is surprisingwhy a Brahmanical Hindu should ob-ject to one taking refuge in the Bud-dha, His Dharma and His Sangha,during this age of the Buddha. In by-gone days, brothers belonging to thesame family in India could often befound professing different religiouscreeds - one being a Shaiva, anotherbeing a Vaisnava and the third being aBuddhist, and there had never beenany domestic unhappiness on that account.

If that was possible in by-gonedays, why should not the same thingbe possible now in free India when theconstitution itself wants to obliterateall superficial differences amongst theBrahmanical Hindus, the Buddhists,the Sikhs, and the Jainas? Further,when Hindu India is proud of her cul-tural links with the Buddhist lands likeJapan, China, Burma, Thailand, Indo-China, Ceylon, etc., it would be un-wise for any Indian to minimise theintrinsic merit of the path of the Bud-dha.Source Courtesy: The Maha Bodhi,

Vol.58 (1950)

14 April-International Day of EqualityLetter to the Honorable Prime Minister of India for consideration the proposal to declare

14 April birth anniversary of Bharat Rattan Babasaheb Dr. Bhim Rao Ramji Ambedkar as International Day of EqualityShri Narendra Modi

Prime Minister of India22 September, 2021

Dear Honourable Prime Minister,Dr Ambedkar– 14 April International Day of Equality

We are writing humbly to request thatyou consider including in your address on 25September to the United Nations General Assembly that 14 April be recognised as the In-ternational Day of Equality.

This proposal was first submitted to theMinistry of External Affairs (MEA) in June 2015by Ambassador Ramesh Chander IFS (Rtd).Since then, he and a number of organisationsincluding the Federation of Ambedkarite & Bud-dhist Organisations, UK have made several re-quests to you and the MEA to consider andsupport this proposal and make a recommendation to the United Nations. Weagain humbly request you to include this proposal in your address on 25 Sep-tember 2021. This will send a right and positive message to the millions ofpeople that India remains far ahead of any country in the matters of equalityand social justice. Dr Ambedkar’s contribution to equality is inspiring and iswidely acknowledged. He is considered as par with Dr Martin Luther King Jr

and Nelson Mandela. You have been success-ful in developing pilgrimage sites related toBabasaheb as Panchatirth. You have also pro-moted Dr Ambedkar’s role not just as an ar-chitect of India’s constitution andparliamentary democracy but also in the em-powerment of the marginalised people. In yourspeech in the British Parliament on 12 Novem-ber, 2015, you have rightly said about Babasa-heb, “He also stood for the upliftment of theweek, the oppressed and the excluded. And,he lifted us to a higher cause in the service ofhumanity; to build a future of justice, equality,opportunity and dignity for all humans; andpeace among people.” It is time that Babasaheb’s values are accepted by the inter-national community. We have a great hope that

India will be able to impress upon the UNGA to declare 14 April, birthday ofDr Ambedkar as an International Day of Equality. We believe that the momentum and passion for equitable and inclusive world will be furtherstrengthened. We look forward to a positive outcome.

Yours sincerelyArun Kumar General Secretary

www.deshdoaba.comwww.ambedkartimes.com 7V0l-13 Issue- 29 September 29, 2021

My Struggle in LifeAt Ambala

took over at Ambalaas Additional Districtand Sessions Judge

about the first week of Oc-tober 1961. I had beenaway from my parent de-partment, the judiciary, for

full nine years. This is a sufficiently long period to for-get many things of the job. This is more so in the caseof law, which undergoes changes sometimes rapidlyfor various reasons, e.g., enactment of new laws,amendments of the law, itself and then the interpreta-tions by the High Courts and the Supreme Courtknown as case law.

The local bar of Ambala felt very unhappy overmy posting. They would say, “Here is an officer whohas been out of the judicial line for nine long years,thereby, forgetting everything; and to cap this, he hasnever done criminal work. He has not worked even assenior sub-judge. He will simply slaughter justice. Heis a Harijan (person from low caste), and you can imag-ine how efficient he can be.” My arrival at Ambala wasawaited with these feelings and misgivings. They werenot altogether in the wrong. I had been out of the ju-dicial job for full nine years and had never done criminalwork. I was to do not only the original work but wasto hear and decide appeals against the judgments ofexperienced magistrates and subjudges, some ofwhom were officers of long standing. How could I per-form that duty unless I possessed more knowledge anda mature mind? The virtually taunting reference that Iwas a Harijan was obviously based on a deep-rootedbias against our people.

I started my work and found it a very difficultjob. Sometimes I felt baffled. But I continued with de-termination, laboring and learning from any quarter Icould get. Confidence started coming back. The firstimpressions gathered by the lawyers and also con-veyed to the High Court authorities were expectedlyunfavorable. But with the diligence and the amount oflabor I was putting in, it did not take much time for meto get quite familiar with the work. By and by, themembers of the bar started having second thoughts on

their previous assessment. And the views that trickleddown to the High Court authorities also turned favor-able. After about a couple of months,

I met a friend of mine who was in the HighCourt. He told me that the latest reports reaching theHigh Court indicated that I had acquired a strong holdon both the civil and the criminal work. My difficultieswere over. One day, two local magistrates came to seeme at my residence. They told me that, according tothe lawyers, I could even anticipate their arguments.They also inquired from me as to how I could decidecases so quickly: for example, even difficult caseswhere on the same day the arguments were heard. Ihad carved out my position. The bar was happy for an-other reason also. I would try to accommodate themto the maximum, possible extent. They too cooperatedwith me fully. My way lay smooth. I feel happy to recall how the bar showed respect and affection toward me.Our cordial relations were sustained throughout mystay at Ambala. I have also a happy story to tell. Oneafternoon when I was sitting in the retiring room afterthe day’s work, a young man came to me and said thathe had been sent by Shri Duni Chand Ambalvi to in-quire when and where he could see me. Ambalvi be-longed to the Gandhian era and was one of theimportant figures during the days of struggle for inde-pendence. He was also a leading advocate. He was inhis nineties and was respected by all—judges and themembers of the bar and the public alike. He had longceased to practice but would appear, on rare occa-sions, in cases on humanitarian grounds. Twice orthrice, he appeared before me also in a case which wasreally bad.

He spoke with warmth and passion, and hisinspired voice reminded one of his youthful days.Whenever he came to the courts, he was not to waitfor his turn. I inquired from the young man as to whereShri Duni Chand Ambalvi was. On his telling me thathe was present, outside in the court premises, I askedhim to bring him in. As he entered the retiring roomsupported by the young man,

I received him warmly with the respect due tohis age and eminence. After the exchange of pleas-

antries, I en-quired of himwhether hehad anythingspecial tosay. Thegrand oldman started,“I have notcome for anywork as Ihavenone. You re-main alooffrom the so-cial circles while we move about and know and hearthe people. I have come to you to convey my personalfeelings as also what others think about you. In my lifeas an advocate and as a citizen, I have known a num-ber of District and Sessions Judge. By your honestyand devotion to duty, you have brought a good namenot only to yourself and to your community but to usall. I thought I should not miss conveying you our sen-timents.”

I thanked him for his very kind and encourag-ing words, telling him in all humility that I was justdoing my duty. Coming as it did from a person of thestature and eminence of Shri Duni Chand Ambalvi, theappreciation was of great value to me. It was true andsincere without the least tinge of puff up. While offici-ating as District and Sessions Judge at Ambala, I alsoused to visit Simla.

I had also worked at Chandigarh, Karnal, Pa-tiala, Hissar, and Mohindergarh at Narnaul for brief pe-riods. A few months before my retirement, I wasposted at Sangrur from where I retired as District andSessions Judge on the 5 May 1966.

Note, the actual date of my birth is 9 May1908. Thus ended the phase of my regular official career. I consider it a privilege and honor to have beenable to work in various capacities in the service of thepoor, the neglected, and the forlorn—a task which isat once humane and sacred.

I

Ishwar Das PawarDistrict and Sessions Judge (Retd.)

8191 Timberlake Way, Suite # 400, Sacramento, CA 95823Phone: 916-688-8888 Fax: 916-688-8837

Clinic Hours: Monday to Friday 9:00 AM to 5:30 PM, Saturday 9:00 AM – 4:00 PM & Sunday closed

DR. TAKHAR’S FAMILY MEDICINE & URGENT CARE CLINICURGENT CARE CLINIC

We speak your language: Panjabi, Hindi, Urdu, Farsi, Arabic and SpanishDr. Paramjit S Takhar, MD Goodie Takhar, PhD

BPSHI group from UC Berkeley organized a health camp last Sunday at Sri Guru Ravidass Temple Pittsburg (CA) from 10:00 AM to 2:00 PM. We are thankful to all thevolunteers, especially Jaspreet Sharma and Jasleen Kaur Director of UC Berkeley’sBPSHI, for this great community service. BPSHI has set up health clinics for Sangat inthis gurughar in the past also.

We look forward to their next health camp in near future. May Waheguru bless them. -Ramesh Suman

www.deshdoaba.comwww.ambedkartimes.com 8V0l-13 Issue- 29 September 29, 2021

Manyawar Jeevan Kumar Malla introduced a Fraternity Campaign amongthe Bahujan Dravida Samaj on “A Fistful of Rice cum One Vote”.

Fistful of Rice to Revive DravidaSangha Culture & A Vote for Re-

vival of Samrat Ahoka's RegimeBahujan Dravida Party com-

menced a Periyar - Kanshiram PoliticalSandesh Yatra on the 143rd Birth An-niversary of Thanthai Periyar fromKashi the birthplace of Guru Ravi Dasand Guru Kabir Das popularly knownas Varanasi in the state of UttarPradesh.

On the second day of the YatraNational President & Leader of BahujanDravida Party Mr. Jeevan Kumar Mallaintroduced a fraternity campaign call-ing it “A Fistful of Rice cum A Vote” inthe Laurpur Tajan, Ambedkar Nagar vil-lage, having a Bahujan Dravida major-ity.

Mr Jeevan Kumar Malla saidthat the campaign “A Fistful of Ricecum A Vote” was an attempt to createstrong fraternal ties among the Bahu-jan Dravidian people inciting them tonot only bond as a Bahujan Dravidacommunity, but also become politically

active. It is an attempt to ingrain in theminds of Bahujan Dravida people theimportance of Political Power throughFraternity. With Fraternity will come acommon thought process leading toadoption of a Common Ideology. In-evitably an ideology Bahujan HitayaBahujan Sukhaya to swing the majorityof votes assuring of Political Power inStates and Centre alike.Mr. Jeevan Kumar Malla asserted that

Every human being in ourcountry has an inherent dignity and noone has the right to violate it.

The Bahujan Dravida Party isnot just a Political Party but is a move-ment worthy of praise and protectionby the Bahujan Dravida People of India.

Only when human dignity isupheld and protected there would beequality, brotherhood and individualfreedom. It is on the foundation of thisideology that the Bahujan DravidaParty is building the trust and loyaltyof the Bahujan Dravida People towardseach other.

The Buddha established hisschool of thoughts for mankind ac-

cepted universally as complete in it-self. A philosophy which leaves noscope for argument. An only philoso-phy working in favour of mankind flaw-lessly. An ideology of 3 wordsBAHUANHITAYA BAHUJAN SUKHAYA enoughto dismantle and defeat any ideologywhich denies humanity at any level.

From Ancient days of LordBuddha to Modern times of ManyawarKanshiram a trail of treasures has beenleft behind by Guru Ravidas, GuruKabir Das, Guru Nanak, Guru GobindSingh.

Bahujan Dravida Party commit-ted to follow and spread the ideologyof all the Bahujan Gurus and Leaders isworking across the country to moveforward and realise the dreams forwhich Great Bahujan Gurus and Lead-ers gave their lives. The dream of Polit-ical Power totally in the hands ofBahujan Dravida Samaj. Policy against humanity on this soil ofIndia is very very deep rooted throughnonsensical religious beliefs. It is a Po-

litical Game of propaganda played byBrahminism infiltrating every institu-tion, be it Birth or Death, Education toEmployment, One Religion to anotherReligion. Brahminism follows the ideol-ogy of contamination and pollution ofBody, Mind and thoughts. Brahminismis a disease depriving to the Bahujan"Equality, Brotherhood and Freedom"

Brahminism through its ideol-ogy has managed to divide BahujanDravida people into castes and subcastes to create a hierarchy which de-prives us of Fraternity and respect ofdignity towards each other

The Bahujan Dravida Party isworking across the country to unitescattered Bahujan Dravida people withthe sense of brotherhood.

Solution for Bahujan Dravidapeople to develop Brotherhood Bond-ing within the community lea in devel-oping a strong Political Relationshipthrough only the common ideology ofBAHUJAN HITAYA BAHUJANSUKHAYA

Absence of brotherhood andfraternity within communities’ results

in denial of equality, justice and free-dom has to be understood by one and all.

Cultivating a sense of brother-hood, will guarantee Bahujan Dravidapeople their domination in democraticpolitics. Partners in Politics assures theBahujan Dravida to build a force whichwill uproot Brahminism once and forall, never daring to show itself on thesoil of Earth ever again.

In a nutshell it is an ideologybased on Fraternity, brotherhood, loveand compassion which COUNTERSBrahminism ideology which is in ab-solute denial of Justice, Equality, Free-dom, Brotherhood, Love &Compassion.

A simple gesture of "A Fistfulof Rice cum A Vote" begins cultivatingFraternity, Brotherhood, Love and Com-passion. This gesture emerges as awinner from the socio-political condi-tions of the Bahujan Dravidian peopleof India.

Bahujan Dravida Party believes

in making the Bahujan Dravida peopleto understand the importance ofdemocracy and how it is supposed towork for them as beneficiaries. It iscrucial that Bahujan Dravida Peopleconsider it their moral duty to Partici-pate in a Democracy to keep it alive. Tomake the Bahujan Dravida people un-derstand to be aware of prevailing Po-litical Games so that they are the oneswho will then dominate in Democratic Politics.

Bahujan Dravida Party Goal isto mobilise the Bahujan Dravida Peopleto participate in Democratic Politicswhich will inevitably lead to them be-coming Rulers of their Own Soil.

Various political ideologies ofthe world exist to create fraternal bondamong their own people. In India un-fortunately the socio-cultural cum po-litical ideology of Brahminism like adisease fragmenting Bahujan DravidaPeople This Bahujan Dravida PartyShall Counter by introducing “A Fist-ful of Rice cum One Vote”. Through this rally we will identify the“ Kanshiram - Periyar Political Players",

These Polit-ical Playersare the peo-ple who wille n s u r eb r o t h e r -h o o damong ourB a h u j a nD r a v i d aCommunity,

These Polit-ical Playersby beingparticipantsare encour-aging par-ticipation of Bahujan Dravidapeople.The outcome of large scale par-ticipation shall overcome unemploy-ment in India and make possible Intercaste, Inter religion and Inter languagemarraiges.

These Political Players are true

patriots, sons of the soil who will de-velop the country in a scientific way.

These Political Players will nur-ture talents of Individuals and groupswith dignity and honour to develop aNation's in its true sense.

These Political Players will en-sure freedom to entrepreneurs forfreely pursuing a career with dignityand self-respect.

These Political Players knowwho to play against. Kanshiram PeriyarPoliticians will pave the path for Politi-cal Power taking charge of the MasterKey." Yes the master key which opensall the doors of progress.

With a handful of rationalists, Iwould capture the state, With a hand-ful of unselfish castes and like-mindedvisionaries would easily capture theparliament. We have started a cam-paign to spread culture of sharingamong the Bahujan Dravida Commu-nity across the country "A Fistful ofRice to revive the Bahujan DravidaSangha Culture cum A Vote to bringback the golden Era of Samrat AshokaRegime In Kanshiram Mission…

National Spokesperson Bahujan Dravida Party,

New Delhi9717366805

Ashok Kumar Saket

A