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RELIGIONOFTEMPLESANDTEMPLESOFRELIGIONbyPrabodhankarThackeray

ContentsReligionofTemplesandTemplesofReligion 1Glossary 20PrabodhankarThackeray:ABiographicalNote 21AboutUs:Lokayat 23TranslatedfromMarathiby

Prof.WandanaSonalkar

PublishedandPrintedbyAlkaJoshi,Lokayat,129B/2,Opp.SyndicateBank,LawCollegeRoad,NearNalStop,Pune411004

PrintedatR.S.Printers,455,ShanivarPeth,Pune30

FirstEdition:June2017

NoCopyrightLokayat/SocialistParty(India)ContactAddress:Lokayat, Opp. Syndicate Bank, Law College Road, Near Nal Stop, Pune 4. Alka Joshi 94223 19129 Adv. Santosh Mhaske 98222 50065 www.lokayat.org.in www.spi.org.in [email protected] lokayat.india @lokayat lokayatpune Contribution:10/

ReligionofTemplesandTemplesofReligion 1

RELIGION OF TEMPLES AND TEMPLES OF RELIGION

PrabodhankarThackeray

Nomatterhowgoodanintentionmaybebehindanysituationoridea,time is such an adroitmagician that with its racing tempo it completelychangesthecoloursofthatintent,andturnsthatthing,situationorideaonitshead.Itisbafflinghowsomethingthatseemedpraiseworthyinthepastprovestobeobjectionabletodayinallaspects.Butitisnotverydifficulttounravelthis.Themovementoftimeisunstoppable.Wefindthesamethinginnature:yesterdayschilddoesnot remain foreverachild.According tothelawofnature,withthemovementoftime,hisinnerandouternaturecontinues to develop, and in just eighteen years we see that winsomeinfanttransformedintoastrongandrobustyouth.Everysituationandideaisswiftly leftbehindbytherapidspeedwithwhichtimeadvances;and ifan ideaorsituationwere indeedtoremain inastaticstate likerocksandstones, itwould hardly be surprising or reprehensible if to a progressiveeyeitappearedoutlandishandworthless.Wherenatureitselfissofiercelyproud of its ever new transformations frommoment tomoment,manspride in thatwhich iswornoutandobsolete is surelyhollow.Thesayingthatoldisgoldmaybevaluedasalinguisticembellishment,butallthingsfromthepastcanneverbesoldinthemarketofthenewageforthepriceof gold of a fixed standard. If human beings, caught in the flow ofevolution, do not change the frame of their thought and conduct inconformity with the changes brought by time and the changes in thenaturalworld,thentheywillsurelybetorntopieces inthecycleoftime.Natureslaws,thoughblind,arerelentless.Wedonotnoticetheslapgivenby time,butanybodywho comes in thewayof its rapid advancewill besurelybethrustaside.Medicationprescribedbyaproficientphysicianmayperhapssaveapatientfromdeath,buthewhogoesagainstnaturewillnotescape punishment even if Brahma himself were to intervene. If thosethingsthatwerereveredinthepastbecausetheyappearedtobeorwereofgreatvirtue,buthavenowbecomerepositoriesofsin,weretobeputonapedestalandworshippedtodaymerelyonthepretextthat old isgold,thatwouldbeamockeryofthepassageoftime.Weneednottellyouwhattheconsequencesofsuchmockerywillbe.

The virtuosity demonstrated by the Hindus in making a mockery oftime is reflected in theiroveralldownfall and ruin. TodaysHindu societyhas become unworthy of being called a society. Hindu religion is

2 Lokayat,SocialistParty(India)

Brahmanicalchicaneryand

Hinducultureisadentedpotwithnobase.There is nothingmore to it than this. At a timewhen there is a terribledrought plaguing India, the livelihood of the Brahmin priests has notsufferedapinchthankstothewastefulandthoughtlessgenerosityofthenonBrahmins. Becauseof this, their lungs have remained strong enoughfor them to shoot their mouths off giving lectures and pravachanas onreligion, culture and organisation. And so many foolish persons imaginethatHindusocietyisstillalive.Weseeeachandeveryindividualbesetbycontradictions and dilemmas (dvaita). Yet we have no dearth ofphilosopherswhotrumpetthatitiswithinthesecontradictionsthattherelies unity (advaita reposes only in the dvaita). Even if such Brahmanicalrantingsdonotconvincereformerslikeus,weneednottouchthefeetofan astrologer to know the future of a Hindu community that disrespectsthelogicoftime.Thedeviousmeansbeingusedbythispriestlyregimetospinouttheirownselfpraise,andthewaythisisdrawingthenonBrahminpeopletotheirdestructionlikemothstoaburninglamp,makeitclearthatthe futureofHindu society isnotbright. It iswithgreat sorrow that thispen makes this remark. The real contemporary task of prabodhan is tosuggestmeanstoawakenHindusociety.Thesuggestionsweput forwardwill not be of the delicate homeopathic type being proposed by otherreformersofsociety,where

asinglemustardseedisputinabucketfulofwater.Thewayofprabodhanisoneofsurgery.Ifyoucanstandit,thentryit.

You will be free of suffering in an instant. Otherwise you can resort tohomeopathic gargles, or the concoctions prescribed by those in theBrahminsentourage,orthebandagesofferedbylecturesonthePuranas.Andthenofcourseyouhavethevariousmedicinaloilsprofferedbyallandsundry,youcanspendtherestofyourlivesrubbingthemin!

Ourdharmatodayisnoreligionatall.TheprevalentBrahminpriestbased (bhikshukshahi) Hindu religion is a shameful farce whereby theBrahminpriests (bhats) sway themoronicmasses to stuff theirpocketsandtheirmouths.TheBrahminshavesocompletelycapturedthemindsandimagination of themasses by disseminating false illusions that the latterbehave more mindlessly than animals. Thus the root cause of ourdeplorableconditionistobefoundinthebelliesoftheseBrahmins,notintheir sweettalking lips;andhardlyhadahandfulofpersons realised thisthananothercenturyvanishedintothevoidofhistory.


InthisfarceofthereligiousslaveryofthenonBrahmins,thetemplesmust top the list. Temples did not arise at the time of Brahmadevasnaming ceremony. They are a recent acquisition of Hindu religion. TheMarathiworddeulisderivedfromtheSanskritdevalaya,thatis,abodeofthe gods. In our philosophical works, the gods span the animate andinanimateworlds. Thenwhatwas theneed for this allpervading god tocomeandstaywithinfourwallstoppedbyadomeandakalash?Idonotunderstandwhy thismanylimbed allpervading god has to abandon thewhole world to set up home in the temples of Hindus, as if he were apassenger new to the city alighting at Boribunder and heading for ameeting hall or the TajMahal hotel. Until Buddhismwas banished fromIndia (that is, at the beginning of the Christian era), we do not find anytrace of temples in Indian history. So, until then,wherewere our Hindugods, shivering in the cold winds and sweltering in the sun? If, as ourscholarly researchers say, we date the Rigvedic period to at most 7,000yearsbeforetheChristianera, thenhowandwheredidourmokshgivinggods survive without devalayas for so long? Look at the splendour oftodaystemples!Whilealivingpersonhasdifficultyingettingadrybhakrionceaday,thesegodsgetbreakfastinthemorning,aplatepiledhighwithallsortsofgoodiesintheafternoon,thentiffinintheeveninganddinneratnight.Notadaypasseswithoutallthis.Thenofcoursetherearethedawnprayers or kakad aratis, incense aratis, bedtime aratis and what not.Millions of povertystricken Hindus, especially our godfearing faithfulunfortunate untouchables, cannot find even a shred of gunnysack toprotect themselves from thebitter cold,butourgods cannotdowithoutcovered beds,mosquito nets,mattresses and pillows. Can it be that theBrahmanical priestly regimes Adi Shankaracharya had set up theMahaarwadas, Maangwadas, Dhedwadas and Bhangiwadas just todemonstratehowthegodswholollaboutinluxurytodaylivedinthedayswhen temples did not exist? I am sure thatwhen temples had not beenbuilt,liketheMahaarsandMaangs,

ourgodslivedinthecremationgrounds,anexistenceearnedbytheirpastkarma.Toescapefromthatlifeandandto gain this luxurious life of ringing bells andaratis, the godsmust havepleadedwiththeBrahminsandlickedtheirfeet,whereupontheBrahminsin their Vedic generosity granted them this palatial Brahminapprovedprisonliketemplelife.

Beforeweconsiderhowtodealwiththegodsandtheirtemples,itwillbe useful to outline for our readers how these two institutions came to


exist. For this, along with Aryan culture, we need to briefly sum up theancient history and culture of the Semitic peoples of Mesopotamia andEgypt.LiketheAryans,theSemiticpeoplewerehardynomadswhorearedcattle,andmadetheirsettlementsnowinoneplace,nowinanother.TheAryanshad,bythetimeofthecompositionoftheRigveda,thatis,bythetimeofnatureworship,roughlyoutlinedsomeoftheirideasaboutreligion.But the Semitic people had not formulated their ideas about religion sosystematically;theywereintheprocessofformulatingthem.Evenso,beittheAryansortheSemites,neitherofthemhadanyconceptionofthekindofemotionsthatareconjuredupinustodaywheneverthewordreligionisuttered.TempleshadnotthrusttheirwayintothereligiousideasoftheAryansevenseveralcenturiesaftertheyhadcrossedPunjab.Eventhoughin their sangha1 system, the kings (kshatriyas) had been immediatelyfollowedbythecreationofaclassofupadhyaysandmendicantpriests,thenotionoftempleshadnotyettouchedthem.HistoryshowsthatitwastheEgyptian and Sumerian sanghas that took the lead in this respect. CitiesfirstcameupinEgyptandMesopotamia.Wefindthateachcityhadoneormoretemples.Thesetempleswereusuallylocatednearthekingspalace.And thedomeof the templewas sobuiltas tobemuchhigher than thedome of the palace. This practice of building temples later spread toPhoenician,GreekandRomancities.JustasinEgyptandSumer,inAfrica,EuropeandthewesternpartofAsiatoo,whereverancientculturelaiditsfootprints, there we can clearly see, for the first time in history, theemergenceoftemples.Thiswashowtheimaginationofatemplewasborninthehistoryofhumanevolutionandculture.

Inallthesetemplestherewouldbeaninnersanctumorroomofthegod. A grotesque image of an animal or a halfhuman would be placedtherein. In front of this there would be a ritual altar (yagnakund) forsacrificetothegods.Thisidolwasthoughtofasthegodorasymbolofthegodand the templewas theabodeof thegod.As longas therewerenotemples,therewerenogods,sotheirservantswerealsonotneededandso they did not come into being. But once gods were installed in thetemples, for worshipping them, hundreds of priests and priestesses,guardiansoftheoil lamps,sweepers,ritualpersonnelwhodidtheanimalsacrifice, censerkeepers andmany other such designated persons cameintobeing.Eachonewouldhaveadifferentformofdress.Thesepersonsacquiredacceptability in society for theirwork.With thesepeople itwasnotasithadbeenwiththeAryans,whereaKshatriyawasalsoaBrahmin

1ThackerayisherereferringtopreBuddhistsanghas.


and also a householder, andwould do any job as the need arose. All ofthose performing a particular task formed an association. A priestwas apriest, and so he would not perform sacrifices. There would be other,specialised people, for performing sacrifices. Thus did each definedoccupationbecomeacaste,andmanycleverpersonsamongthebahujansenteredthesesedentarybutprofitablebusinessesinthetemples.

Thetaskofthepriestswastoperformtheritualworship(puja)ofthestone images of the god, and to get the sacrifices properly done. Theseyagnasetc.didnot takeplacedailybutonlyon certaindays. Thepeoplehadgivenuptheirnomadichabitsbynowandwerehabituatedtocitylife.Aftersixdaysofhardlabourtherewouldbeadayofrest,andsomedaysoftheyearwouldbeobservedasfestivals.Asthisbecamethetrend,thedutyof deciding when the days of rest and festivals should be observed felluponthetemplepriests.Sincepeoplewouldgotothetempletofindoutaboutholidaysandfestivals,thetemplebecameacalendarofsorts.

Severalotherthingsalsotookplaceintheseancienttemples.Theartofwritingdevelopedatabout this time.And soeveryoccasion that tookplaceinthecityorthevillage,everyfunctionandfortunateorunfortunateevent, began to be recorded in the temple. The temple was the publicrecordsoffice. Itwas also a storehouse of knowledge. Itwasnot only atfestivaltimesthathordesofpeoplewouldvisitthetemple;peoplevisitedthetempleonanyday,evenalone,forsomeortheotherwork.Thepriestsofthosetimeswerealsodoctorsandtantriks.Itwasintheirnaturetobehelpful.Andsoeveryonefeltthetemplewastheirhome,theplacetogoifathornprickedyouoryourhusbandwassulking.Ifyourwiferanaway,youwent to the temple. If you recovered from an illness, you went to thetempletogiveadonationingratitude.Soitcameaboutthatthousandsofmatterswerebrought to the temple. Itwas theplace forgood things,aswell as forbad things too. From theanointmentof the king tomaking astubborn bride disappear without trace on the complaint of a husband,everythingbegantohappeninthetemple.

InHindusthanunderthe influenceofAryanculture,beforethedawnoftheChristianera,thereweremanyconflictsbetweenoldandnewideasin the religious sphere, and the storms of ideological revolution werecontinuous.Theselfinterestedpriestlyclassconstantlymadeeffortstokillevery small and big movement based on new ideas. (The Brahmanicalpriesthoodhasdescendedupontheearth for thisverypurpose). Startingfromthe ritual sacrificeofanyanimal thatcametohand, thedrinkingofsoma,eatingofbeef, theRigvedicAryansunderwentmany revolutionary


changesintheirideasandpractices,andbythepostBuddhistera,mostofthe Hindu society had given up meat eating to become a proponent ofahimsaparamodharma (nonviolence is theultimatedharma).The ideasabout god and religion had also been turned inside out. But broadlyspeaking, up to the 2nd3rd century CE, temples had not entered HindusocietyandHindusthan.TheBrahmanicalpriesthood,protectorofobsoleteideasandconsciousofitsselfinterests,firstdefeatedBuddhism,andthen,during the 2nd and 3rd centuries CE, to establish the hegemony of theBrahmins,proceededtomakeinsertionsatwillintotheoldeditionsoftheRamayanaand theMahabharata,andgavebirth to theManusmruti.Buteven then, we do not find gods and temples in any literature of thosetimes.There isnodenyingthat fromthewealthoftheBuddhistemperorAshoka, huge vihaaras, caves, sanghas and even temples had come intobeing for the ascetic practices and selfstudy of the Buddhist bhikkhus.LatertheHinayanasectofBuddhisminstalledimagesofMahatmaBuddhain the sangha temples and began to perform ritual worship. If we golookingfortheoriginoftemplesinHindusthan,wefinditunerringlyintheBuddhist vihaaras. Then in the 7th8th century CE appeared AdiShankaracharya, resurrector of the Brahmanical priesthood. He carriedoutterriblemassacresoftheBuddhistswiththehelpoftheScythians,thatis, the Rajputs,whom he first purified. Their vihaaras were razed to theground. The few remaining Buddhists were banished from the country.Lakhs of people were deported to beyond the cemeteries. Theseunfortunatepeopleweredeprivedofevenahumanfate.Thus,forthefirsttime in Hindusthan,untouchabilitywas created in Hindu society by AdiShankaracharya.

Buddhist vihaaras everywhere were stripped of their holy artefacts,thestatuesofBuddhasmashedandintheirplace,pindisinstalled.InmanyplacestheexistingimagesoftheBuddhawerealteredslightlyandbaptisedas idols of Shankara. Thus were the Buddhist vihaaras transformed intoShankaratemples.

As longastherewerenoclaypipes,noonehadneedforcannabis.Butoncetheclaypipesof templescameupeverywhere,whatrestrictionwas there on the imagination of the Hindus? They grew a veritablemarijuanacropofdifferentgods.Once theShankara templescameup, itdidnottakelongforGanapatiwavinghistrunk,Marutiwieldinghismace,Krishnasportinghisflute,tolineuponeafteranother.Thelakhsofpeoplewhohad been outcasted from society and declared as untouchables, fortheir own satisfaction also created their own godsMhasoba, Khaisoba,


Chendobaandmanyotherobasbysmearingvermiliononstones.AstheBrahmanical priesthood, enjoying a revival through the saintly acts ofbloody carnage committed by Adi Shankaracharya, began to exert itspower, the sprouting of temples and caste discrimination rivalled thespawning of a sows litter. This is how the origin of Hindu temples hastakenplace.

The Shankaracharya destroyed Buddhism to promote Brahmanicalreligion.Itsvengefulclawsaresovenomousandmurderousthat,rightuptothepresenttime,itopenlyinsultsandmocksattheBuddhistfaith.OneonlyneedstovisitaBuddhistcavetounderstandhowthepoisonofhatredagainstBuddhismstillplaysoutinthemindsofcommonHindupeople.Inactuality, in thesevihaarasorcaves, themonksofMahatmaBuddhahadpracticedandpreachedthephilosophyofahimsaparmodharmaaswellasthesimplevirtuesofkindnesstoanimals,mercy,peace.Whenthepriestlyhandof the Shankaracharyawasdrawnover thesevihaaras, they turnedovernightintograves.ThepoorpublicservingBuddhistswereruined.Theirnonviolence melted into air. Very quickly, a ferocious idol of a god orgoddess was installed in every former Buddhist cave, and troops ofthousands of devotees began to flock there to placate them by offeringsacrifices of goats and chickens. At this time, since a Brahmanicalpriesthood based on the eighteen Puranas had come into being, eventhough individual relationships in Hindu society were being strainedthrough the sieve of caste hierarchy, still the network of the gods andgoddessesandtheiroffspringwasgrowing.Sincenoweven

godshadtroupesofwivesandchildrenfollowing them, Parvatieven though shewas themother of thewholeuniverseinthefreeimaginationoftheBrahminpoetshadtogetmarriedto the feckless Shankara, and had to run his household, sometimes in agraveyardand sometimes in theHimalayas,with all kindsofbeings fromthe nether world as her servants. This priestly class did not leave evenBrahma,thelordoftheuniverse,alone;afterhehadcreatedtheworld,hehad a whole string of relatives behind him, pulled out of the navel ofVishnu.Inthiscrowdofdescendantsofgodsgoddessesandtheiraffairs,itishardtofindanytraceofanethicalreligion.Weneednotgofar,taketheKarla caves near Lonavla. These are in fact Buddhist caves. The stupa,sitting rooms and niches are all places in an ashram for Buddhistmeditation. The story goes that here, outside, a goddess named Ekviraappeared. She is also called the goddess of Veher. Supposedly she is asisterofthePandavas.Bhimacarvedoutthiscaveforherinonenight.She


has another history toothat she is Renuka, themother of Parashuram.WhenParashuramhimself is theembodiment and supporterof inhumancruelty, how can hismother be satisfied and bless her devoteeswithoutthesacrificeofgoats?ThejatraatKarlaonfullmoonnightinthemonthofChaitra is famous. Thousands of Marathas, Kolis, quite a few KayasthaPrabhusandothernonBrahminpeoplegathertheretooffertheirthanksforblessingsandboonsreceived.Sinceflocksandflocksofsheepandgoatsare slaughtered in gratitude, the Karla caves are bathed in blood.WhathappensatKarlaisreplicatedinallsuchcaves.Wherethereisnotempleofagoateatinggodorgoddess,peoplevisitingthecavesforpleasurepartiesalso do not return without offering animal sacrifices. Are not theseunending templic practices being carried on at the caves of the nonviolentBuddhists theepitomeofBuddhismhating?To sumup,wemustrememberthatthehatredtheBrahmanicalpriestlyregimebearstowardsitscompetitorslastsforgenerations.

TheManusmruti, the Puranas and the temples form the threefoldnoose that theBrahmanical priestly regimehashungaround theneckofHindu society, in order to sustain the ritualistic domination of its castebasedon itsassumedvirtues.Themomentsomeoneattacksthiscore,allreformist and deformist Brahmins hiss like snakes in chorus, surprisingmanyofourdimwittedintellectualsandgulliblenonBrahminseventoday.EveryBrahmintodayliveshis lifeonthebasisofthesethreethings:theManusmruti, thePuranas and the temples. But these very three thingsare millstones placed around the necks of the nonBrahmins. Destroythese three things, burn them to ashes, and thepriestly regimewill beruined!Wewillnotbeabletofindevenastuffedspecimenforexhibitioninamuseum.But forthatgoldendaytodawn,thedeadlymirageofviveand virtue impressed upon theminds of the nonBrahmins in relation tothesethreehorrorswillhavetobedispelled,andthatisnotaneasytask.

Inthepast,inancienttimes,templesmaypossiblyhavebeenusedforgoodpurposes.History showsuswhatduty these templesor their stonegodsgoddesses fulfilledbywayofspreadingreligionorguarding it.UntilMahmud of Ghaznis truncheons struck the Somnath temple, no one inhistoryhadeventheslightestinklingthattheHindugodswererepositoriesofsomuchwealththateventheImperialBankpaledincomparison.Untilthat moment, neither the Hindu devotees chanting theMaharudra andLaghurudra day and night, nor their valiant king, had any clue that thepriestshadbeenconductingthe religiousbusinessofstoringtreasure inthetunnelsunderneaththepindioftheSomnathtemple.WhileMahmud


ofGhaznidivinedthiscorrectly,itappearsthateventheillfatedSomnathhadno inklingof it. That iswhyhedid not knowwhat hadbefallenhimuntilhehadbeenhithardafewtimesbyMahmudsbatons.

Theheadisthetempleofideas,so once it is smashed howwill the idea remain there? And if it remainsthere like a faithful prostitute, how will Somnath understand it? By thetimeofMahmudofGhazni,thetempleshadbecomecentresofallkindsofintriguesandcrime.Untilthen,theMuslimcavalryhadnoconception,urgeor craze for smashing temples or idols. It was Somnath that gave theMuslims thecraving for smashing templesand idols. If three strokesofacudgel yielded limitless lucre and documentary evidence of all kinds ofpoliticalcrimes,theseintrepidMuslimswouldhavetohavebeenidiotsorHindusnottomakeahabitofsmashingtemples.TodaysMuslims, inthematterofsmashingtemplesandpollutingidols,areonlysayingthatthisisapracticegoingonfrombefore.Thereisnothingmoretoitthanthat.

The Brahmin of the priestly regime is the defender of religion, itsguardian. If the Brahmin is alive, then religion is alive. Only when theBrahminsgotoOmkareshwar2doesreligioncometoSonapur3.Itisthecryof every radical/conservative/klutzy/timewasting Brahmin of the priestlyregime that the Brahmin class has sustained our religion until today.Temples are the storehouses of religion. The Ganga of religion has itssourcehere.TheBrahminsareenthroneduponthissource.Thegodsareactuallypresentinthetemples.Thelordofthewholeuniversereignsovertheanimateand inanimateworld,andyetnowhehasbeenstuffed intotheHindutemples.Whatcanonedowithsuchagod?Ifthegodmakesuphismind,orifhisloyaldevotee,theintermediarypriestwhoischosenbybirth fromamong gods andmenmakes him take it into hismind, thenwithin a blink of an eyelid he can destroy the whole world. The greatachievementofsuchagodwasthateverybraveman,beforesettingofftofightonthebattlefieldortheconflictsofdailylife,wouldburnsackfulsofcamphor and ask for his blessings or those of his (venerable) agents.Wherewere theseBrahmanicalprotectorsof the faith, used to feastingonthemunificentdonationsoftheRajputkings,whenMahmudofGhazniraisedhis truncheonsagainst thisworldgoverningomnipotent Somnath?

2ProbablyThackerayisreferringtotheOmkareshwarTempleinPunesituatednext to theRiverMuthawhichused tobeused as a cremation ground forHindus.

3cremationground


Theyhadalreadyfled,clutchingtheirwaistcloths.Somnathissupposedtobe an allknowing, tough deity. But this gods alertness and toughnessproved tobeworthlesson thatoccasion.Whenthegodwasnotable tosavehimself,thenwhyshouldtheBrahminpriestsgiveuptheirlivesforno reason, andwhyshould theHindukings,habituated toconductingalltheir affairs from politics to the harem through the medium of thesepriestagents, take up arms for the sake of gods or temples? Whereeverythingisperfidy,whowillputtheirlivesindangerforthesakeofthehollownameofreligionorfortheinsipidconceptsofvirtueandsin?Rightup to the time of the attack, the chanting of the Maharudra and theLaghurudrawasgoingon.Aslongas

voluptuousheapsofgheeandchapatisare falling gratis on ones plate, and as long as the pouches tied to thewaists are stuffed with offerings of coins, the temples will shine withreligiousfervourandthepriestagentswillgrunttheirreligiousteachings.But when it comes to risking ones life, who cares for the god andwhoshedsfilialtearsforthetemple?Itsagodifwecallitso,otherwiseitisastone;itsatempleifwecallitso,otherwiseitisabrothel!IfanyonecanshowmeevenoneBrahminpriestwhohassacrificedhimselffortheidolofagodorfortheprestigeofatemple,Iwillgivehimmyjournalfreefora year. And they have the gall to say that the Brahmins have savedreligion!

Now we must examine what kind of religion is practised in thesetemplesofreligion.Theworshipofidolsorsymbolscanbethoughtofasausefuldeviceforworshippingagodwhohasnobeginning,middleorendandisalmighty,andit isforgivableforsometime,nayhasbeenforgiventilltoday.Buttheidolinthesetemplesisnotagod,itisamerestone.Itisatrivialobjectlikeadollusedbychildrenplayinghouse.FromthepriestlyBrahmin agents to the men and women worshippers rubbing theirforeheadsbeforeit,allareclearlyawareofthis.EveryHinduunderstandsthatworshippingandprayingtosuchapieceofrockisnotgoingtobringselfadvancement, and is aware that if it comes to a matter of life anddeath,thisdecoratedstoneisdefinitelynotgoingtobeabletosaveitselforitsdevotees.ThenwhydoHindusflocktothetemplesbythemillionseverymorningandeveningtoringthetemplebell?Fathers,grandfathersandgreatgrandfathersgo;dotheygoforthesakeofit,oraretheydrawnthere by some magic spell? If the sentiments of Hindus towards theirtemplesandtheirgodsweregenuineandinspiredbyintenselove,neitherasingletemplenorasinglegodwouldhavefallentotheMuslimattack.It


islikeourtheatres,cinemahousesandtamashatheatres,whichareplacestoseekamoments recreation,andwhereweare freetotakethemoralmessageconveyedorleaveitbehind.TheHindusdontseemtohavegivenmorevalue than this to their temples.Andyet ifwe listen to the flowofwordswithwhichtheHindusexpresstheirlovefortheirtemplesandtheirgods,eventheNiagaraFallswillnotbeabletomatchthisflow!WhatcanexplainthisBrahmanicalchicanery?

TheanswercannotbefoundanywhereonthemapofIndia,butintheBrahminpriestsstomach.ThereligionoftemplesisthesecretkeytotheBrahmin priests livelihood. The Brahmins have generated the eighteenPuranasjustsothatthethousandsofnonBrahminsmayneverbeprivytothis secret. Nomatter howmany revolutionary and satyashodhak tomestheremaybe,theseearthlygodswhosustaintheirbodiesonthetemplesand are always trumpeting about theGeeta and theUpanishads alwaysbase their morality on the Puranas. We do not intend to expose theworthlessness of the Puranas here. Every creature consumed by thesePuranas is driven mad by the idea of god, so much so that instead ofplacinghisheadatthefeetofthestonegods,heplaces itonthefeetofthe Brahmin priests and gulps down the water that has been used towash their feet as holy water. The temples resound with storytelling,kirtanas,pravachanasandsermons.Buttheyareallbasedonthe

twaddleoftheworthlessBhagavatandtheclaptrapofthePuranas.TheBritishrulersandtheirfairskinnedICSintellectuals (Bruhaspatis), charged with implementation and fairadministration, can never understand what filthy and perverted impactthesePuranashave,arehavingandwillinfuturehaveonthemindsoftheHinduswhoregularly listentoandmeditateonthem.SotheydonotfeelthepainthatthestingoftheobsceneslanderousBrahmanicalPuranashascaused to the nonBrahmins; and if an alert reformer among the nonBrahmins gives vent to this pain by putting on his shoes and vigorouslyshaking the pigtails of the Brahmanical priesthood, these foreign fairskinned judges have no sympathetic feelings that might enable them tounderstandthereasonsforthis.Consequently,thejudgesscaleofjustice,swaying from side to side like themovements of thedhobi thrashinghisclotheswhilewashingthem,inevitablygetscaughtintherecitationofthePuranas,thatis,thesacredthreadoftheBrahminpriest.ThePuranaspuffup the importance of the temples. Many thinkers say that the Puranashave the vitality of Holi. I would rather say that they are wells ofexcrement.Somecowardlyreformerssaythattherearesomegoodthings


in the Puranas. Indeed there may be gold coins lying in the well ofexcrement.Thosewhowishcango looking for them; Iwillnot stay theirhands. If thePuranasarewellsofexcrement,onecanonly imaginewhatfactoriesofvicethosetemplesmustbewhoseexistenceisrootedinthosePuranas.

The temples are the birthright of the Brahmin priesthood, theirinheritedestates.Ithasbecomearuleoftheorthodoxythattherearenotemples without Brahmin priests, and no Brahmin priesthood withouttemples. That iswhy thePuranaspawning Brahmins, in order to hugelymultiply thenumberof temples,havealso increased thenumberofgodstill ithasreached33crores.Andtheyhavealsocreatedacastehierarchyamongthegods.IntheVishnuPurana,Vishnuisthebest,allothergodsareslyandcunning; intheGaneshPurana,Ganobaisthebest,allothergodsareweak;inthePuranasofthegoddesses,allthegodsofthemalegenderare rascals. In this way they have set the gods quarrelling amongstthemselves,andhavegivenbirthtodifferentsectsofHindusociety,eachdedicated to the traditionalised worship of a different god. In thiscompetitiontobuildatempleforeverygod,thewholeofHindusthanhasbeen deluged by temples. And even though the different gods and theirdevotees are always in conflict with each other, still, without anydiscrimination,apriestwillturnupastheagentbetweengodandmanineverytemple.EvenifthepriestfatherisapujariofRama,thepriestsonisalways ready to offer puja to Ravana. Besides, there is now a customofbuilding several templesof the samegod in the same town.ThepindiofShankara is everywhere of the same shape and colour, but a ShankaratempleinSomwarPethbecomesSomeshwar,ifthetempleisbesideabiglake, it will be Bigeshwar, if Baloba Pagadbanda built it, then we haveBaleshwar,ifthepindwasfoundneartheHangingBanyantree(abanyantree from whose branches people had been hanged), then it becomesHangeshwar. Thus thepriests have createdhundredsof gods and solvedtheproblemofwheretheirfoodwillcomefrom.Thedescendantsofthosewho become pujaris (priests) through mere accident become thehereditarypriestsofthosetemples.ThenaiveHinduswhohave losttheirreason through enslavement to the Puranas donate villages, land andjewellerytothetemples,andthesefallintothelapsoftheBrahminpriests.Thispossessionofentirevillagesbypriests isdoneinthenameofgod.AsingletempleestateoverseenbyaBrahminpriesthasanannualincomeoftwenty to twentyfive thousand rupees. Of this, hardly seven and a halfthousandrupees issomehowspent ingodsname.Therestdisappears inthe belching of the estates Brahmin head. The jewellery donated to the


templemakesanappearanceonlyattheannualtemplefestival.Therestofthe time it adorns thebodies ofwives andmistresses. It is said ofmanytemples thatthegarlandof flowersofferedtothedeity reappearswithinanhourasafestoon(gajra)inthehairbunofsomebodyswife.

AnidolofTilakinMarutisnavel,orgodDattasweatingprofuselytheseareotherworldlymiraclesindeed!Theincomefromthelandandpropertyofmanytemplesrunsintocroresofrupees,andontopofittheearningsfromtheannualtemplejatraneverfalls below a few lakhs. How many lakhs of priests have bloated theirstomachson the strengthof thiswealth, howmany agents and lawyersliveonmediatingthecivilwarsamongthemifacommissionisappointedto investigate this, terrible thingswill come to light. If the last 50 yearsrecordofcriminalcaseswasexamined,ourHindutempleswillbefoundtobethebirthplaceandthearenaofthousandsoflegalandmoralatrocities.To conclude, however much the Hindus may celebrate the temples ofreligion, the religion of these temples has become so bizarre and filthythat it nauseates; even the sacred Puranic account of how thepindiofShankaraoriginatedseemscivilisedincomparison.ThetaskofspeakingorwritingfranklyonthistopicshouldnotfalltosomeenragednonBrahmin,but toa commissionappointedbyourpaternalisticBritishgovernmentonlythenwillthisholypriesthoodtrulylearnitslesson!

HowmuchspiritualupliftmentofHindusocietyhastakenplaceduetothese temples and the deities within themif we measure this by thebloatedbelliesofthepriestsandmendicants,wemayaswelldeclarethattodaysHindushaveattainedthestateofspiritualmoksha.Whyshouldacommunitythathasbecomesolifelessbotheritselfabouttodaysjostlingover Swaraj or noncooperation? The Brahmin priests,who till ten yearsago on the basis of politicalmachinations boasted of bringing about allround rejuvenation of Hindus and creating homogeneous unity amongstthem,aretodayusingtheirpriestlyintelligencetosingthetunesofsocialreformers.WhyshouldtheHindus,whohavebeenledbythetemplesintoastateoftranscendence,haveanythingtodowithall thisclamouraboutsocialreformorpolitics?Butsincetheclamourisgoingon,ithasbecomeclearthatthetemplesoftheHindusandthestonesandrocksinsidethemthat are worshipped as gods have proven to be useless in matters ofreligion,morality,justiceorsocialorganisation.IfwelookatthehistoryofthesetempleseversinceMahmudofGhaznikickedSomnathon itshead,the temples have done nothing but to impede the progress of Hindureligion,Hindusocietyandjusticemorality;theyhaveonlyallowedahost


of shavenheaded gosavis (clerics or priests), sycophantic beggars, idleloutsandgreedyprieststorollinopulence.

The political acumen of Brahmin pundits is shown only in shoutingabouthowHindusthanhasbecamepovertystricken,howthefarmerwhotakes out grain from the soil has been driven to beggary, how our desi(domestic) businesses have been destroyed, how the middle class hasbecamealmostextinct,howeducateddegreeholdersareforcedtostarve,etc.etc.ItistimeattentionwaspaidtohowmuchimmeasurablewealthislockedupinHindusthanstemples,andhowitisnotusedfortheliberationof the nation, but for the comfort and opulence of idlers, thieves,sycophantsandrascals.Millionsofourcountrymenaredyingfromhungerin the famine, but the stones and rocks in the temples still get theirservingsof gheeand sweetmeats three timesaday. Thousandsof youngpeoplewithdegreesmaybehuntingforjobs,buttheadornmentofrocksandstoneswithjewelleryworthbillionsofrupeesgoesoninthetempleseveryday.Whilethenationsfarmerscannotaffordtoeatevenchafformendtheirroughblankets,theballooningstomachsofthepriestlyarmyinthetempleshasnotseentheslightestcompressiontilltoday.While96outof100childrenarecryingoutforsomeonetoteachthemthebasicsofeducation, under the temple dome lakhs ofmoronic priests,gosavis andshavenheadedmendicants andwastrelswith ash and vermilion lines ontheir foreheads, displaying their religiosity by muttering over rudrakshabeads,areswallowingupsacksofgrainandstuffingthemselvessick.

Underthetempleroofs,howmany

descendantsofdeclaredcelibatesgrow,howmanydevotedwivesbecomemothersofsonswithoutanyhelpfromtheir husbands, how many gosavis become moneylenders, how manyheadsofmonasteries are completely drowned in drinkduringGopalkala,howmanygangsofuselessidlerslivelikeparasitesifajudicioussurveyofthesematterswascarriedout, itwouldntbesurprising ifbandsofHinduyouth imbuedwith new revolutionary thoughts came forward, rolled uptheir sleeves andburned these temples to the ground indisillusionment,evenbeforeMuslimsattack themorastormofBolshevik thinkingarises.Thereligionofthetemplesthatwereerectedinthenameofreligionhastodaybecomesodevilishthat,withoutitsabolition,itisunlikelythatthefuture of the Hindu people can be without risk. If the temples aresanctuaries of Hindu religion, then all Hindusmust bewelcome to enterthere. However, the caste discrimination and caste hatred that these


Brahminshavespreadintheoutsideworldhaveenteredthesetemplesofreligiontoo,andthereforeitwillnotbewrongtosaythatthetemplesarehellholes of Hindu caste hatred. The Brahmin priests throught theirprodigousimaginationhavegivenbirthtomountainouspilesof rocksandstones as gods and temples in order to preserve the dominance of theirowncaste;howevermuchwemaypicturethemastemplesoftheHindusinourminds,theyarethereforeruntothisdayasthehereditaryestatesof theBrahmins.Theholy river (Ganga)of religion flows in the temples,andthepriestsofthetemplesareforallofHindusocietythefather,guru,judge, saviourandearthlygod.Even if theentireHinducommunitygivesup all its worldly goods and pours it at the feet of the gods and theirtemples, still the real owner of the temple and the god is the priest.Withouthim thegodwill notacceptanyonesprayers. If anupstartnonBrahmin declares that hewill performworship himself, the priests, whonormally do not have to worry about their daily bread, get real scared.They create a huge furore. The god will not recognise the worship. Thestatue(ofthegod)willimmediatelydevelopcracks.He(thegod)willbreakintoa terrible sweat.Hewill get influenza. Sohewill notgrant youyourprayers.Hewillnotsleepaftertheeveningarati.Hewillnotwakeupforthedawnarati.Hewillnottastethenaivedya(food)thatisofferedtohim.Hewillnotseathimselfinthepalanquin.Ifthegodhasagoddess,hewillnotenterherboudoir.Hewillnoteatpaan(betelleaf,traditionallyofferedtogodafternaivedya).Evenifheeatsit,hewillneitherswallowit,norspititout.Somanytimes,likeacunningprisonerescapingfromprison,thegodeven vanishes from the temple, and Poteshwar of Pune reemerges asPhadeshwar of Paithan. Since in the entire universe only our Brahminpriestshavethecapabilityofhandlingthesewaywardgodsandgoddesses,only they can decide about how close or how distant the nonBrahminHindus should be to the gods and their temples; this power has beenbestowed on them from the times these temples were founded. Eventhoughthereisnothingsurprisinginthis,itisherethatwecanmostclearlyseethehistoryoftheslavishmentalityofthenonBrahmins.

Bulletsforyouandbreadforme,this is theorthodox credo that thepriestshave sustainedwithassiduouseffortuptonow.AfterJagadguruShankaracharyathroughtheBrahmanicalpriestlyregimeinsertedadivisioninthesocialspherebetweentouchablesand untouchables among the Hindus themselves, his successors and theholypriestshavewithgreateffortusedtheseaccursedHindutemplestodrawasacrosanctchalkcirclebetweenBrahminsandnonBrahminsamong


the touchables as well. The hellish river of the BrahminnonBrahmindisputehasitssourceinthetemples;andallthoserationaltouchableanduntouchable Hindus who from the bottom of their hearts feel that thisdispute should be finished at its roots should strike their first blow ofrejectionatthesetemples.Unlessthegrandeurandpowerofthetemplesisdestroyed,thedualismthathasbeenthemaincauseoftheslavishnessofHindusocietywillneverbebanishedfromHindusthan.

Evenifweleaveasidethequestionofwhetheridolworshipisgoodorbad,trueorfalse,beneficialorharmful,devoteesearnestlyfeelthatthereis some special godliness in the temple gods. Take the words of theabhang:

Standingatgodsdoor/EvenforamomentThisactionbringsyoufreedom/Youattainit

Howeversweetthesewordsmaysoundtotheear, inrelationtotheHindutemplesandtheirgodstheydontringtrue.Thepoetwhostandsatgods door for a moment or pleads to be allowed to stand there ismentally a slave to the greatness of the Brahmin priests; little will thatdunceknowaboutwhattricksthegodsareuptoinsidethetemples.Evenifsomeonetellshim,willhebeconvinced?Whenoneentersthetemple,onebecomesanxietyfreeforamoment,isatpeace,forgetstheworldforasecond,and,placinghisheadatthefeetofthegod,immerseshimselfinthe infinitude of naturewhat is there in these idols of gods that onedevelops these feelings? For,what applies tohumans applies also to thegods. The luxuries that humans enjoy are also enjoyed by gods; humanfeelingsarealsogodsfeelings.Humansshiverinthecold,sodothegods.Whensummerheatgripsthevillage,thegodsfanstartsup.

PitchersdrippingwateraretiedaboveShankaraspindi.Ifhumanstakeasiestaaftertheirmeal,sodoesthegod.Humanssleepatnight, the god too lies down on the bed as soon as the evening arati isover.Thenthegodswillnotwaketill thetimeofthedawnarati.Tosumup, sincewehold these stone gods responsible for all the good andbadthoughtsofhumanbeings, thedividing linebetweenmanandgod is likethe breadthless length of Euclids line, it has become something to betakenforgranted. It isallverywell tosay likedevotee, likegod,butwecannot ignore the fact thatbecauseofpeoples infatuation forgod, theirmentaloutlookhasstarteddegenerating.

Eveninthissituationofdebasedsensibilities,thegodisthegodoftheHindusandthetemplesaretemplesof theHindupeople.Evenaccepting


that temples areonly forHindus, andnot fornonHindus, everyonewhocalls himself a Hinduwhether he be a Brahmin, Kshatriya, Vaishya or aShudra, whether he be a Mahar, Mang, Dhed or an untouchable, orwhetherhehasbeenconvertedthroughpurificationeachonemusthaveareligiouslysanctionedrighttoenterthetemplesandofferprayertothegodsaccordingtohisfaithandhismeans,oratleasttolayhisheadatthefeet of the god. Wherever this right does not exist, wherever castedivisions,differencesinviewsorconductorcustomthatexistintheworldrunriot in thetemples,wherever therubbishheapofourmisanthropy islaid out before the godofwhom it is said, OMercifulOne, You are theprotector of the poorest orphan, then the radical reformers amongst uswho swear by democracy should openly declare, not caring for anyonesfeelings, that thesearenot templesbuthousesof thedevil. The readershould decide for himself how vain and devious are the boasts of thosebands of purifiers who defend these temples that nurture enmity andhierarchybetweenmanandmanintheHindufold.

These days the winds of democracy are blowing around us. Todaynobodyhasthepowertoopposethefreedomoftheindividual.Atsuchatime it would be fitting if the storms of democracy were to enter thetemplesaswell.Thosewhoupholdpoliticalindependencemustalsoworkto abolish slavery and to destroy institutions that promote slavery. Wesuggest three ways in which the temples that spread hatred betweenpeople(misanthropy)withintheHinducommunitycanbedealtwith.

FirstWay:Thefirstpathisthatofboycott.Thisisaliberal,mildpathsmackingof

Birbalgiri (themethodsofBirbal). If inHindu temples,Hindusaredeniedthe right to enter and worship without Brahmins, a right which issanctionedtothembyreligion,thenwemustlookatthetemplesnotasbelonging to the Hindus, but as cremation grounds of the devil, andboycottthem.Weshouldslapourselveshardinthefacefortheidiocyofhaving sustained them till nowby foolish donations and gifts, and swearby our mothers that we will never again support them directly orindirectly,norwillweevertryandconstructnewtemples.However,thisisnot such an effective path. If we take this path, much time will elapsebefore these corrupt edifices are extirpated, and till then the process ofHindu lives becoming infested with worms will continue. The farsightedBrahmin priests have filled the coffers of each holy shrinewith somuchwealth that, even if the entire nonBrahmin world boycotts them, thevarna tradition of these temples can carry on without hindrance for a


thousandyears.EventhoughthewholenonBrahminworldhas,followingnatures laws, been born out of its mothers womb, since the Brahmincaste alone has been born from the mouth of Brahma, all the magicalpowersofthatfourheadedcreatorincomparablyshimmerintheBrahmincaste.SowhichordinaryhumancanopposethemembersofthiswizardlycastewhoareonestepaheadofBrahmahimself?Theywillfindonetrickafteranothertoovercomesuchaboycott.Foreseeingthattheoldtemplesandtheoldgodswillnotremainprofitableafteratime,theyhavealreadystartedaprojectofcreatingtemplesofanewkind.Thestatuesthatweseetoday,andthenewonesthatarebeingmade,andthelakhsofrupeesofpeoples money that is being shamelessly sunk into them and quietlyswindledjust takeaglanceat these, andyouwill catchon to the flyofsuspicionthatisbuzzinginmymind.Thefourpillarswithheavychainsthatwe see in thebackbayof Bombay todaywill soonbe transformed into atowering temple, and the god Tilakeshwar residing in this temple andcompeting in height with the dome of Babulnath temple will bless hisdevotees48timesevery24hours.Thepointis,thepathofboycottisnotasintimidatingasitmightappear.

SecondWay:Thesecondpathistostandinthewayofexistingpractice,orratherto

makemincemeatofacceptedpractice.StakingaboldclaimtoHinduism,allHindus should audaciously assert their right to temple entry and toworshipthegodsinthetemple.Traditionisthetruesisterofrituals.Onlytheimpotent,slavesandidiotsshouldcareforit.Whatdifferenceistherebetween the Hindus of Amaravati who put forward oral and writtenpetitionspleas saying, We areHindus. Pleasewill you allowus to enterthetempleforaglimpseofourgod?andtheIndiansmakingCongresslikepleas,Wearecapableofselfgovernance.PleasewillyougiveusSwaraj?IfthequestionofSwarajislikeafishswallowingaruby,thequestionoftemples is about the Brahmins having swallowed religion. There is acommonprevalentmisconceptionthatthegovernmentdoesnotinterferewithreligion.IfthegovernmentslawstakethesideoftheBrahminpriestsandcomeinthewayofworshippersboldlyenteringthetemples,thenthisis an insult to the Hinduism of all Hindu nonBrahmins.Would it not bebetter to die doing a satyagraha rather than tolerate such an insult? Ofcourse, this is a path to liberation for those selfish superstitious Hinduswho worship stone gods and goddesses. Progressives holding modernviewsunequivocallyrejecttheslaveryoftemples.


ThirdWay:Humanstendtoholdintightlovingembraceanythingthatisancient.

Evenifitneedstoberenounced,humanbeingsarereluctanttogiveitup.But there cannot be progress in anymatter without sacrifice. This is anancient law of nature. If the Hindu communitywants to hold its own asHindusociety inthecompetitionwithotherhumanraces, itwillhavetoforswear its love for temples thatspreadthepoisonofdualismwithin itssocialorganisation.Whydidtemplesbetraytheiroriginalreligion?Becausetheycameundertheautocraticpowerofthepriestsandmonks.Whywasthe Brahmin priest able to enter the temple and become allpowerfulthere?Becausesomeortheotherstonegodwasensconcedinthetemple.Becauseofthegodwehavethepriest;becauseofthepriestwehavethetemple. If we sack the gods from the temples, then the priest and hismonarchicpowercanbepermanentlydislodged,andthetemplebuildingsand their wealth will be freed for whatever nationbuilding purpose wemaywish.All idolsandpindisofHindusthanshouldbecollectedandtheyshouldbepermanentlyexhibitedinsomecentrallylocatedbigcity,sothatfutureHindugenerationsandhistorianscanusethisexhibitiontostudythereligious evolution of the Hindu people. An allIndia Hindu Associationshouldbeformedtodecidethewaysinwhichthevacanttemplesandtheirincome running into crores of rupees can be used for the reform andprogress of Hindu society. If some such plan is made, then distinctionsbasedonsectopinionpartywillendandthetempleswillcometobeusedfor many good purposes. Public libraries, research institutes,meteorological centres, scientific laboratories, clinics, orphanages, socialclubs, auditoriums, gymnasiums, places where all people irrespective ofcasteeattogetheritshouldbepossibletousethetemplesforallsortsofnationallybeneficialpurposes,withoutanydiscrimination.Tosumup,oncethe male and female scarecrows who have been spreading filth anddivisions among the Hindu people are removed from the temples andlodged in a permanent central exhibition, the path to organising Hindupeoplewillbeclearedtoagreatextent.IftheHindupeoplecannotshowthe gumption to make this sacrifice, then not only are they not fit forSwaraj,theyarenotfiteventosurvivethereisnodoubtaboutthis.

In the end, Iwould like to offer a singlemindedprayer to the greatgod of existence, consciousness and joy: that he may inspire my Hindubrothers and sisters to abolish this religious servitude to the temples. Idedicate this somewhat lengthymusing tomyreaders fora revolution intheirthoughtsandconduct.


GLOSSARY

abhang:aformofdevotionalpoetrysunginpraiseofthegodVitthalaadvaita:unity;inIndianphilosophy,onenessofthesoulwiththeAlmightyarati:hymninpraiseofgod;kakadarati:dawnaratibahujan: the term was used in Buddhism to mean the majority, as in bahujan

hitaay,bahujansukhaay,orforthegoodandthehappinessofall. Inmoderntimes itwasusedbythesocial reformerV.R.Shinde,whopreferred ittotheterm brahmanetar, or nonBrahmin, to refer to the common people, notprimarily in a caste sense. Thackeray is using the term here in the Buddhistsense,talkingabouttheoriginsofthecastesystem,whichinhisviewisrelatedtotheinstitutionoftemples.

Bhagavat:theBhagavatPurana,oneofthePuranas,probablycomposedbetweenthe8thand10thcenturyCE

bhakri:flatbreadmadefromdifferentkindsofmillet,staplealloverMaharashtrabhikkhu:BuddhistmonkChaitra:monthintheHinducalendar,beginswiththenewmooninMarch/Aprildvaita:dualityGopalkala:festivalofthebirthofKrishnagosavi:religiousmendicantjatra:religiouspilgrimagekalash:themetalfacsimileofaclaywatervesselthattopsthedomeofatemplekirtana: a genre of religious performance arts, connoting a musical form of

narrationorsharedrecitationonreligiousthemesMahaarwada: thepartof a village (usuallyon theboundary, ina lowlyingarea)

where the Dalit caste of Mahaars live. They also traditionally defend theboundaryofthevillage.TheotherwadasrefertocoloniesofothercastesthenconsidereduntouchablebyuppercasteHindus:cleanersofanimalcarcasses,ropemakersandhangmen,sweepersandcleanersofhumanexcrement

MaharudraandLaghurudra:elaboratehymnsinpraiseofShivapindi:Marathinameforshivalingaprabodhan:awakening,enlightenmentpravachana:religiousdiscoursePurana: one of the eighteen sacred poetical works commenting on the Vedas,

comprisingthebodyofHindutheologyrudraksha:aseedtraditionallyusedforprayerbeadssangha: means association or community; most commonly refers to Buddhist

monasticcommunityofbhikkhus(monks)andbhikkhunis(nuns)satyashodhak: literally truthseeker. Mahatma Jyotirao Phule started the

Satyashodhak Samaj towork for values of equality in society and an end todiscriminatory andexploitative castepractices.Hiswritings, and thoseofhisfollowers,arereferredtohereassatyashodhakbooks.

upadhyay: thepriestwhoconductsall theceremoniesandsacrificesforafamily,community,village

vihaara:Buddhistmonastery


PRABODHANKAR THACKERAY

(September17,1885November20,1973)

A65yearoldmanwasgettingmarried toa12yearoldgirl calledManju.Agrandpandalwaserectedfortherichandpowerfulguests.ThiswasthetimewhenSardaBill(ChildMarriageRestraintBill)wasbeingdiscussed inBritish India Legislature in late1920s.When theoldmanwasabouttogarlandpoorManju,herteenagerfriendgatecrashedintothevenueinamannerthatwouldeventuallybeknownasBollywoodstyle!Inhisfirmvoice,heaskedtostopthewedding!Whenignored,helitamatchstickandactuallysetthetentonfire!

This boy was Keshav Sitaram Thackeray. His son Bal Thackeray,founderoftheShivSena,ismorewellknowntononMaharashtrians(andeven the younger generationsofMaharashtrians), but itwouldbeunfairand misleading to introduce him as Bal Thackerays father. Keshav,popularly known as Prabodhankar was an eminent social reformer,politicalactivist,authorandaneditor.

Keshav Sitaram Thackeray was born on September 17, 1885 in thetownofPanveltoafamilythatoriginallyhailedfromPalivillageinRaigaddistrict.

His father losthis jobwhenPrabodhankarwasyoung, forcinghimtotake up work. The young Prabhodhankar took to making signboards,rubber stamps, painting jobs and repairing machines. However theadversity didnt bog him down and he also continued his studies. Itwasduringthistimethathealsobeganwritingarticles,andverysoon,acquiredareputationforhiswritings.

Keshav Thackeray acquired his nickname Prabhodhankar after hestarted his newspaper Prabhodhan meaning enlightenment. He alsopenned many plays, biographies and booklets. His books include thebiographyofPanditaRamabai,whoseimmensecontributioninthefieldofwomens education had gotten eclipsed following her embrace ofChristianity. He also acted in several Marathi films like Shyamchi Aai,MahatmaPhule andMajhi Laxmi.Manyof these filmsareplacedamongthealltimeclassics.

Apart from being a journalist and writer of high repute,Prabhodhankar also fought against casteism, untouchability, childmarriage,tonsuringheadsofwidowsandotherevilpracticesprevalent inthe Hindu religion. He joined the Satyashodhak Samaj, the movement


launchedbyMahatmaJyotiraoPhulein1873tofightcasteoppressionandcastehierarchy,andmaketheShudrasandtheAtiShudrasawareoftheircivilrightsandfreethemfromthereligiousandemotionalslaveryenjoinedbytheBrahmanicalscriptures.Heverysoonbecameanimportantmemberof what was then called the nonBrahman movement, and his writingsgalvanised people against Brahmanical oppression of the lower castes.ChatrapatiShahuMaharaj,whoplayedakeyroleintakingaheadtheworkoftheSatyashodhakSamajafterJyotibasdeathin1890,hadahighregardfor Prabhodhankar and called him kodundmeaning bow for his sharpwritingskills.

PrabodhankarwasalsoacloseassociateofKarmaveerBhauraoPatil,whosetupanetworkofschoolsandcollegesacrossMaharashtrathroughhis Rayat Shikshan Sanstha. The two also started a boarding facility forstudentsfromtheAtiShudracastes.

In 1921, Prabodhankar started the Swadhyay Ashram, a socialorganization to create consciousness of social issues among themasses.Theorganisationtookspecialeffortstoworkforempowermentofwomenandupliftmentoftheunderprivileged. Itwouldregularlyorganizewidowremarriages. Swadhyay Ashram also fought against the social evil ofdowry, and would hold protests with donkeys outside wedding venues,wheredowrywasaccepted.Thepracticeofdedicatingyounggirls to thegod as devadasis was abolished in Goa largely due to the efforts ofPrabhodhankarandvolunteersofhisSwadhyayAshram.Atatime,whenlovebeforemarriagewasasocialtaboo,Prabodhankaractivelysupportedlove marriages and got dozens of youngsters married. He also activelysupportedintercastemarriagesandensuredthattheytookplacewithoutanyopposition.

After India won independence, Prabodhankar became activelyinvolved in the Samyukta Maharashtra movement (movement forunificationofMaharashtra),andplayedacrucial role inbringingtheLeft,RightandDalitstogether.

Prabodhankarbreathedhis lastonNovember20,1973,attheageof90.


ABOUT US: LOKAYAT [AFFILIATED TO SOCIALIST PARTY (INDIA)]

TheDirectivePrinciplesof theConstitutiondirect the IndianState toorientitspolicytowards: building an egalitarian society; ensuring there is no concentration of

wealth;ensuringadequatemeansoflivelihoodandraisingthestandardof living of the people; improving public healthcare; and makingprovisionforfreeandequitableeducationforallchildren.Unfortunately, the major political parties that dominate the Indian

Parliamenthavedecidedtoabandonthisvisionofthefoundingfathersofthenation.EversinceIndiasrulingclassesdecidedtoglobalisetheIndianeconomy in 1991, the country is being run solely for the profitmaximisation of big foreign and Indian corporations. In connivance withthe politiciansbureaucracypolice, giant corporations have launched aferociousassault todispossess thepoorof their lands, forests,waterandresourcesto set up mining projects, build airports/expressways/malls/golf courses/villas/etc. Public sector corporations, including banksand insurance companies, are being privatiesed and handed over atthrowaway prices to these scoundrels. Indian agriculture, on which 60percent of the Indian people still depend for their livelihoods, is beingdeliberately strangulatedso that it can be taken over by giantagribusiness corporations. The consequence: 3 lakh farmers havecommitted suicide since the reforms began. Tens of thousands of smallbusinesseshavedownedtheirshutters.Evenessentialserviceslikedrinkingwater, education, health and transport are being privatised andtransformedintoinstrumentsforprofiteering.Therationsystemdesignedtocheckspeculationinpricesoffoodgrainsisbeingeliminated.Therearesimplynodecentjobsfortheyouth;probablynearlyhalfthepopulationisunemployedorunderemployed.

Astheeconomicsystembecomesmoreandmoresick,thesocialandpoliticalsystemisalsobecomingmoreandmoredegenerate.Allpervasivecorruption;continuationoftheageoldcastebasedsocialsystembecauseofwhichatrocitiesondalits takeplacealmostdaily;acommunalpoliticalsystem that divides people in the name of religion and fills them withhatredagainsteachother;avaluesystemthatpromotescrassselfishnessandunconcernandapathyforothersthisistherealityoftoday.

Thecommonpeoplehavenotbeensilentspectatorstothisbetrayalofthe IndianConstitution.Peoplearecoming togetherallover thecountry,


getting organised, forming smallsmall groups and raising their voices inprotest.

Wemust stop being sceptics, dream of a better future and believethatitispossibletochangetheworld.Yes,AnotherWorldisPossible!Buttomakeitareality,wetoomuststartourownsmallstruggles.Thesewillultimatelyunite,likethesmallrivuletshurtlingdowntheHimalayaswhichultimatelyformthemightyGanges,totransformandbuildanewsocietyinaccordancewiththedreamsofournations founding fathers.Andso,wehavestartedthisforum,Lokayat.

The deepening economic crisis due to globalisation has beenaccompaniedbyagradualgrowthoffascistforcesinthecountry.Withthecoming to power of the BJP in 2014, not only is it implementing theglobalisationpoliciesofthepreviousgovernmentatanacceleratedpace,itis also implementinga very regressive fascist social agenda,wherein it isattempting to not just promote backward, feudal, unscientific andirrationalandevenBrahmanicalvaluesamongstthepeopleanddividethecountryoncommunallines,itisevenindirectlyattackingtheveryspiritoftheIndianConstitution.Tofightthisviciousfascistoffensiveandprovideapoliticalalternativetothepeople,it isnecessaryforallprogressiveforcestounite.Atthenational level,Lokayat isaffiliatedwiththeSocialistParty(India). Unlike themainstream political parties, the Socialist Party (India)hasconsistentlyopposedglobalisationandcommunalisation,andhasnotmadeanyunprincipledcompromisestosomehowformcoalitionsandwinpoliticalpower.

We organise awide range of activities / programs in Pune colleges,schools,cityandslums,including: Seminars, talks, film screenings, songs concerts, street campaigns,

street plays, poster exhibitions, ralliesdharnas and even solidarityhunger fasts, on various issues of deep concern to common people,such as: rising inflation; privatisationof essential services; destructionoftheenvironmentand livelihoodsofcommonpeople inthenameofdevelopment; the growing fascist offensive against secularism anddemocracy;therisingnumberofatrocitiesondalits;andsoon.

Lokayats womens wing, named Abhivyakti, actively campaigns andorganises programs on the various aspects of gender inequality andsocialrootsofviolenceagainstwomen.Dear friends, if you would like to know more about us, you may

contactusatanyoftheaddressesontheinsidecoverpage.

OurSelectedPublications

Public Sector Insurance for Sale 5/- Rationalist, Scientific, Socialist Vivekananda 10/- Demonetisation: Yet Another Fraud on the People 10/- Budget 201617: Achhe Din for Whom? 10/- Union Budget 201516: What is in it for the People? 10/- Fight FDI in Retail 10/- Palestine, Israel and the Arab-Israeli Conflict 10/- Lets Rise from the Shadows! 15/- The Crisis of Global Warming 15/- Yeh Dil Mange Maut (CokePepsi Quit India) 15/- Who was Shivaji? (Writer: Com. Govind Pansare) 20/- India Becoming a Colony Again 20/- Spectre of Fascism 20/- Is the Government Really Poor? 20/- Unite to Fight Nuclear Madness! 20/- Neoliberal Fascist Attack on Education 25/- Globalisation or Recolonisation? 150/- Education Under Globalisation 275/- Essays on Contemporary Indian Economy 275/- Nuclear Energy: Technology From Hell 295/-

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