CONGRESS AND SOCIAL REFORM CONTROVERSY
Meanwhile (the time for holding) the National Congress arrived. As it was to be held at Poona that year, we were desirous of seeing personally what sort of a revolutionary movement it was. Before this, a fierce dispute was going on in the city between the orthodox and the reform parties with regard to the Social Conference. We do not approve of the National Congress, much less of the Social Conference. But though there is no possibility of any good resulting from the National Congress, it does not entail any loss either, except in so far as the expenditure of money is concerned. The lakhs of rupees that are spent upon it are lost (to the country), but it has this redeeming feature that it has nothing to do with religious matters. We, therefore, do not care if the Congress were held even twenty-five times a year. But we cannot view with patience the chandalin (i.e., Social Conference) that has been thrust into its bosom by these reformers. This is the principal reason why we look upon them as our inveterate enemies. We are aware that as we are not independent, now, everybody adopts whatever course he likes.
We must, however, conduct ourselves as directed in the Shastras. But as the reformers are endeavouring to circumscribe our freedom of action by laws, why should we not avenge ourselves upon them ? There is no reason why we should not. At this time a violent discussion was going on between the two parties. Bal Gangadhar Tilak took up the leadership of one party and Mahadev Govind Ranade that of the other, and a war of words commenced. At this time Shridhar Vithal Date sided with the orthodox party. This man is an enthusiastic admirer of (the Hindu) religion. He is possessed of more self-respect than others and is therefore ever willing to undergo any expense in order to prove the correctness of his own opinions. The co-operation of a man of such determination resulted in a great accession of strength to the orthodox party.
But such strength is of no avail because efforts not backed by physical force are doomed to failure. The demands of the National Congress have proved futile for this reason. Englishmen know that the National Congress means eating, drinking, recreation and a profusion of tall talk and nothing more. Had our people been as spirited as the Americans, they (i.e., Englishmen) would have been compelled to take our demands into consideration. The Americans having profited by their National Congress we followed their example, but no one gives thought to what those spirited people did when their demands were refused. To make every meeting of the Congress more imposing than the previous one, is the (sole) object these blockheads have in view. From their point of view, the greater the expenditure on pleasure, on eating and drinking, on illuminations, on talking and writing, the more is the good of the country secured. Let that, however, pass. As I will have to touch upon this topic later on, I shall not dwell upon it further in this place. In short, we did not at all like the wordy warfare that went on between the two parties.
WE STRUCK TW REFORMERS
We two brothers, therefore, thought that the chastisement of some prominent individua from amongst the reformers would be conducive to the furtherance (of the cause of the orthodox part). From the very first, we entertained a violent grudge against the Sudharak newspaper, but a we were not able to put our thoughts into execution while Agarkar edited that paper, tha sinner escaped (chastisement) at our hands. Being, however, inspired with a strong desire to d something on this occasion, we determined to pounce upon either of the two editors of that paper whom we might be able to catch, and with that object in view we watched for an ipportunity. Thi newspaper always speaks ill of the orthodox party and their way. Its articles have a tendency t produce misapprehension in the minds of the people respecting the Dharma Shastras by placin different interpretations on the precepts contained in them. Being backed by Englishmen, it makes use of such violent language as would wound the feelings of all true lovers of religin
It is impossibl for me to describe the state of our minds when we read this paper. On some occasions our wrath was so uncontrollable that we burnt the issues of that paper. But as that mode of punishment was not calculated to pacify our feelings, we began to think of inflicting corporal chastisement. As the reflection that the editors were our castemen used to generate compassion in our minds, we resolved that instead of capital punishment they should receive some ordinary chastisement. Then a letter of warning was to be sent to them. If they took that warning, well and good. If not, no pity was to be shown to them. We, accordingly, marked their houses and watched (their movement).
One day we were informed that there was to be a Sanskrit performance at the Anandobhava Theatre, and we thought that both the editors would be present there on the occasion. But that day things did not take the turn we wished. We next learnt that the students of the Bhave School were to give a performance of " Hamlet " at the Aryabhushana Theatre and we concluded that as that institution was not acceptable to the said editors, they would be present at the performance through feelings of jealously. We, therefore, waited outside that theatre, but were unable to ascertain from there as to who were inside. I, therefore, somehow procured four annas (to purchase a ticket with) and went inside the theatre. There I saw two persons whom I identified, one of them being Patwardhan, the editor of Sudharak, and the other Kulkarni, a teacher in the New Marathi School. I then came out and informed my brother of this, when he went in and saw them. We then waited for the termination of the performance. It soon came to an end. Kulkarni was the first to leave the theatre, and I dealt him a blow, which was not heavy, near the entrance to the lane opposit Hamjekjan’s gymnasium. It must have struck him lightly on the back and part of the head. Two or three persons were walking with him at the time. Having dealt the blow I hurried away. Patwardhan, who left (the theatre) after (Kulkarni), was closely followed by my brother, whom I joined in the Budhwar (Peth). While we were thus following him, we reached a place just below, the dilapidated tower in the Shalukar lane, when my brother, stepping forward, gave a blow to Patwardhan with a piece of iron piping. That blow must have struck him on the head near the ear. About three or four persons must have been walking with him at this time. After execution of this deed, we returned home and heartily thanked God. On the next day we waited to hear what, the people would say about the matter. It appeared that all orthodox people were much gratified. We were delighted to know this, and believed that we had done a great service to our religion. We then thought that after what had happened there was no objection to send them a letter of warning. Although we two alone (had punished them) it was necessary to make them understand that we had a following, so that they might be overawed and thus prevented from traducing (the orthodox) faith. With this object in view we penned a letter. We did not keep a copy of it, but in substance it was as follows.
" A WARNING TO THE REFORMERS "
" Like your association for removing the obstacles in the way of widow-remarriage (we
also) have formed a society for removing the obstacles in the way of the Aryan religion, that
is to say, a league, prepared to lay down their lives as well as to take the lives of others for
the sake of that religion. This society does not want the beggarly Congress, much less the
Social Conference. We like all the Hindu customs, whatever they may be including even the
evil practices of the Shimga, which are condemned by the reformers. There is no necessity
for any innovation whatever either in our religious observances or our customs of the present
day. Both the reformers and the non-reformers are, therefore, hereby warned that although
the reformers are forgiven for whatever they have done hitherto, they should conduct
themselves with great caution hearafter, as, otherwise, it would be our sad and painful duty to
put them to the sword. You should, therefore, take note of this warning and conduct yourself
with caution. Remember your forefathers and do not incur the hostility of the whole
community by interference with religion. If you disregard this, Nemesis (will overtake you)."
OUR COMPOSITION OF POEMS
This letter was sent to the address of Devdhar (one of) the editors of the Sudharak at the New English School. He gave a substance of it in the issue of the Sudharak dated 25th November 1895. Afterwards, a meeting against the Social Conference was held at Thakurdwar in Bombay. On that occasion, we stepped forward and recited two shloks composed by my brother. We can compose poetry fairly suited to any occasion, though we are not poets. Being, however, actuated by a desire to do everything that was necessary for popularizing our favourite subject, and thinking that as metrical composition commended themselves to the popular taste it would be better to lay our views before the public in that form, we studiously devoted ourselves to the art of versification. I, in particular, had a great predilection for versification and composed many verses on patriotism. Although my brother had not the same predilection, still he could compose excellent verses whenever he was in a mood to do so. As the habit of indulging in loquacity in public meetings did not meet with our approval, my brother composed two shloks with a view to make known his inmost thoughts to the discerning portion of the public. One of them deals with the Social Conference and the other is about Daji Abaji Khare, High Court Pleader. It was at that time proved that this vilest of Brahmins had eaten beef while dining, with Badruddin Tyabji. When we heard of this we could not restrain our feelings, and having composed" a shlok about him we recited it at the meeting. I give below the abovementioned two shloks :—
-
Listen ! Should the Social Conference be held in the National (Congress) pandal,
the Aryans must certainly withhold their help from that lustreless institution.
We shall never tolerate any revilement of our religion in the (Social) Conference ;
we shall first, with a rod in our hand, strike down the army of reformers. -
That religion-destroyer Khare, having invited Mlenchas and others to dine with him, partook, in defiance of the precepts of his religion, of biscuits, loaves, flesh and spirits in their company. He should for ever be looked down upon as a Chandal.
How is it that the reformers are not ashamed ! Let us strike him with shoes."
OUR DESIRE TO BURN THE CONFERENCE PANDAL
As I have already said above that we are not good poets, my readers will kindly overlook the many blemishes that may be found in the above verses if tested by the rules of prosody and only appreciate our meaning. These verses were received with cheers by many in the audience. The reformers, however, appeared to be stung by them, and left the meeting. These people having received a thrashing at our hands, were well kept in check. Every one of them engaged Purbhayas for his personal protection and none dared to go out of his house except in carriage. They saw from the signs that a riot would certainly take place if the Social Conference were held in the National Congress pavilion and so decided to hold its sitting in a different place.
The people were much gratified at this, and we ourselves felt particularly joyful for what we had done. Still we persisted in our efforts to burn down the Social Conference mandap. Two or three times did we go to the hill near the Fergusson College at 2 O’clock at night, taking with us materials for setting fire to it, but as the work of construction was going on day and night to the last moment, our plan proved futile. (Like the National Congress) the Social Conference too had issued tickets to its delegates. We sought to gain admittance into that assembly (by that channel). We, therefore, asked some educated youths to start a reform club to enable us to obtain tickets of admission to the Conference. Being thus pressed by us, they got up a Young men’s Reform Club and applied for tickets of admission to the Conference in its name. Thereupon Mahadev Govind Ranade asked that the Secretary (of the club) should be sent to see him with the papers of the club.
Our educated friends, however got frightened at this invitation and none of them would go to him, I, therefore, prepared some bogus papers, and styling myself the Secretary of the club took them to Mr. Ranade’s house at about 8 O’clock in the evening. This oldest leader of the reformers was sitting in a swinging seat at this time, chatting with a stranger. I was given a chair near them. They continued chatting for a pretty long time, but as the conversation was carried on in a jargon, half English and half Marathi, I was not able to understand the whole of it. The assault on Patwardhan was mentioned in the course of their conversation, but they were not aware that the prime mover in that incident was then sitting by their side. When he finished the conversation Mr. Ranade turned to me, and having inquired about myself asked a man to examine my papers. He examined those bogus papers, and enquired of me as to why i had not brought the originals. I replied that we never took the original papers outside our club. Thereupon Mr. Ranade said that I would be provided with tickets if I produced a recommendatory note from some respectable gentleman. I said in reply, " I am a respectable gentleman myself, and therefore do not stand in need of any introduction from others. If you believe me, give me the tickets : if not, I do not want them." I then left the place. Subsequently, a man came from him to pay me a visit, but I refused to see him.
By and by, the day fixed for the Congress approached. The city became thronged with people arriving from outside. The delight of our educated men knew no bounds. All were in a hurry and bustle. This put us in mind of the, little girls in our houses. The doings of these self-styled educated men can only be compared with the play of these girls when they celebrate the marriage of their dolls, taking much more delight therein then in real marriage ceremonies, while people of maturer understanding instead of taking any interest in their play, only laugh at their childishness and fondle and caress them because they are children. These educated classes have got up a toy regiment as it were, and have become absorbed in witnessing its unarmed drill But as it is uninteresting to see girls playing with lifeless dolls, so the feeble display of a regiment without the soul-stirring equipment of arms excites no enthusiasm. Being aware that it was impossible to gauge the real nature of the Congress without entering (its pavilion), we began to try for a free ticket of admission. In the meanwhile seeing a Madrasi gentleman taking a stroll on a hill behind the Fergusson College, we entered into conversation with him, and being convinced that he was a reformer in his opinions we snatched away his ticket from him and ran away.
CONGRESS WAS NO USE
With that ticket we gained admission into the pavilion by turns and saw the fun. We came to know many things on these, occasions. These self-styled educated men find fault with Bajirao the Second, and accuse him of having lost his kingdom by his habits of luxury and sensuality; but the conduct of these people is such as will throw his acts into the shade. I ask these wiseacres, who must have perused their historical books over and over again, if they have any instance in history wherein empty talk and indulgence in eating and drinking has accomplished the good of one’s country. Has even one of the men famous in history ever tried to unite the world by holding National Congresses or by delivering speeches ? The answer must be in the negative.
It is a matter for deep regret that our educated men of the present day should not have sense enough to understand that the good of one’s country is accomplished only when crores of meritorious men, reckless of their lives for the sake of their country, encounter death at the edge of the sword on a battlefield, and by no other means. Where is the use of simply learning history by rote when at school ? There is nothing to be gained by learning by-heart the dates of the birth and death of Shivaji. The object of studying his life is to know what he did in his lifetime : whether he started a National Congress, collected money from the poor and squandered it on pleasure in the company of false patriots like himself gathered together once a year under the pretext of promoting the good of his country ; or whether he, with a view to the execution of some serious design, suffered privations all his life, along with his similarly inspired friends, in his attempt to achieve the good of his country. If the lessons contained (in the lives of such men) are not followed, where is the use of learning history ? A perusal of the proceedings of the Congress which appeared every year in the newspapers had convinced me that it was all a sham.+++(4)+++ It is necessary that I should give here the conclusions at which I have arrived after a full consideration of the matter.
HUME AND BRADLAUGH, AGENTS OF THE BRITISH
The first thought struck me was how far the originators of the Congress, viz., Hume, Bradlaugh and others, being Europeans, could be trusted. It was inexplicable to us how those very Englishmen who in this country send us to lifelong transportation for the mildest unfavourable comments (upon the acts of Government) could permit Messrs. Hume, Bradlaugh and others of their own race to remain alive in England even though they have incited us (to act) in opposition (to Government). For, the fomentation of dissensions in the country is the last thing that (a nation) can tolerate. I, therefore, began to consider how, in the face of the above facts, this was possible. And I came to the conclusion that all this was a sham and nothing more. I was convinced that those people were acting under the instigation of our wily administrators and had come forward to deceive the Hindus and to give a harmless turn to their activities with a view never to allow their thoughts to turn towards deeds of cruelty.+++(4)+++ Had the case been otherwise, they would long before this have suffered death at the hands of their countrymen.
This is one of the modes of deceiving the public. Whenever an Englishman has a craving for popularity among the Hindus, he knows how to espouse the cause of India when an Indian question crops up in Parliament. The moment he does so, our educated people begin to dance with joy and dub him as the defender of the cause of India. If he afterwards visits India, they will draw his carriage and have illuminations and processions in his honour. And they think that by doing so the welfare of the country is gained. I remember having seen two or three such celebrations in honour of Europeans. We two brothers felt exasperated at these sights. Just as Arjun after enjoying himself at Dwarka under the disguise of a sanyasi, carried away Subhadra in the end, so these Englishmen, having come to India, deceive the people and carry away to their country the prize of great glory. The only difference is that, while the people of Dwarka recognized in the disguised sanyasi the cunning Arjun after Subhadra had been taken away, our educated classes fail, to understand the true character (of these men). Otherwise, none of them would have had a blind regard for the English. Let that pass.
THE POONA CONGRESS
The National Congress having been held this year in Poona itself, we had an opportunity of personally witnessing the great efforts of our educated classes in the interests of our country. An influential gentleman from Madras by the name of Manmohan Ghosh, or some such other name which I do not remember (had come down to Poona) and was working heart, and soul in the cause of Congress. He is a great devotee of the Congress. It is his special characteristic that, though a Hindu by religion he dresses like a European from top to toe, and shaves his moustache like a eunuch. Had he been a fair-looking man this European dress might have looked graceful, but being of dark complexion and having no moustache, he presented a very-queer appearance in that attire. He looked just as if he were a pervert. He had a European to drive his carriage, and had to pay him a salary of Rs. 500 a month. In this particular, above all others, is his love of his country seen to the greatest advantage. (The reason) is simple. While engaged in promoting the welfare of the country innumerable obstacles are sure to arise in one’s way and consequently charioteering skill of no common order is requisit for surmounting them. As, however, such skilful men are not to be found in India they must needs be imported from England. Here, however, a doubt crosses our mind. How can a country whch cannot furnish a skilful charioteer produce a warrior fitted to sit on a chariot ? The status of the latter is considerable higher than that of the former. When I first saw this man driving in his carriage, I mistook the driver for Ghose and Ghose himself for the lackey. Let that, however, pass.
This incarnation of patriotism had come (to Poona) in advance (of the Congress) to assist the Poonaites in their preparations. All the Brahmins in our city, both young and old, including the school-boys, were also heartily exerting themselves (in the Congress movement). I must, however, explain here what the expression " exerting oneself " means ; for, in other lands, the expression " exerting oneself for the good of one’s country" is understood to have a significance different from what it had in this country. The people of these lands might be led to think that our patriots, reckless of their lives, must have prepared themselves to die for the good of their country. But that would be a wrong impression. The brave patriots: from all parts of the country who had congregated in the city of Poona on this occasion were received at the railway station by the volunteers, who, taking up their baggage and (even) their shoes in their hands, guided them with such words as these. " Sir, place your foot here carefully, there is a stone in front," to a small but handsome pavillion erected near the station, and here their first adoration took place. The guests were served with fruits, tea and coffee to their heart’s content and garlands of fragrant flowers were put round their necks. Then they were taken in tongas to the small rooms built near the Congress pavilion for their use and asked to sit on the mattresses of small but neatly made bedsteads. These rooms contained all conveniences. I do not know whether women too were provided there, but every article of food and drink was ready at hand. There was plenty of every kind of prohibited food and drink. Warm-water shower-baths were also there, and after our patriots had seated themselves on beautiful square slabs in the bath- rooms, warm-water showers poured down on their heads. And so they proceeded to bring about the country’s good.
At night electric lamps were lit, and in their moon-like refulgence these patriots wandered about and thus advanced the good of the country. Their national darbar was held during the day, and on that occasion the veteran patriots were lustily cheered when they entered the pavilion. Tilak was cheered, Ranade was cheered, and Surendranath Banarji was cheered, for hours together, because, forsooth, he was the Indra, the chief of all the gods, and was, therefore escorted by the toy regiment referred to above. After these, the best heroes had assembled, the war of words began.
But, singularly enough, their opponent, viz., the Englishman, was conspicuous by his absence. He was represented there by some solitary black-coat. (Even) this sight was sufficient to confound these men who were bold only in speech. If asked by some Government official or placed before a court of justice, they would protest against (an unfavourable) interpretation being placed upon their speeches, and would engage a pleader at some expense to defend themselves.
Alas!
MY COUNTRYMEN, BEWARE OF THE CONGRESS
Oh my countrymen, how have you been reduced to such a helpless condition ! How is it that your intellect is incapable of thinking aright ! When Shivaji, Bajirao, Nana Phadnavis and other ancestors of yours determined to advance the good of their country, were they ever required to take the advice of either Hume or Bradlaugh ? When those worthy personages made determined efforts to get their rights from the Yavanas, did they achieve their end by gathering together Banias and traders, and seths and bankers, from all parts of the country in a national pavilion, illuminated with electric lights and erected on the plain of Chaturshingi, and by indulging in loquacity by day and lounging upon sofas by night ? How you ever read that such was the case ?
If you contend that it was the National Congress that has done good to America, I have already traversed that argument on the last page. Though I can neither speak nor read English, the information I have collected on the subject is reliable, and I can write very extensively on this topic. I, however, stated here in short what I have to say : " My friends, be mindful of the old adage, ’ Wisdom is powerless before authority.’ You should, therefore, adapt yourselves (to the ways of your rulers) and thus accomplish whatever good you can. Even if they imposed taxes upon you, submit to them with the thought that they are foreigners after all.
Tall talk and writing articles in newspapers will be of no avail against them. If you are unable to bear the oppression of these foreigners, then give up all hope of your life, wealth, relations, friends and acquaintances, sons and wives, and make a demand for your rights and support it with physical force. I, however, do not think that you are capable of achieving that. Because had you possessed that ability, you would have long before this understood the matter.
Do not render yourselves liable to punishment with hard labour by indulging in vain talk and by using your pens against Englishmen. Do not glory in so doing. If you shower flowers on one who has been sentenced for simply indulging in tall talk, what will you do to discharge your obligations to a warrior like Shivaji should he be fortunately born in this country ? I ask this question because you have already conferred all kinds of honour on persons of ordinary abilities. Nay, you have honoured such insignificant persons as Surendranath Sanarji, Dadabhai Navroji, Hume and others in a manner Shivaji was not honoured during his time. Do you think nothing remains to be done for the good of the country beyond this ? You are mistaken. A little consideration will teach you the lesson conveyed by the adage ‘A thunder-cloud produces no rain, a talkative man will not act.’ I ask you to consider this adage and proceed with my narrative.
The sight of this national festival grieved us very much. We had even planned to burn down its pavilion. But considering (that the institution had gained) popular favour, we thought it would not be right to do so. Had the Social Conference been held in that pavilion, we would certainly have made an attempt to set it on fire, but our initial experiment having compelled the Conference to wind up its belongings, we spent our days only in observing carefully the inconsistent proceedings (of the Congress).
WE TURNED TO MISSIONARIES
After its puerile game was over, all the patriots left for their respective places. Then we began to harass the missionaries. While we were at Bombay, we used to annoy in various ways the European missionaries who were to be seen (preaching) at the Back Bay. We pelted them with stones (and) created an uproar.
Once we snatched away a hand-bag from a European lady who was there. We found in it some English books, some visiting cards bearing her name, a bunch of keys and a beautiful purse. The last was a very convenient article, but we found in it (only) one pice and a postal stamp worth two annas and a half. We went and saw the bungalow of this lady who resides at Grant Road.
Once we took away the sign-board of the Church Mission Hall on the Palva Road and burnt it. After coming down to Poona, we determined to harass the European missionaries at this place. On inquiry we learnt that they used to preach in the upper storey of a building occupied by Messrs. Philips and Company. There, in the first instance, I advised my Aryan brethren not to go upstairs. and several of my friends accordingly desisted from going there. When their time of preaching arrived, there was not a soul present at the place and so the missionaries were in a fix. The men whom I had prevented from going there had not returned to their homes, but were standing together on the road. When the missionaries, who were on the upper storey, came to know that a particular individual had prevented all persons from going up there, they came down to me and said that I was doing an unlawful act and that they would prosecute me. After this they had a conversation with the Police and it appeared as if they were going to carry out their intentions. I, therefore, slipped away from the place, and considering that such attempts were futile, resolved to make a desperate effort (to gain our object).
MY EFFORT TO BURN THE BUILDING
With a view to prevent all persons from giving any place to these (missionaries) we began to devise plans to set the said building on fire. The staircase leading to the storey opens on the main Budhwar Road. It has got one door at its foot and another at the top. The missionaries, when leaving the place, used to lock the latter door, while they merely chained the former. We, therefore, determined to open the door at the foot of the staircase and to slip away after having set fire to the upper one.
Lest what was going on inside might be clearly observed through a latticed window above the lower door by the people outside, we hit upon the following plan by which the flames were to blaze up inside after we had left the place. We took a big uparna and having saturated it with kerosene oil firmly attached it to the upper door. To this uparna we tied a long strip of cloth similarly saturated, and having stretched it for a long distance along the ground placed hollow tiles upon it in a line, so as to form a sort of tunnel. The (other end of the) strip peeped a little out of this tunnel. Our object was to set fire to this end and then to slip away. The tiles were to prevent the light of the burning strip from being seen outside and there being a lack of air there, the strip was to burn slowly and set fire to the cloth (attached to the door) after we had gone a considerable distance. To carry out this plan, we first of all sent a friend of ours named Bhuskute upstairs, and we two disguised as Mavlas, sat below eating fried rice, in order to protect him. Thinking that it would be found difficult to extinguish the fire if the lower door were locked while leaving the place we purchased a lock for four pice and gave it to Bhuskute when he went upstairs. But that being the first occasion of its kind, he got confounded and having bungled the work came down and told us that he had done all. We, therefore, told him to go home and walked about (in the street) waiting to witness the fun. But we heard no alarm of fire. When an hour elapsed, we were convinced that the bungler had certainly failed to set fire (to the place). I, therefore, went upstairs, while my brother remained below. I returned after having set fire to the strip. Then we went away, having locked the door. We had not proceeded far when we heard a fire bugle. Just as we reached home, we also caught the sound of the bugle of the fire-engine located near our house, but after a short while, a telephonic message was received announcing that the fire had been extinguished. We were much disheartened at this news, because our attempt had not proved as successful as we had wished. On inquiry we learnt that as the padlock which had been attached to the lower door was a worthless one, Dagdu confectioner, a gymnast of our city, forced it open by breaking the lock. How long could a padlock worth only one anna hold out ? This weak point in our plans was due to our inability to spend more upon the padlock. After this, we sent a warning to the owner of the house to evict the missionaries, as otherwise the attempt (at incendiarism) was sure to be repeated some other day. As we were fired with an ambition to follow a military career we were unceasingly exerting ourselves (to gain our object).
THE NON-BRAHMIN MOVEMENT SPONSORED BY GOVERNMENT
We went to the old market every Sunday and Wednesday and accosted the native soldiers visiting that place, with a view to elicit information from them on this subject of special interest to us. I had given up conversing with the Marathas among them, as Englishmen have fairly imbued their minds with the idea that the Brahmins were the cause of their ruin.+++(5)+++
My intelligent readers are doubtless aware of the existence at Poona and Bombay of a large anti-Brahmin association founded by one Jotiba Fule. The sole aim of this association is to stir up hatred against the Brahmins among all other castes. Its members are always moving about the country, delivering lectures to create a feeling of animosity against the Brahmins. Their principal organ is the Din Bandhu, a weekly newspaper, published in Bombay. It’s columns are usually filled with the abuse of Brahmins. On the death of Jotiba Fule, one Lokhande took up the lead in the matter This Lokhande, although a perfect numskull, has been honoured with the distinction of a Justice of the Peace by Englishmen for the simple reason that he has undertaken this important task of creating dissensions among his own countrymen. Careful observers will see that most English people assist these men in the above manner.
But the Deccan Brahmins alone are so (spitefully) dealt with. It will upon inquiry be found that no people in India are so greatly devoted to politics and are so persistent in applying their intelligence and ardour in that direction as the Deccan Brahmins are. The foreigners, therefore, deeming it to be inadvisable that the public should view with favour these scheming men, have by conferring honours upon such ignorant people made them adopt this attitude (of hostility to Brahmins). There is no doubt about this. This suicidal policy of theirs has been, is, and will be the cause of great detriment to us and will greatly benefit the foreigners.
BRAHMINS WRONGLY CHARGED
On this occasion I deem it necessary to controvert their opinions in this place. It is the stock argument of these ignorant men that the Brahmins lost the (Maratha) kingdom and that they are selfish. On the strength of these two charges they abuse the Brahmins to their heart’s content. The first charge about losing the (Maratha) kingdom is based on the maladministration of the country by Bajirao the Second. It must be within the memory of students of history that this Bajirao allowed foreigners to swallow up (his kingdom) by feasting Brahmins and by indulging in vicious habits. This Bajirao had never earned, and will never earn hereafter, a good name among Brahmins. There is no difference of opinion as to the fact that his acts were highly reprehensible and ruinous to the interests of the country.
But I ask these Brahmin-haters (the following questions) : Were the Maratha Sardars, such as Scindia, Holkar, Gaikwad, Bhosle, Satarkar and Kolhapurkar, dead and gone at the time Bajirao lost his kingdom ? Or, being alive were they, with bangles on their hands and sadis round their bodies, shame-facedly hiding themselves in their harems ? Or, had they become eunuchs by divesting themselves of their moustaches ? What was the matter with them ? The Maratha States cover nearly the whole of India, and yet how was it that they were not ashamed, on that occasion, to throw down their swords, shake hands with Englishmen, and declare themselves to be their friends ? If Bajirao was really loose in his morals, why did they not protest (against his conduct), throw him into prison and install a capable ruler on the throne ? On the contrary, while the far-seeing Nana Phadnavis was repeatedly advising them not to ruin the country by placing this dastardly Bajirao on the throne, it was the Scindia of Gwalior who espoused his cause and installed him.
This explains who it was that lost the kingdom. Although all of them were the Sardars of the Peshwa, they treacherously sided with the English and thus kept their State intact. How will they answer for this ingratitude ? All the Native States that are at present to be seen in India owe their existence to their disloyalty to their sovereign as well as to their treachery in siding with the English. Otherwise, the English would have swallowed them up long ago.
Perhaps some might say that they fell off from Bajirao because he was not a good sovereign. To such people I ask the question as to what they would have said of Moropant Peshwa, had he gone over to the side of Aurangzeb because of Sambhaji’s misconduct. If the history of the calamities which befell the country in the reign of Sambhaji, and after his death be read, it would convince you that those times were a hundredfold more troublous than the times of Bajirao. It is but proper to eulogize those who with perservance strenuously exerted themselves as for the welfare of their country during those times.
THE LESSON OF 1857 RISING
If Scindia and Holkar, who styled themselves the Sardars of the Peshwa, had exerted themselves as strenuously then, they would not have been reduced to their present plight and exposed themselves to censure. Is there a single descendant of the Peshwas, who were the real sovereigns of the country, now living in ignominy under a foreign yoke ? Bajirao handed over the kingdom to the English, and having retired to Brahmavarta passed his life there in devotion ; but his adopted son, Dhondopant Nana, as if with a view to wipe off the stigma cast on his father’s name, distinguished himself on the battlefield and departed to the other world along with his friends Bala Saheb, Rao Saheb, Tatya Tope and Lakshmibai of Jhansi.
Had Scindia and Holkar not resorted to treachery on that occasion they as well as ourselves (Brahmins) would not have been reduced to this plight. Even a Brahmin lady fought at that time, while men with beards and moustaches, whose ancestors served their masters with true whole-heartedness, fell off from their master’s son and went over to the English, the enemy of their sovereign, of their religion, and of their country. Could the meanness of the Marathas go further ? Think over this and do net needlessly raise a hue and cry against Brahmins.
THERE ARE BLACK SHEEP IN ALL CASTES
I do not mean to say that Brahmins have no black sheep amongst them. Like other castes they too have their black sheep. Are there no Marathas among you of the type of the Brahmin Natus who having gone over to the English are now enjoying a life of pleasure ? How many instances do you want ? As a rule, all those who are at present eating the crumbs of ease under the cool shadow of the English did at one time turn ungrateful to the Peshwa and were thus guilty of treason. They come from all classes and castes—Brahmins, Marathas and Mussalmans. There is no reason for one of them to laugh at the others.
Was not the ruler of Hyderabad independent at that time ? Why then did he remain indifferent ? Was it because of the Brahmin Bajirao ? Is there any Brahmin agency at work in Manipur, Burma and similar other States which are now being swallowed up by the English ? You revile the Brahmins without any reason. I for my part find fault with our evil stars. Infatuation precedes all (evil) things. Accordingly, divergent counsels having prevailed among the different Native States of India. The English could easily do what they liked.
THE REVOLUTIONARIES ARE BRAHMINS
Who should blame whom in this matter ? I, for my part, blame one and all. They, and they alone, who laid down their lives on the battlefield in measuring their swords with the English are free from any blame. Such worthy men are to be found only among the Brahmins. Even if you look to the present times, you will be convinced of what I say.
In 1857, Nana Saheb, (showed himself to be a Brahmin of this type), then Wasudev Balwant, and after that we two brothers, Damodar and Balkrishna Hari Chapekar. Excepting these, has any Maratha or Muhammadan become a martyr for his religion and his country ? According to the adage " The master is reduced to distress while thieves roll in plenty," the Peshwas have passed away, while these ingrates are still living and enjoying the jaghirs conferred upon them by the Peshwas. What sort of hell might have been created for (the punishment) of such men ? I do not wish to say anything further about these ungrateful wretches; for, my blood boils whenever I think of their treacherous deeds, and I much regret that we could not wreak our vengeance upon them.
We were burning with rage at Dinkarrao Rajwade, the late Diwan of Scindia. But we were disappointed when a few days ago we heard that he was dead. Now of course the execution of all our designs must be deferred to our next existence. May Heaven fulfil our desires in our future lives !
The second charge remains yet to be refuted, but I do not wish to enlarge upon that insignificant point here. In connection with this matter, I recommend my readers to peruse the criticism of the late Vishnu Shastri Chiplunkar on the " Lokahitavadi." Therein he has ably dealt with the subject.
In short, this anti-Brahmin spirit has spread amongst people of all castes. From my personal experience I know that this feeling is very strong among the Deccan Marathas employed in the regiments.