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"Patana" by Latari Kawadu Madavi's

Translated into English from Marathi BY Dr. K. Jamanadas On the Occasion of

Dr. Ambedkar Jayanti - 14th April 2000

Book Available for Free Download at :

Translator's Submission : When I was asked to preside over the function to launch this inflammatory
book in Chandrapur, which had already caused flutter in Nagpur, I was too happy to accept the invitation.
As I went on reading the book, more and more I got the feeling that this is "the" thing, which no other
Adivasi author had talked about. When I was asked to translate it in English, I very gladly consented and the
result is before the masses to judge.

It is said about translations, that more you try to make it beautiful less of fidelity is achieved. They can either
be literal or literary. I have tried to be more faithful sacrificing the beauty. "Patana" means flame, fire, flare,
blaze, glare, glow in Adivasi Koytur language. The book is full of it. The masses, rather than the "classes",
have to judge whether I could do justice to the original author, as the book is addressed to the masses.
Being a collection of articles written by him at different times, it has some repetition for which original author
has expressed regrets. Two chapters are not included in English "Patana", instead two new chapters are
added. With this exception, this "Patana" is as near the original as possible. All the views expressed are his
own, I have reproduced them though I personally have different opinions on some points. I hope I have
been able to bring to life the temperature and temperament of the original.

Adivasi is one the three groups, the post Buddhistic Hindu society has produced, as was brought out by Dr.
Ambedkar, the other two being criminal tribes and untouchables, and the author belongs to the group and
writes for them.

"Patana" stresses: Adivasis are not Vanavasis, a derogatory term coined by RSS to enslave Adivasis.

"Patana" demands the rights of Self Determination. It searches for its own identity and concludes that the
only "Indigenous People" is the recognition, they are striving for and all other terms are discarded.

"Patana" denies the Laws of Hindus based on Manusmriti and preaching inequality and craves for
implementation of their own egalitarian Laws.

"Patana" resents the slavery imposed upon them by the Hindu religion and revolts against it.

"Patana" describes how the Adivasis are killed by Adivasi police in the name of "Naxalite movement"

"Patana" denounces the Hindu gods and eulogizes the Adivasi king Ravana as their ideal, the King whom
the Hindus all over India, more so in North than in South, burn publicly with much fanfare in a grand
ceremony in the name of Ramlila.

Lastly, "Patana" establishes its connection with Ambedkarism and finds solace for his people in the
teachings of the Buddha.

A peep into the history of Adivasis may be useful to understand "Patana".

Adivasis are post Buddhistic

Some scholars believe that present day Adivasis are the survivals of the Neolithic Age, being driven into
hills and forests by later Aryan invaders and they are at present represented by the Gonds, Bhils, Santhals,
etc. and a number of superstitious along with the worship of manes and spirits and Phallus images of stone
and wood and the use of amulets, beads, sacred threads, shells, stones, etc., for curing diseases and
keeping away the evil spirits can be traced to the Neolithic period. [Mahajan, "Ancient India", p. 28 ff.]
But it is far from the truth. Sociologists do not believe that the present S.T.s are that ancient, as mentioned
by Nadgonde, who avers that sociologists neither think them to be the most ancient society nor the most
original residents. [Nadgonde, p.2]

At the time of rise of Buddhism, the society was so much intermixed that no trace of "pure" Aryans, or pure
Dravidians for that matter, was left. Rhys Davids has observed:

"It is generally admitted that there are now no pure Aryans left in India. Had the actual custom been as strict
as the brahmin theory, this would not be so. ... in Northern India the ancient distinction, Aryan, Kolarian, and
Dravidian, cannot, at the time of the rise of Buddhism, any longer be recognized. Long before the priestly
theory of caste had been brought into any sort of working order, a fusion, sufficient at least to obliterate
completely the old landmarks, was an accomplished fact ..." [Rhys Davids, "Buddhist India",p. 59]

Dr. Ambedkar also has expressed the similar opinion. It follows, therefore, that the creation of S.T.s is a
post Buddhistic phenomenon, and the present day Adivasis are descendants of population, who were called
Naagas and were Buddhist by faith, and after the fall of Buddhism were degraded to the present status by
the ruling priestly class because Naagas had the enmity with the Aryans, did not worship Aryan Gods, did
not perform yajynas but were devotees of Arhats, and Chaiytas.

Be it, as it may, the main point is whether they identify themselves with Brahmanic traditions and norms or
Buddhistic. "Patana" strongly favours the latter.

Indus Valley civilization was not of Aryans

There was a time that the Brahmins as late as Tilak, took pride in projecting themselves as conquers. But
post-Tilak Brahmanic scholarship, after the exploration of Indus valley sites by 1921 to 1927, coinciding with
the rise of RSS, is bent on proving that Aryans are the original residents of India and that there was no
"Aryan Invasion". They try to prove that Aryans were a civilized people and were the builders and not the
destroyers of Harrapan Civilization. What is the reason, that they wish to somehow prove this? To us, it
appears that, since Mahatma Jotirao Phule criticized the "Arya Bhats" for the atrocious behaviours of these
people towards "shudras and ati-shudras", in this "Land of Bali" - Bali Sthan -, and organized the masses
against the Aryabhats, the latter felt that they will loose the supremacy, which they had achieved and very
jealously guarded. So it became eminent for them, they prove that they are not aliens, they belong to the
soil, and that Aryan Invasion is just a myth. Voluminous literature is being created by them and every
method is being used to promote through the media, print as well as electronic, to put forward this view. Not
withstanding all this, it was the Naagas who were the original residents of this land and Aryans were the
invaders. That is the verdict of the history. Aryans proudly mention the cities burned by them in Saptsindhu,
they also declare name of Rishi who championed to cross Vindhyas and pave the way for invasions in
South India in later times, do they mention any name who went to west to invade? Afterall, people always
migrate from barren land to "greener pastures", not vice versa. Why should Indians migrate to deserts and
unfertile lands of middle east with inhospitable climate?

India was land of Naagas and its language Tamil

Who were the people inhabiting India during the Indus Valley Civilization? The modern scholars think that
the Dravidians are the descendants of people from Harrapan Civilization. In their opinion, "...the creators of
the Indus civilization were the forefathers of the Dravidians, who today mainly inhabit southern India."
[Karan Sing and Daisaku Ikeda, "Humanity at the cross roads", p.2]

Like many others like Gail Olmvet, Datta Ray Chaudhari and Majumdar also opine that, the main basis of
Indian social cultural system is presumed to be Vedic Culture. This presumption is baseless, and
unacceptable. There is no doubt that, the Indus valley culture played a great role in the development and
preservation of Indian culture. [Kosare, p. 263]

Dr. Ambedkar's views

The following points emerge from his writings:

1. Undoubtedly the Naagas were non-Aryans. Vedic literature reveals a spirit of conflict, of a dualism, and a
race superiority between two distinct types of culture and thought. The mention of the Naagas in the Rig
Veda shows that the Naagas were a very ancient people.

2. Naagas were in no way uncivilized people. There was a very close association by intermarriage between
them with the Royal families of India. Not only did they occupy a high cultural level but they ruled a good
part of India.

3. That Andhradesa and its neighborhood were under the Naagas during early centuries of Christian era is
suggested by evidence from more sources that one. The Satvahanas, and their Successors, the Chutu Kulu
Satkarnis drew their blood more or less from the Naaga stock.

4. Contrary to the popular view that Dravidians and Naagas are the names of two different races, the fact is
that the term Dravidians and the Naagas are merely two different names for the same people.

5. The word 'Dravida' is the Sanskritised form of the word Tamil. The original word Tamil when imported into
Sanskrit became Damila and later on Damila became Dravida. The word Dravida is the name of the
language of the people and does not denote the race of the people.

6. The thing to remember is that Tamil or Dravida was not merely the language of South India but before the
Aryans came it was the language of the whole of India, and was spoken from Kashmere to Cape Camorin.
In fact it was the language of the Naagas throughout India. ["The Untouchables", pp. 56, 58, 59, 63, 66, 75]

Tribals are Naagas

By study of stupas at Sanchi and Amaravati, Fergusson describes mainly two types of persons worshiping
Buddha and being disciples of Buddhism. Turanians are the Dravidians, also termed the Naagas, whom we
now know as aboriginal tribal population. The people, whom Fergusson referred to as "Hindoos", were
Buddhists, as he himself clarifies: "... the sculpture meant to represent the inhabitants of the province now
known as Upper Bengal, more specially of the districts of Tirhoot and Behar, which were assuredly the
cradle of Buddhism. ..." [Fergusson, p. 225]

The people who are associated with Buddha in both the stupas of Sanchi and Amarawati, are the mixed
race of Bengal, with some Aryan blood, but mostly which was mixed with the aboriginal tribes of Bengal
before Aryan invasion. That the Buddhism could rise on its ruins, is the evidence of it.

Another important question is, Are the people who wear the snake hoods are as same race or not.
Fergusson believes that the difference is only artistic, they are the same people but of two different nations.
He explains that these are the aboriginal tribes.:

"The people whose manners and customs appear to present the closest affinities with what we found on the
monuments, are those known as the Gonds and other closely allied tribes inhabiting the country to the
south of the Vindhya hills. From their language we learn that they were allied to Dravidians, now occupying
nearly the whole of Madras Presidency, ..." [Fergusson, p. 225]

After careful study of figures, Fergusson comes to conclusion that people with snakes are the Naaga
people. [Fergusson, p. 192]

Brahmanic traditions do not depict correct picture

It is now well recognized that Brahmanic books try to depict the superiority of Aryan / Sanskritic / Brahmanic
culture and ignore the vast population, which had always been against this culture. Prof. Rhys Davids, aptly,
points out this mentality:

"It is the accepted belief that it is in the literature of the Brahmins that we find the evidence as to the
religious beliefs of the peoples of India in the sixth and seventh centuries B.C. This seems to me more than
doubtful. The priests have preserved for us, not so much the opinions the people actually held, as the
opinions the priests wished them to hold. ... What they have done they have done accurately and well. But
the record they have saved for us is a partial record. [Rhys Davids, "Buddhist India", p.210 ]

Brahmanic scholars of today like to denounce the European scholars, and resort to their wholesale
condemnation and attribute them the ulterior motive of conversion to Christianity. But it was a "third party
justice" for the dalitbahujans, for whom these foreign authors are more impartial than Brahmanic, who
definitely have motives of domination, which dalitbahujans are fully convinced of, by their own daily

Forest folks were looked after by Ashoka

An account of his Kalinga conquest and its effects is given by Ashoka himself in Rock Edict XIII. About the
forest dwellers he said, in the edict:

"Even upon the forest-folk in his dominion, His Sacred Majesty looks kindly and he seeks to make them
think aright, for, if he did not, repentance would come upon His Sacred Majesty. They are bidden to turn
from evil ways that they be not chastised. For His Sacred Majesty desires that all animated beings should
have security, self control, peace of mind and joyousness." [Mahajan, "Ancient India", p. 276]

Why Ashoka was sympathetic towards Adivasis is explained by todays Adivasi scholars: because "he was
himself of the same blood", says Venkatesh Atram (as well as L.K. Madavi.) [Venkatesh Atram, "Gondi
sanskuti che sandarbha", p. 51]

Naagas flourished before Guptas

Among the important monarchies flourishing before the rise of Guptas, the most important were the Naaga
dynasties, and also many Republics. They were scattered all over India, as proved by literary, epigraphic
and numismatic evidence. Vidisha, Kantipuri, Mathura and Padmavati were all Naaga powers, according to
Puranas. We know from inscriptions, that Bharshiv Naagas came into power after fall of Kushanas. We
have some coins of Bhava Naaga of Padmawati. In Puranas nine Naagas are mentioned by name.
Powerful King Virsen of Mathura was also perhaps a Naaga. Guptas flourished by marriage of
Chandragupta I (319-335 A.D.), with princess Kumar Devi of Licchavis, whom Manusmriti had condemned
as "Vratya Kshatriyas", and Kaumudimahotsava as "Mlenchhas". Allahabad Pillar inscription mentions of
marriage of Chandragupta II (375-414 A.D.) with a Naaga princess Kuveranaga. Thus though the Guptas
rose to power with the help of Naagas, they terminated Naaga kings like Ganpati Naaga and Naagsena,
and most of the Naaga republics. [Mahajan, Ancient India, p. 406 ff.]

Republics of Tribals were destroyed by Samudragupta

The disappearance of the republics about 400 A.D. was due to the imperialism of the Guptas, according to
Jaiswal, who said, "Samudragupta, like Alexander, killed the free spirit of the country. He destroyed the
Malavas and the Yaudheyas who were the nursery of freedom and many others of their class." As Dr.
Altekar pointed out, even after Samudragupta (335-375 A.D.), the republics of the Malavas, the Yaudheyas,
the Madras and the Arjunayanas maintained their existence and autonomy, though now, under suzerainty of
Guptas. However, the leadership became hereditary, and under those circumstances the republics
disappeared and monarchy became the general rule. [Mahajan, "Ancient India", p. 201]

The Pala Period

Many people are under a wrong impression, that after Harshavardhana in seventh century A.D., there were
no Buddhist Kings. They conveniently forget that Palas ruled for four centuries, and they ruled nearly whole
of north India. They were staunch Buddhists and no Brahmins were left after their reign in Bengal, so the
Senas, who came after Palas, had to import the Brahmins, for yajnyas.

The area under control of Palas is the area of Naagas and is now an Adivasi tract. It was from Palas that
the Buddhism finished, or mostly so. So they are the last remnants of Buddhism. Therefore, their history
deserves special study by the Buddhists. That is why the main tribal belt extends from North East
Provinces, lower Bihar, some parts of Bengal, some parts of Orissa, Madhya Pradesh, Chatisgadh and
Bastar and adjoining parts of Maharashtra and the parts of Andhra? The relationship of Pala kingdom with
Adivasi tracts is not discussed by any of the scholars. After independence, the tribal regions within the old
Pala kingdom to the east of Bangladesh are put in Schedule VI and regions to the west in Schedule V of

The Adivasi scholars start the history of Adivasis from the Gonds kings in Sirpur in Andhra, and in old
Chandrapur district, which is now divided into two, and in Bastar and Chattisgadh and Madhya Pradesh etc.
Some people like to connect themselves to the people of the neolithic age, as if nothing has happened in
the mean time. Then they are silent about the period in between. They not only remain silent, but do not try
to understand the reasons why their history is ignored by the Brahmanic scholars. But even then, from
scanty references, it is possible to reconstruct the history of tribal population in the area.

A mention is made about Tribal kings as Naaga kings in post Harsha period in Madhya Pradesh. The Tunga
kings, Jayasimha, ruled over the whole of Gondama (or Gondama) which is sometimes specifically referred
to as Eighteen Gondama. Gondama has been taken to mean the Gond tribe, but it probably denotes a
territory, which was perhaps the entire hilly tract extending from Bonal and Barma in the north up Jeypore in
the Visakhapatnam District in the south. [Imperial Kanauj, p.77 ]

An account in a book by the poet Padmagupta, of the court of a Paramara king, Navasahasanka
Sindhuraja, is considered historical and it narrates how a Naaga king ruling south of the Narmada sought
help from Sindhuraja against a neighboring demon-king named Vajrankusa, and gave his daughter
Shashiprabha to him after their killing the demon king. It is suggested that the Naaga king was a chief of the
Naaga dynasty ruling in old Bastar State, and the demon-king was a chief of the Non-Aryan Mana tribe of
Vajra, modern Wairagarh, presently in Chandrapur District of Maharashtra. [Imperial Kanauj, p.97] Also
mention is made of Vijayaditya II, coming into conflict with a Naaga king probably of the Bastar region.
[Imperial Kanauj, p.134]

The Pala Kingdom comprised tribal areas

After the death of Harshavardhana, the Brahmins regained the lost prestige and started converting people
to Brahmanism through the means of force by creating small principalities. The empire was broken down
and only small feudatories under the newly created Rajput clans started appearing. R. C. Majumdar,
explains how the Palas stopped this political disintegration of Bengal resulting in anarchy and confusion for
more than a century after the death of Sasanka (c.637 A.D.), the king of Bengal and strong enemy of
Buddhism - one who uprooted the Bodhi tree at Gaya - and enemy of Harsha, and how in the middle of the
eighth century A.D., a heroic and laudable effort was made to remedy the miserable state of affairs.
Realizing at last, that all the troubles of masses were due to the absence of a strong central authority, the
numerous chiefs exercising sovereignty in different parts of the country did set up such a regime by
voluntary surrender of powers to one popular leader. This shows no small credit upon the sagacity and
sacrifice of the leaders of Bengal who rose to the occasion and selected one among themselves to be the
sole ruler of Bengal to whom they all paid willing allegiance. Majumdar comments:

"... It is not every age, it is not every nation that can show such a noble example of subordinating private
interests to public welfare. The nearest parallel is the great political change that took place in Japan in A.D.
1870. The result was almost equally glorious and the great bloodless revolution ushered in an era of glory
and prosperity such as Bengal has never enjoyed before or since." [Majumdar R. C., "The Age of Imperial
Kanauj" HCIP vol. IV, p 44]

The hero was one Gopala (c. 750-770 A.D.), whose early accounts are uncertain, but he came to be known
as a Kshatriya and was a Buddhist. All his successors also were Buddhists and the dynasty ruled over a
vast area for about four hundred years. The "bloodless revolution", was no doubt religiously motivated. This
was also the time when Tantrika Buddhism made its appearance, and the religious leadership passed on to
the lower castes in the society, to such an extent that after the fall of Palas, their successors had to import
the Brahmins for performance of yajnyas.

After Gopala, his son Dharmapala (c.770-810 A.D.), was a hero of hundred battles, and had assumed full
imperial tiles, holding a most magnificent durbar at Kanauj, to proclaim himself as the suzerain. Vassals
attending durbar, among others, were the rulers of Bhoja, Mastsya, Madra, Kuru, Yadu, Yavana, Avanti,
Gandhara and Kira, who uttered acclamations of approval "bowing down respectfully with their diadems
trembling." He is described as the "Lord of Northern India" "(Uttarapathasvamin)." [Majumdar, ibid., p.46]

He was ruling over a vast territory. Bengal and Bihar, which formed its nucleus, were directly ruled by him.
Beyond this the kingdom of Kanauj, roughly corresponding to modern U.P., was a close dependency,
whose ruler was nominated by, and directly subordinate to, him. Further to the west and south, in the
Punjab, Western Hill States, Rajputana, Malwa and Berar, were a number of vassal states whose rulers
acknowledged him as their overlord and paid him homage and obedience. According to tradition preserved
in the "Svayambhu-Purana", Nepal was also a vassal state of Dharmapala. [Majumdar, p.47]

His grateful subjects fully realized his greatness and sung in his praise all over the country. He was great
patron of Buddhism and founder of Vikramshila University, named after his another name, and a great
vihara at Sompuri in Varendra. He also built Odantpuri Vihara in Bihar as per Tibetan sources, though credit
is given to his father or son by some scholars. Great Buddhist author Haribhadra flourished during his reign.
Majumdar laments that his greatness, though sung by masses, "it is irony of fate that he should have been
forgotten in the land of his birth but his memory should be kept green in Tibet." [Ibid., p.49] What is so
strange about it? It had always been the practice of Brahmanic scholars to kill the memory of great non-
Brahmanic dignitaries by non-mention, and if we may say so, it continues even today. No non-Brahmanic
king is remembered by the priestly scholars of this country. Chandragupta Maurya is remembered in a
fiction "Mudrarakshasa" written thousand years later; Ashoka is remembered by his edicts and credit of
identifying Ashoka of Cylonese chronicles with Piyadassi of edicts goes to James Prinsep; Kanishika is
remembered by his coins, Chinese sourses and Buddhist MSS, and "Buddhacharita" of Ashvaghosha; King
Milinda by foreign accounts and Harshavardhana mainly by Huen Tsang's writings. For the elites of this
country, even Alexander the great never existed. What a record!

Dharmapala's son Devapala ruled for about forty years. He was a great patron of Buddhism like his father,
and his fame spread to many Buddhist countries outside India. Devapala granted five villages on the
request of Balaputradeva, a king of a powerful Buddhist Dynasty, in the East Indies, in order to endow a
monastery at Nalanda. Another record informs us that a learned Buddhist priest, hailing from Naagarahara
(Jelalabad), received high honors from Devapala and was appointed the head of Nalanda monastery.
[Majumdar, p. 52]

After Devapala, glory of Pala empire declined. Though to a large extent, Mahipala tried to restore it. The
Brahmanical dynasty of Senas overtook them. Senas, had to import Brahmins to their kingdom from other
Brahmanical areas and start the infamous "Kulin" system, to reestablish Brahmin supremacy.

The reason why we like to stress the importance of the history of Pala Kings, is that they were Buddhists
and their subjects were Buddhists, and at the present time, the area under the influence of Pala kings is the
exact area which is occupied by the present day Adivasis. This shows that they were reduced to their
present state, after the fall of Palas, due to neglect by and the atrocities of the Brahmanical forces during
post Pala period. Though the miseries of Tribals had started with the rise of Guptas, they had no protector
left after the fall of Palas.

Rajputs came from Tribals

In North India, Rajputs were made on the Mount Abu, by a purificatory yajnya and four important dynasties
were created to physically oppose the Buddhists and accept the supremacy of Brahmins. Some were
remnants of Hunas and some were Tribals. But the Brahmins took special precaution to limit the admittance
to Rajputs to only a few important people, and the rest were remaining as ordinary castes, as explained by
Balkrishna Nair.

Giving example of House of Mewar which played important role in political and military history of India for
centuries to come, and gave heroes like Bapa Raval, Rana Sanga, and Rana Pratap, Stella Kramerish

"Formerly they (Bhils) ruled over their own country. This was prior to the arrival or Rajputs. The Rajputs, the
'sons of king', invaded the country, subsequently Rajasthan in about sixth century A. D. They became
Kshatriyas, the nobility par excellence of India. Some of these Rajput princes, including the most exalted of
them, the Rana of Mewar, at the inception of their rule, had their foreheads marked with the blood of a Bhil.
It was drawn from his thumb or big toe. This was an acknowledgement of the precedence of Bhils as rulers
of the country". [Stella Kramerish, "Selected writings of Stella Kramerish", Philadelphia Museum of Art,
1968, p. 90; fn:- Koppers, "Die Bhil", p.14]

It is well known that in times of distress, Rana Pratap was helped by the Adivasis to recapture his lost

In Southern India, the rite performed for purification, conversion, and initiation into awarding Ksatriyahood
was called "Hiranya-garbha mahadana" and the king was designated as Hiranya- garbha-prasuta, i.e. "one
who performed the sacred rite of hiranya-garbha which consists in the performer passing through an egg of
gold which was afterwards distributed among the officiating priests". [D. C. Sircar, 'The Classical Age', HCIP
vol. III, p. 225]

The Hiranya garbha prasuta kings of South India belong to the dynasties of: (1) Ananda gotra connected
with Chezarla (2) Vishnukundin connected with Srisaila (3) Chalukyas (4) Pandyas and (5) Rashtrakutas.
Most, if not all, of them were Buddhist Tribals, but after accepting Brahmin supremacy they fought with
Buddhist Palas as well as among themselves, thus instituting a tripartite struggle for centuries, till they all
handed over the political reigns of the country to Muslims and the leadership of whole population, now
termed "Hindus", passed to Brahmins instead of victor Muslims.

With their conversion, all their deities got converted into Brahmanic deities, like Jaganath Puri, Pandharpur,
Ayyapa, Draksharama, Srisailam, Badrikeswara and many more including Tirupati.

The Buddhist connection of Adivasis

Right from the birth of the Buddha Tribals are related with Buddha. Adivasi scholars have stressed that
Buddha and Ashoka belonged to their stock.

The stupas of Sanchi in the North and Amravati in the South have got numerous bas reliefs having tribal
population, as mentioned earlier, showing them to be the worshipers of the Buddha.

The great temples of present day Hindus were coopted as Buddhist shrines for the Brahmanic use and
stories built up to obtain the consent systems of original worshipers in the Puranic legends. Even the
Brahmanic traditional accounts mention that the God at Jaganatha Puri was being worshipped by tribal
chieftain and was brought to Puri and interned in the wooden image as a "Nabhi Padma" which is believed
to be a tooth of Buddha..

Chenchu Adivasis even now have rights in the temple of Srisailam, and they call Siva as "Chenchu
Mallaiah", worship him as husband of a Chenchu woman. The Buddhist centers like Nagarjunkonda and
Srisailam were destroyed under the direct supervision of Adi Sankara, and now Chenchus, poorest of all
Adivasis as Ambedkar mentions, have to be content with Brahmanic depiction of Parvati as a Chenchu

As R.C.Dhere expounded, Vitthala of Pandharpur in Western Maharashtra was a deity originally of

"Dhangar" Adivasis and was Buddhist and is now brahmanized.

Venkateswara of Tirupati is also depicted as a Tribal youth marrying a tribal damsel "Padmawati", and the
consent system was obtained by Ramanuja by putting a plaque of Padmavati in the neck of Venkateswara
and worship is through the tribal goddess of "Almel Mangai", now brahmanized to Padmavati.

Tribals worship Danteswari and are disciples of Jagannatha of Puri

The tribal population of Bastar, known as Madiyas, as is well known, are Naagas, and they were referred to
as Naagas in inscriptions. What is not well known is that they have a Rath Yatra, very much like that of Puri.
As explained by us in "Tirupati Balaji was a Buddhist Shrine", both Rath Yatra and Puri Temple are of
Buddhist origin. Also the name "Danteswari" of their deity is strongly suggestive of "Dantpura", where Tooth
Relic of the Buddha is being worshiped, which now is Jagannatha of Puri.
Bhai Mahavir, attended Dushera festival of Madiyas, and describes it as "a Dussehra without any mention of
the Ramayana". Even the date of Dushera is significant, as prior to Ambedkar's conversion to Buddhism in
1956, the Hindu Panchangas used to depict Dushera as the date of birth of the Buddha, though Buddhist
tradition places it on Veshakh full moon day. He writes:

"While for a large part of the country, Dussehra gets its name from the victory of Ram over the 10 headed
Ravana, ... in Bastar we have none of this. There is no Sita abduction, no Hanuman search mission and no
Ram-Ravana battle. You do not see the spectacle of any effigies of Ravana, Kumbhakarna and Meghnath
going up in flames as its finals. In fact, when this idea was mooted once, tribal leaders did not welcome it."

Mahavir explains how Baster's Dussehra is connected with their own favourite deity, Danteshwari, unknown
elsewhere. The festival, lasting virtually for two and a half months, is not mere entertainment, but a genuine
religious practice and an essential part of their culture and philosophy.

Ratha Yatra being the main part, its preparation starts early, and different villages having well-designated
duties of fetching wood meant for specified parts of the Rath. It is pulled with long ropes by about 500
Madiya Tribals of Kilpal, a privilege they jealously guard.

The fourth ruler of Bastar, Raja Purushottam Dev, who ascended the throne in 1408 AD, performed
Dandavat (prostration) pilgrimage from Baster to Jagannath Puri, offered lots of precious gifts with one lakh
gold mohurs to temple, and started the Ratha Yatra. Like in several states, the practice continued till the
tragic death of Pravinchandra Bhanjdev. Now only the chhatra and the chief pujari of Danteshwari temple of
Jagdalpur ride it. All the tribes bring their favourite deities with their chhatras to the courtyard of the royal
palace. The whole town is out jostling to watch the gigantic chariot being pulled by hundreds of tribal

The tribes of Bastar are no Vaishnavites (vegetarians), they are devotes of Danteswari, though their
Danteshwari Temple, at Dantewada, in Bastar, has an idol of Nandi and an image of Siva. The Rath Yatra
commences with a goat sacrifice, and no less than five goats are sacrificed by the time the festivals
conclude. [An article "Without Ram or Ravana" by Bhai Mahavir in "Indian Express", Nagpur, 4.12.99]

Why the Adivasis Struggle can not succeed in Hindu India

About the condition of all these Adivasis, less said the better. Whereas the Tribals in VI schedule are
fighting a loosing battle against the Manuvadi social order, those in other areas are fast getting hinduized
and accepting the Brahmanic values, and pessimistic about their struggle.

The main question is why they are not getting any success in their struggle. The reason as explained by
Kanshiram, long time back, is that they are fighting isolatedly and the reason is that they do not like to
identify themselves as one of the co- sufferers among the multitudes of castes suffering under the tyranny
of Brahmanic social order. He appeals to them to organize their struggle together with these multitudes
under one banner. [Adivasi-Bharat ke Mulnivasi, hindi, p. 10]

The "Patana" is a great attempt at that. It deprecates all the consent systems being built up by the
Brahmanic forces at the sanskritization of these Adivasis, and alienating them from co- sufferers. The
process of Sanskritization has not helped any society in the past and it will not help the Adivasis. That is the
message of "Patana".

Ekalavya can not be our hero

The last Chapter of "Patana" practically sums up all his views. A special mention must be made about his
denial of Ekalavya as a hero. A powerful consent system has been built by Brahmanic scholars in the name
of Ekalavya. All the text books since my childhood mention Ekalavya as the "Ideal sishya" by cutting his
thumb away at the orders of Drona as a Guru Dakshina, for the education NOT imparted by him. And Drona
is depicted as ideal "Guru" as prestigious Awards in Sports are named after him. "Patana" condemns this
story and declares that such Adivasis can not be our leaders and heroes.
The important question is why Drona refused to teach Ekalavya. Shard Patil [ramayan maha bharatatil
varna sangharsha, (marathi), p. 6 ff.], who condemns the recent authors trying to justify not only the refusal
by Drona to teach a "Nishada" but also his demanding the thumb, explains: Mahabharata (1.131.31-32)
calls Ekalavya a "Nishada" prince. Nishada being a sovereign non-aryan "Gana", i.e. tribe, and as no gana
could exit without its own specific initiation (upnayana), why did Drona decline to teach Eklavya? Sharad
Patil mentions Mahabharata provides the answer:

After Ghatotkacha gets killed by Karna, Drona Parva mentions, Krishna tells Arjuna that Haidimba
Ghatotkacha, and Nishada Ekalavya were the "haters of Brahmins and Yajnyas". (MB 7.181.2,17-21,27).
Krishna tells Arjuna that he killed Ekalavya before the war, and if Ghatotkacha would not have been killed
by Karna, Krishna would have been required to kill him. (MB

Thus, one who was the senior most among the Pandavas, was a great support to them like Bhima and who
sacrificed his life for the sake of Pandavas was to be killed by Pandavas themselves, observes Sharad Patil
and condemns Drona for asking and Ekalavya for giving his thumb, and calls Ekalavya as "bhatallela",
which is abusive way of saying Brahmanized.

"Patana" does the same thing by refusing to accept Ekalavya as our hero. Time has come to demand the
name Drona be scrapped away from prestigious Sports Award, in secular, democratic Republic of India.


Rashtriya Swayamsevak Sangha (RSS) had aimed at collecting of Rs. 50 million for the purpose of
conversion of Adivasis to Vanvasis on national level during the period 28th March to 5th April. This was the
one point programme to collect this fund from the higher dignitaries in the country like former President,
former Vice President, former Prime Minister, former Chief Justice of Supreme Court etc. In every village
contributions were collected in sealed boxes in small amounts of one rupee through small school children. I
had condemned this collection in an article on 12th April, 1998.

Conversion of Adivasis to Vanvasis means their conversion to Hinduism. According to Article 25 of

Constitution of India, Adivasis are not Hindus. Those who are Hindus are not Adivasis. This was recognized
by the Nazivadis here. When on International level the year 1993 was being celebrated as an year of
Indigenous People, they declared that there are no Indigenous people in India and refused to give this
status of Mulnivasis to Adivasis. Claiming the supremacy of his own race, Hitler had killed thousands of
Jews in Germany. He had his inspiration from the idea of "moksha" of Hindus, and the idea of making
Vanavasis out of Adivasis is a Nazi act. It might be less painful to die once and for all, but to become
Vanavasi out of Adivasi is a protracted process going on for thousands of years and is extremely painful
and is going to destroy the future generations of Adivasis. While this process is going on, the Adivasi is
prostrating and getting bound by fetters of slavery. Adivasis must realize that it is better to shoot oneself in
head that to accept oneself to be called a Vanavasi. Such slave mentality is taking shape among the
Adivasis and it is necessary to burn such ideas in "Patana", the flame.

With the aim of achieving a status of powerful nation, the blasts at "Pokharan" were conducted by Indian
Government, affecting the Adivasi Bhils to radio active radiations, killing the gullible, simple Bhil Adivasis.
Women had abortions, children became blind and disabled. Before dropping the nuclear device on
Nagasaki and Hiroshima in Japan, Americans had tested it in Nevada region of Red Indian Adivasis of
America causing their massacre and destruction of their generations. Adopting same policy, after killing
these Adivasis in the name of Tests, the BJP Govt., shirking responsibility says, "Again Buddha smiled" to
divert the attention elsewhere. If Buddha would been alive, how much agony he would have suffered by this
is beyond imagination.

On international level, Adivasis are removed from the definition of violation of human rights. And as a result
Adivasi is facing exploitation like murders, rapes, starvation. If he defends himself, he is declared a Naxalite
and killed by Adivasi police specially recruited for dealing with Naxalites, with special funds, and Adivasi
police are killed by such Adivasis.

Adivasis are not within Hindu fold, the agents of religion are hounding within Adivasis to entrap them in their
religion by orders of religious Supremoes. While there is not a slightest mention of Adivasis in National
Anthem, they have been ordered by the Sangha to sing "Vande Mataram". A struggle has been started in
Gujrath between the Bhil Adivasis who got converted to Christianity with grain, cloth and Cross with those
who were converted to Vanavasi Hindus, making them workers of Bajrang Dal. Whether he is Hindu or
Christian, for the existenceless Adivasis, it makes no difference. But Christian Adivasis are being attacked
and depressed by Vanavasi (Hindu) Adivasis. The newspapers all the world over, decried that Christianity is
endangered, but nowhere it was mentioned that Adivasi Bhils are attacked. But there is one question facing
Adivasis, who do not believe in God - for which both Hindus and Christians are amazed - is that both Hindus
and Christians believe in God, then what the dispute is about.

Adivasis demand that the term "Mulnivasi" be incorporated in Indian Constitution removing all existenceless
terms like Vanavasi and S.T.s etc. The difference between Mulnivasi and Adivasi is same as between a live
person and a dead one. The concept of Mulnivasi is revival of generations of Adivasis. It incorporates the
rights of self determination and are experiences of Freedom.

It is my honest attempt to project the problems of extreme exploitation and educate the callous Adivasis to
make them aware of their misery and prepare them for struggle. I happy to present such "Patana" to you in
a new book form. All articles are published before in various papers, therefore for the repetition has
occurred, which the readers will excuse me for. I thank all those who motivated me to compile these in book
form, specially Prabhakar Kondbattunwar, Loknath Yashwant, Arun Asatkat, Chandrakant Shivankar. I also
thank my wife Lata, and my friends Shankarraoji Uke, Dr. Rajesh Surpam and Dnyaneshwar Sayam, and
Bali Khaire for drawings.

Latari Kawadu Madavi Nagpur, 25th March 1999

Chapter 1.
Adivasis are real owners of this land

The first owner of the land on the face of this earth is the Adivasi. He has got the natural born rights of
citizenship. Such a first citizen in this country is today being denied the identity of an "Indigenous". Land,
water, natural resources are all natural rights obtained by an Adivasi but today he has nothing and is
completely poor. An Adivasi who is the first owner of this land has become the slave in his own land. Those
who do not have anything to give away, become revolutionaries. But for this to happen, he has to become
aware of his own existence. Then and only then he can revolt against those who denied his respect and
reduced him to slavery and thereby free himself from the slavery imposed on him. The Indian Adivasi is
following the system imposed on him by the others. Without, in any way revolting and denying the slavery
imposed by the name of "Vanavasi" on him, we do not see him coming on the streets. He accepted the
denial of his own existence.

The Ruling Class Tyranny

The ruling class in this country is fully expert in well planned manner the Adivasi original owners of this land
by keeping him in darkness about his originality. It is plan that energy requires to awaken self respect
among Adivasis is not obtained by them. But the Adivasi is ignorant that he is being slaves by making him
Vanavasi. Why the Adivasi is made Vanavasi? The answer to this question is if the Adivasi is called Adivasi
or Mulnivasi, (Indigenous) then a background is created for the social struggle against the established
system. Whenever the Adivasi becomes educated and awakened of his being indigenous and prepares
himself to snatch back his glorious powers given by nature to him then the rulers will have to suffer the
deprivation of political powers which is being enjoy by them for centuries, therefore, a movement has been
started on the national level of making the Vanavasi out of Adivasi and that they should forget their
indigenous originality by accepting this terminology is the main motto of this movement.

What is meant by Vanavasi?

Vanavasi is a link in the fetters of slavery imposed on the Adivasi of the independent democratic India and
clearly mean "alien amongst us'. As a matter of fact, the concept of Vanavasi originates from the Puranic
literature of the "Hindutva". The word Vanavasi has got the connotation of punishment or fine. As per stories
of Ramayana and Mahabharata to send Rama and Pandvas for "Vanavas" has got political background. But
in the Adivasi culture of Gana system the concept of Vanavasi is totally denied as one who has no relative
or parents, one who is orphan, one who wanders from place to place, one who begs from door to door, he is
the Vanavasi. In the villages some body who does anti-social activities is condemned to go to the forests
and such a person is called Vanavasi. In the Nomadic Tribes of "Nandiwala", a person leaving his house
and family for a month and roaming around with cloth of jute is called Vanavasi. During this period he uses
no footware and sleeps in the forest. Even this concept comes out of the blind faith.

There is no concept of Vanavasi among Adivasis

The above concept of Vanavasi originating from the Puranic literature of Hindutva does not apply to the
Adivasis. According to the judgment of Adivasi Gana Panchayat there is never a punishment of sending
anybody to the forest. The judgment of Ganapanchyat is taken in a democratic way against his punishment
by asking him for a feast to community. There is no concept of begging among the Adivasis unlike the
concept of Hindu society. Neither there are any beggars among Adivasis. Even then this concept of
Vanavasi is strongly imposed as punishment upon the innocent Adivasi society, as if it is Crucification of
Jesus Christ in the modern times.

In olden days untouchable was called Harijan and Adivasi was called Girijan. Both these words are of the
same type. Giri means hill or forest, so Girijan means the people living in forest, which means Vanavasi.
The word "Harijan" is banned by law. It is necessary similarly to ban the word "Vanavasi". The laws in this
country are of Hindus and Adivasi is not Hindu, neither the laws of Hindu are applicable to him, therefore
the ban on the word Vanavasi will not hamper the justice.

"Vanavasi" is a burden of slavery put on the Adivasi

Adivasi speaks of his identity as the original resident of this land, and tells that his religion is different from
Hindu religion. He has got "Gana", which is out side the walls of the castes. He has got special language
and the genes in his blood are also different from those of the Hindus. When he avers this, the established
social order gets severe blow. If Adivasis are a indigenous people, then what is our position? This question
is being faced by the lieutenant of the Sangha. When Adivasi is called an "Adivasi", a duality is created
between "us" and "them". If Adivasi is indigenous then we become aliens, and this duality can be stopped
by making Vanavasi out of Adivasi. This idea first came in the mind of Balasaheb Deshpande, a disciple of
Dr. Hedgewar and on 19th December 1952 he establish a Vanavasi Kalyan Ashram. As a matter of fact
Balasaheb Deshpande is implementing the plans prepared by Thakadrbappa on the national level of R.S.S.

During the British rule the Adivasi was fighting against English imperialism as well as Hindu traditions and
was demanding its own separate identity. For that purpose different movements of Adivasis were started.
As a part of such movement, on 19th July 1947, a Nine Point treaty was accepted by the Administrator to
give full freedom to the Naga Adivasis. But Adivasis were cheated by the established rulers by ignoring this
nine point treaty. All the Adivasis are even today lamenting about this. Thakar Bapa who was Chairman of
sub committee of Constitution Assembly and was representing the Adivasis put forward strongly in the
meeting held on 5th September 1949 that the Adivasis should be treated as "Vanavasi' in the Constitution.
Mr. Jaipalsingh, an awakened Adivasi worker, opposed this point strongly and averred that they should be
termed as Adivasi only. Out of this struggle the term "Scheduled Tribes" was created, otherwise today
Indian Constitution would have called Adivasi as "Vanavasi".

There is a very grave conspiracy in making Vanavasi out of Adivasi and the whole social system is directly
or indirectly responsible for it.. It is said that Hitler who committed genocide of innumerable numbers of
Jews got the inspiration of inhuman torture from the concept of Moksha of Hindutva. Nazis among India are
completely under the influence of Hitler's fascist Ideology and the concept of Vanavasi comes from their
brains. This concept is so horrible that it is more poisonous than the Atomic Bombs put on Hiroshima and
Nagasaki, in killing the Adivasi embryos in their mothers' wombs.

There is always a time, as is well known, that rule of all the rulers ends some time or the other. It is the rule
of the nature that the depressed class will establish its supremacy over the ruling class. In the course of
time the Nazis realized this and took it for granted that today or tomorrow there is going to be a struggle with
the Adivasis, so it became necessary for them to postpone this struggle for future period. So the slavery of
the word Vanavasi is thrust on the Adivasis. By the use of this word Adivasis are presented on the horizon
of the world as a criminal, silly, and undeveloped. Adivasis are given second class citizenship in this
country. Nazis have ruled over Adivasis for thousands of years. They were denied human rights. They were
exploited making them naked, hungry and homeless. And now they are presented in the anthropological
world as "the most aboriginal human being". All these are criminal offenses against Adivasis. They feel that
Adivasis should not get prepared to take revenge against these criminal acts. It is for this purpose that the
model of "Vanavasi" is being created.

Perpetuation of Slavery

When a wrong thought is told thousand times and impressed on ones brain one starts feeling the falsehood
as truth. Similarly if the mind of slave is hammered of slavery he starts enjoying his slavery. Same thing is
happening of Adivasi by the word Vanavasi. By the impression of this word Vanavasi over the Adivasi he
has started feeling himself that he is not a human being on this land, he is only a Vanavasi. To be a
Vanavasi is my life, to be Vanavasi is my religion, Vanavasi is my culture, this is the impression on his mind
and he has become a slave of the day.

During recent past Sangha Pariwar has ordered that Aryans have not come from outside, but are originally
from this place. When the world was celebrating "Indigenous People Day" here in 1993, the Government of
India following the orders of Golwalkar Guruji put forward the idea that there are no indigenous people in
India and denying the originality of Adivasi put forward a statement that Adivasis and Aryans are the same
people. This negative approach is coming out from a Nazi brain and needs to be condemned.

Thousand of Vanavasi Ashram institution are produced and run under the Sangha system for making
Vanavasi out of Adivasi. The gullible Adivasis in the remotest places are to be converted by such
institutions. By telling them stories from Ramayana Mahabharata they are producing among Adivasis,
people like Ekalavaya who cut his own thumb on Brahmanical orders. The non Adivasi of Nazi ideology are
coming forward posing as the true representatives of Adivasis in the name of the Vanavasi movement and
are getting rewards and awards from the Government for doing benevolent work among Adivasis.

Class struggle between Vanavasi and social syncretisation

A class struggle has appeared among the Adivasi against another Adivasi. The differentiation is made
between Adivasi in urban areas and Adivasi who studies in the village and comes to urban areas for
service. The development of urban culture depends on exploitation of Adivasis. Therefore, the interests of
Adivasis go against the interests of urban population, leading to system of Class struggle relationship. This
is the explanation coming from the leftist leadership. In the process of political struggle between leftist and
rightist ideologies, the leftist uses the word "Adivasi". because the political process require for them is easily
expressed by term Vanavasi. The leaders of the rightist movement however calls Adivasi as Vanavasi. But
no movement are started on this word Vanavasi between the leftist and rightist. On the contrary it appears
that there is a understanding and compromise between the leaders of leftist and rightist movement about
making Vanavasi out of Adivasi.The question of caste system repeats during the struggle between the
rightist and leftist and Adivasi is lowest grade under the Chaturvarna caste system of the leaders of both
rightist and leftist movement and thus Adivasi are being denied their existence and making them
slaves.leaving him in search of is own existence. The leaders in leftist and rightist movement have a
conspire together in making them Vanavasi and the Adivasi is asking for his home rights which are denied
to him as a slaves in independent India.

The concept of Vanavasi denies the existence of Adivasi and his system making him accept the life of old
system for further thousand of years he is being produced in front of future generation as in existence less
animal. Vanavasi is bye-product of Sangha and then name Adivasi culture is insulted to a very great extent
and therefore we completely denied this concept. We are indigenous not Vanavasi but mul niwasi.

Chapter 2
The Mulnivasis

Foreigners coming to India as aggressors first studied the culture of the indigenous people here. Afterwards
they assimilated the better principles from indigenous people civilization. Afterwards they tried
unsuccessfully to imposed teachers students relationship over the "Gana" system of this society having no
Guru "system". They never thought all residents here as a human beings but they called them as forest
dwellers, sinners on the earth, barbarians, Girijan, Harijan, Scheduled tribes and other names which deny
them their existence with the intention of denial of human values to the indigenous people. As a matter of
fact the indigenous people referred themselves as "human beings". Their words - "Koya", "Koytur", "Munda"
"Pun" "Kur" (Kurmi), "Korku" all these words - literally mean "human being". These are the people who were
the original residents of this land.

The black people in Africa claim themselves to be the first human beings on the earth, and consider Indian
indigenous people as their ancestors. The white people call the black Negroes. "Negroes" denotes the
denial all blacks from the white. It is a similar denigrated term like the ones used in India like Vanavasi,
Girijan, Jungali etc.

According to Greek opinion Negroes from Africa mean people on death bed. In Spanish language Blacks
are termed as Negroes. Spanish comes from Latin and its origin can be traced in Greek language. As Necro
means all which is dead.

"The word in Negro is in Greek, is derived from the root word 'Necro' meaning dead"- [2 Essays on the
African, American Experience" - By Anthony T Broder]

The term Negro destroys the humanity i.e. why the blacks in Africa denied the names Negro and adopted
"Black". Negroes means dead cadavers we are not dead people we are living human being we must get our
own human rights for those we have accepted black colour. Now the black colour is the symbol of our
dignity and on international level they have got acceptance as indigenous people. Thus the black colour is
symbolic of beauty (Black is Beauty). This concept was rooted by Marks Garve who was a indigenous

Even now there is no acceptance on the national and international level for the original inhabitants in India
as the Indigenous people. The reason of this is that the indigenous people never took to the streets and
struggled to maintain their own existence or special identity and do not deny and throw away the existence-
less term applied to them. It is necessary that the Indian indigenous people take inspiration from the black
rebels. The terms applied to Indian indigenous people, that deny them their existence can be explained as


The indigenous people are as accepted as Adivasi in the society. This term has come from Hindu myth
language and originated from Hindu religious text.( The Hindu term Adivasi which commonly used in India
to described tribal people. The word originates from Hindu religious texts Page-48 IWGIA Documents 80)
The term Adivasi is as language insulting as the term Harijan for the untouchables. Adivasi means "Aided
communities" Those tribes who always requires the help from outsider. One who begs mercy from others is
a Adivasi.

Adivasi means "resident since just before" i.e. slightly before than those who arrived now. This term does
not denote that he is original resident right from the beginning of human race and rise of human culture. The
word Adivasi is derived from Sanskrit and is not found in any language spoken by the indigenous people,
denoting it comes from language of Aryans and it has come from the religious concept of Hindus and it
denies the concept of indigenous people.


Indigenous people also called "Aadim". This concept has been put forward by R.S.S. who runs the "Aadim
Jati Seva Sangha". Aadim means before one who has been dead many years and is not living today. Aadim
tribes means the dead tribes. Thus Aadim is symbolic of dieing humanity. The body and brain are dead and
it is no existence only their memories are living, meaning "MUMMIES", and such dead or dieing society
means the Aadim society.


Vanavasi means uncivilized punished people. They have got no culture. He considered as a beast such
Vanavasi who have no mother land lead the life as a slave only because they do not die. Those who are
neither allowed to live nor allowed to die, are punished in the names of Vanavasi. This punishment is more
painful than the death itself, destroying all Vanavasi progeny thereby. The punished person can at least
condemn the system of justice at the time of getting a noose around his neck but Vanavasi can not even
register his protest against this punishment. The term Vanavasi is more poisonous and has got effect of
destroying the generations, more powerful than the poisonous Atom bomb dropped on Hiroshima and

Vanavasi means "Vanva" plus vasi. In the fire in the forest all trees and plants alive or dead are all burnt.
The fire is so severe that it destroys the roots of the plants right from the leaves to the deep down roots.
How the indigenous person living in forest with such fire can escape the burn? In such a fire remnants of the
culture preserved from generations are burnt down and unknowingly the man is reduced to ashes. In this
way the life of the indigenous people in the nature turns into darkness. It is a new concept of Hindu Nazis
and its codes of slavery are applied to the indigenous people.


Jungali means uncivilized people those who are living the life devoid of culture like beasts in the forest. As a
matter of fact this is an abuse for the indigenous people. People do not feel comfortable by hearing the word
Jungali. Therefore the "higher" class ones now call them "Vanavasi". We also agreeing with the tune of
those who are making us Vanavasi very gladly accept and digest the poison of the term Vanavasi alias
Jungali. Jungali means Vanavasi and Vanavasi means man with dieing society. This is a concept of Jungali.


In todays progressive world, anthropologists have created a new class among the indigenous people by the
name of illiterate. Illiterate means not knowing reading and writing not having any knowledge of the world.
They are not human beings but animals. Such meaning is implied by the word illiterate applied by the
anthropologists. As a matter of fact the indigenous man is a "specimen for experiment" in original form. In
search of origin of human being the research can not start without studying the group of indigenous people.
Along with the study of their body structure, also their blood is examined. Lately different genes are found in
the blood of indigenous people different from the common people. These genes can be used as medicine
on serious diseases like Asthma. Hence, Panama country has obtained the patent over 360 genes in blood
of indigenous people. The seriousness of the danger has not yet come to their notice. Therefore they might
be called illiterate. Dr. Likina found some human skeletons in Africa which are 17 lakhs 50 thousand years
old. They are termed (Zing-man). Zing man, Neanderthal man, Co- magnan-man Peking-man, all these
human skeleton measurements compared with the human skeletons of Kolams, Kols, Koyaturs, and
Pardhan Ganas in India and their measurement are nearly same. It is rather sad that such original people
are treated as beasts by calling them illiterate.


The indigenous people are called Girijan and Harijan. This also destroys the existence of indigenous
people. This term denied the dignity of the same human being. If you asked the villagers "What does your
father do?" If his father was dead he would say, "he is gone to the God's abode". "Hari" means God and
Harijan means the people who are dead and who belong to God. In a matriarchal Republics of indigenous
people, the Gana, women have got more importance, so they are called Girijans. Girija means wife of
Shiva. She has been given place of Goddess. Thus Girijan mean people who have gone to the abode of
Goddess. Girijan Harijan mean people who have gone to the world of dead. This is the meaning and society
of indigenous people is society of dead people.

Sinful animal on the earth

According to the Hindu religious concept those who performs bad deeds are called sinners. Sinners do not
get liberation. Such a concept of sins and virtue is not present among indigenous people. The concept of
sinners has been imposed upon the indigenous people who are leading their lives on the basis of justice,
equality, brotherhood truth and non-violence. Sinners do not get liberation, they have to do penance to
wash away the sins. The indigenous people in this country have not done sinful deeds but from thousands
of years they have been slaves and have treated as sinful animals. The reason behind this is that he does
not accept the concept of "Moksha" i.e. liberation and according to Hindu religious concept those who deny
the "Moksha" are sinners. "Moksha" being the ultimate aim of the Hindu those who deny this concept do not
have any intelligence and declaring them beast they have been cursed as sinful animal.


A Adivasi is a alternative words in Marathi for the English word ab-origionise. Primitive means "Jungali" or
undeveloped people and by the term "savage" denotes the backwardness, ignorance or gullibility of the
indigenous people. Thus to give a definite meaning to the indigenous man is a unsolved problem until now.

Similarly aborigionise and indigenous these two words are not widely used for them in India. In America
they give them more importance. Captain Foreste termed the "Koytur" in India as "ab- origionise" whereas
in the East India Company Gazetteer, the word "Race" is used for Munda, Kol, and other republics.
Thurston Russell and Hiralal called these people as tribals in the Census Reports and thus avoided the use
of Ab-origionise or indigenous.

Both these terms ab-origionise and tribes are of the offspring of European colonization denoting the
meanness, the backwardness of indigenous people because these terms give support to colonization and
they were strongly opposed in Europe. According to Mr. Tapan K. Bose, the "Tribal" name by European is
given because of backwardness of indigenous people for their protection from the humanistic point of view.
In the 19 century "ab- origionise protect society" was established in England with the intention of providing
protection through humanism angle. Similar protection was accorded in Britain as well as America.

But in India different terms are used for indigenous people not for giving any protection but for denying their
originality and existence and destroying their dignity. By making them dying into cultureless communities
these terms are used.


The indigenous people having republican system has been kept within schedules of the 'tribes' and 'caste'.
Tribes is a concept not present in Indian republics. In the constitution these people are put in 5th and 6th
schedule instead of giving them special identity as indigenous people. The continuous area was divided into
different states and thus indigenous people are divided. In past independent area the undivided human
groups were divided and the unity among kith and kin of indigenous people was destroyed. If all the
prisoners are put together in one place they can unite and organize in republic and attack those who put
them in the prison. Therefore they kept in different cells prison. In the same line indigenous people in
independent India if kept in one united areas or land they would have avoid unitedly against the establish to
obtain the freedom because of this fear they have divided into different provinces like Andhra Pradesh,
Maharashtra, Madhya Pradesh, Bihar, Orisa etc. and are put in different schedules. To put them in
schedules is just like putting the prisoners in separate prison. What is the crime of these indigenous people
the crime is that they belong to this land and is enemy of those coming from outside. Unless they liberated
from these schedules indigenous people can not raise their struggle of self respect. Scheduled tribes means
those who have no culture, have no way of living, and is such a existence- less group of men.


Indigenous does not mean Marathi, Gujrathi, Punjabi, or English. Not local, regional, national or foreigner,
but it means the first human being coming in existence in the world. Indigenous people have different
culture different language and dance music, are the different facets of their life. Language of their music is
understood by everybody in the world and which touches their hearts. Such indigenous people have no
caste, have no religion, the whole universe is their house and whole nature is the secret of their life.
Indigenous people is a fact in our country. The fact is being denied. Those people who are denying the truth
are trying to prove that they alone are great human beings in the world and such people who are really
enemies of the society are busy in the destruction of indigenous people. In the name of progress they are
destroying the nature. That the man has evolved from the monkey, is this theory of Darwin. This has not
been accepted by them, and that we are descendants from the monkeys is denied by these Hindutvavadis.
Similarly, they do not accept that indigenous people are inborn citizens of this earth and they are denying
them the status of indigenous people. On the contrary, they are considered as dead and has given a
treatment of second class citizen. The established leaders of this land consider it below dignity to treat
indigenous people on the basis of equality, because of the concept of Moksha.

While defining the indigenous people the United Nation Origination considered the following points.

1) Historical backgrounds of indigenous republics.

2) Separate identity of their originality.
3) Its social structures before colonization.
4) Ancestral republics.
5) Racial identification.

Considering all these elements United Nation Origination have define indigenous people as follows:


"Descendants of people who inhabited the present territory of a country wholly or partially at the time when
person of different culture or ethnic origin arrived from other parts of the world, overcome them, by conquest
settlement or other means reduced them to non-dominant or colonial condition ..."

International Labour Organization created League of Nation in 1920 for gaining protection to indigenous
people but in the second world war it had no desired influence. During 1950 and 1970, Red Indians
Indigenous people in North America through their various representative raised the voice against the
violation of human rights. League of Nations has demanded the rights of self determination. This demand
being able to decolonize the European colonization, it got special importance. It is said that this demand
was like "Blue water and salt water "


Rights of self determination mean declaration of independence of Indigenous people. The concept
Scheduled Tribes is offspring of European colonization over original inhabitants. To decolonization this
Colonization means to obtain the rights of self determination. Mr. William Dez after strong efforts compelled
the United Nation Organization to grant the principle of rights of self determination. Thus the credit of
granting these rights of indigenous people in the agenda of United nations goes to Red Indians indigenous
people of the North America. Rights of self determination is the Exposition of independence. Indian
indigenous people should be able to participate in the main stream of national development and be able to
establish contact on international level. They should be able to put their claims and grievances in the
international court of justice and should be able to file petition against those who violate the human rights.
They should be made capable to be "decision making authority" and this is not possible unless they get
rights of self determination.

In this country, the terms used for indigenous people, all denote their meanness, and give them animal
status. Adim, Adivasi, Girijan, Harijan, papi, prani, all these terms have a meaning of dead. Thus indigenous
means dead. Dead by body, dead by intellect, dead by culture, dead by society. This is implied meaning of
this term. Dead man never condemns any wrong. Thus dead indigenous people cannot oppose even
vultures seeking their blood because he is a corpse in the burial ground. Society of such a man, should be
considered as being caught in the Lava coming out of Volcanic eruption. No?

Chapter 3
Indian Constitution and Adivasis
According to the Article 25 of the Indian Constitution Adivasi is outside of the bounds of Hindu religion. The
religion of Adivasi is separate like that of Muslim, Christian and he is leading his life according only to those
traditions for generations. Adivasi's method of living life is entirely different from that of Hindus and his
identification also is separate from the Hindus. Naturally the religion of Adivasi is beginning of their separate
identification. Hindus culture is "killer of nature" in the name of progress whereas the Adivasi is worshiper of
the nature. Naturally religion of Adivasi belongs to this land and they have got their own "Gana" Panchayats
i.e. the republican council which performs administration of law.

After Independence "Hindu personal law" was made, based on the social background and traditions of
Hindus. But there were more traditions and more fertile backgrounds for making personal law for the
Adivasis, available, and though Adivasi traditions with its different method of life, different religion, different
language, different methods of jurisprudence were already available, neither a separate personal law of
Adivasi was made, nor the traditions of Adivasi sanctified. As a result they were kept away from the law of
independent India.

The total system of the Adivasi "Kulas", i.e. Totems, are not based on caste and are outside the purview of
the Chaturvarna is in existence even today. In this Nature Worshiper society there is no concept of God,
there is no Idol worship, there are no temples. Therefore, Hindu leaders always know that Adivasis do not fit
in any of our religious principles, and will be required to give separate identification to them. But it is clear,
that they have no intention to allow such separate identification to Adivasis.

During 1935, Central Provinces Legislature admitted a bill to apply Mitakshara law from Benaras school. On
this bill the High Court of Central Provinces having compared "Hindu Law", with the law of Adivasis based
on old customs and traditions from hoary past, made it clear that Adivasis are separate from the Hindus.
Therefore, the Administration of Central Provinces declared an Ordinance that Adivasis are not Hindus and
Indian Succession Act" is not applicable to them, as will be clear from quote below:

"A notification of Central Provinces Govt. has declared that the Gonds are not subject to the Indian
Succession Act, and the High Court has ruled that for Legal purposes Gonds are not Hindu." [p.643, "Tribal
Law and Justice", W. C. Archer).

The Central Provinces administration further ordered that Adivasi did not come under the purview of Indian
Succession Act but also they do not come under the Civil law. Accordingly Adivasi coming near to Hindu
society is forgetting his own customs and traditions. Therefore, the new generation finds it difficult to define
the limits of their customs. The Adivasi who is living his own life according to ancient tradition resides in far
away places and does not bother to knock the doors of law of courts. We Adivasis are separate from Hindus
and to prove this we have got our separate customs and traditions. To prove it to the court of law is our
responsibility. It is observed:

"The High Court has rightly ruled that Gond are not Hindu and not governed by Hindu Law they are also not
governed by the Indian Succession Act. In any case, therefore, of adoption, dispute in succession claim to
property, guardianship, divorce or marriage, Gond custom has to prove. [p.643 ff., "Tribal Law & Justice",
W. G. Archer]

Even the Hindu Code Bill, though passed in divided pieces, is not applicable to the Adivasis. Therefore, the
Adivasi women are deprived from the legal protection of provisions of bigamous marriage etc. They also do
not get the benefits of Succession Act and Sons and the Wives do not get right of succession in the
property of father.

Adivasis are allowed to make their own laws according to the powers given to them in the scheduled areas
as per 5th and 6th Schedules of the Indian Constitution.

Though they got these powers, the Gana-Panchayat can not make laws which is go against the basic
principles of the Indian Constitution. As a result the Autonomous Councils are divided in making laws to give
separate identity to the Adivasis and thus autonomous areas also have become the developmental model
for Hinduisation of the Adivasis.
After Africa, India is a country of largest Adivasi population. In spite of this, there is no separate laws for
them. In Australia and Africa, in their respective countries and the rulers have declared their Adivasis as
"Indigenous" as per United Nations Organization's definition and gave them powers of self determination.
The situation is apposite in India. In Indian Constitution Adivasis are not defined; they are called Scheduled
Tribes. Scheduled Tribes is a term of Hindus. Scheduled tribes does not mean Indigenous. Indian attitude is
negative in this respect.

In Australia the same tribal council formulates Laws, applies them and awards punishment for their
violation. The same is the condition concerning most of the primitive societies in the world. ["Social &
Cultural Anthropology", Dr.R.N.Sharma]

The Hindu term Scheduled Tribes denies the existence of Adivasis, whereas the term Indigenous gives
them separate identity on international level. Why the Adivasis are denied the status of Indigenous on
international level is because Adivasis are not Hindus. The dispute of Hindu and Hindu law is internal
problem and not an inter-national one. But because Adivasi is out of Hindu law he can directly contact on
international level. This is the fear haunting Hindutavadis, and is the main reason of their denying the status
of "Indigenous People" to the Adivasi.

Hindu law and Adivasi women.

Pastoral Tribes of Aryans arrived in India and imposed their own patriarchal culture over the indigenous
people and system of uncultured society with slavery and Chaturvarna was created. When Aryan tribes
came they did not bring their women they married the Adivasi women from this country. Therefore,
patriarchal customs gradually prevailed the Adivasi society, and the caste system itself became a hurdle
against liberation of women in this country.

Status of women and men is equal among the Adivasi. In the "Gotul" the Adivasi young men and women
have got full liberty to select their life partner and both of them earn their leaving to lead life of unity after
marriage. Every women has got some rights like men and divorce and re-marriage. The divorce women can
get easily re-marriage. There is no divorce system neither there is any bad customs like sati within the
Adivasi. The laws based on customs and traditions of Adivasi are based on more equality and give the
protection to the Adivasi.

The Hindu law are supporting patriarchal social system. To imposed Hindu law over Adivasi means
imposing of patriarchal law over the Adivasi women. Hindu law has kept away women and avoided
codification of Adivasi law leading to the anomalous condition.

According to the section 494 of Indian Penal Code bigamy is a punishable crime. The customs and tradition
of Adivasis give sanction to bigamy. Therefore, Adivasi men can not be tried in the court of law.

Manu has enjoining that women have no social rights and has to lead her life under somebody's slavery. As
per Hindu religious texts, father will protect her in the childhood, the husband during youth, and son in the
old age. Women have no independent existence, says Manu (9.31)

Social reformers Mahadeo Govind Ranade and Gopalkrishna Gokhale define the word "Raksha" in Manu's
verse as meaning "protection" and said that woman is protectable but not a slave whereas the Bal
Gangadhar Tilak defines the word "Raksha" as "to be controlled" and declared that unless the woman is
kept under control by father, husband or son, she becomes promiscuous and adulteress.

According to Adivasi culture the women are honoured by giving them equal status. This we find in practice
even today in the Adivasi Padas i.e. colony. However, lately because of the influence of the Hindu traditions
the Adivasi women are being denied the status of equality. Same examples are quoted:

India is celebrating the golden jubilee of its Independence. After 50 years of independence nobody is
thinking of separate laws for Adivasis. This is the tragedy. The Adivasi is the most neglected element living
his existence without law and justice. Because he is not a Hindu he has no protection of Hindu law. and
because traditions are not accepted as law the situation has arisen that when an Adivasi needs protection
as per Hindu law, a finger is pointed to traditions and when he deserves justice according the customs and
traditions of Adivasis the finger is pointed to Hindu law. Thereby an Adivasi is being denied justice either
way. During the changing times certain customs of Adivasis have become void and are proving to be
against their interests. Adivasi traditions which were good have now becomes bad customs and are
outdated. It is necessary to remove them otherwise they will be converted into Adivasi law and harm their

There is a system of selling women in some areas in Mondapatti tribes in Gangam district of Orisa. It is not
an Adivasi tradition to mortgage or sell women, but this is happening to avoid starvation, only because of
their poverty. The Mondapatti women are being sold at Rs.60/- to 400/-, whereas in Bishnoi tribes of
Rajasthan, system of child marriage prevails even today. A tribesman mortgages his wife in difficult times
and brings her back when he repays the loan. All these traditions are definitely not part of the original
Adivasi culture, and are the result of their exploitation.

In some tribes of Adivasi there is a system of marriage of widows with the brother of deceased husband, the
choice of brother depends on her. If any widow wants to get married with an unmarried brother of dead
husband that brother must first marry some one else, then only she can marry him.

In the western region of Madhya Pradesh eldest daughter is made a prostitute in the Bachara tribe with the
intention of supporting the family. Even some educated girls are following this custom. Every fifth girl among
them is such a "Khelwadi". During this tribe these Khelwadi girls have got respect, and are prohibited to
marry within their own tribe.

In the valley, within the Kinoras Adivasis, there is joint family system where woman by name Yenkit has got
two husbands named Giyalbo and Joriram who are brothers. They have three children. In this matriarchal
family, the younger brother Joriram if marries another girl his wife Yenkit demands Joriram to pay
maintenance for three children. Joriram is the youngest father in this matriarchal joint family. During such
times it is difficult to decide who is the father of each child in the same community. There is one single wife
by name Doma for 3 brothers, Paljor, Gyan, Uday. The youngest husband is 10 year younger to the wife.

In Dapur district, an Adivasi Sarpanch has 13 wives and he is now trying to get a fourteenth one. When he
is in financial trouble he sells one of his wives.

A new problem has arisen among the Adivasis in Vidarbha, destroying their culture. The Government
Officers, contractors and businessmen are going to interior places where young Adivasi girls fall prey to
their lust. They obtain the free company of the Adivasi young girls from their Gotul for a few Rupees worth
of wine. These young girls become "Unwed mothers", and their children have no names of their fathers.

From one single district of Mayur Bhanj, two thousand Adivasi young girls have been sold and made
prostitutes whereas in Nizamabad district there are ten thousand Adivasi girls who have become Yogini, i.e.
religious prostitutes in Hindu temples.

There are various problems like these under the guise of Adivasi customs and traditions. The problems
more than poisonous than the atomic bomb at Pokharan have arisen and Hindu law is unable to start any
process to give justice under it. Even Nyaya Panchayats of Adivasis are helpless in rendering any justice.
Now where should they go to seek justice is the main problem facing the Adivasis in the democratic country.

Gana-Panchayat administrating justice

The laws of Gana Panchayat though unwritten, are traditionally been held valid for generations and are
binding on Adivasi society even today. Gana Panchayat of Adivasis is the supreme legal authority of justice
to the community. Those who disregard these laws are excommunicated from the society. In olden days the
method of punishment was eye for eye, hand for hand, blood for blood but these were not found in the
system of Adivasi Gana Panchayat. The death penalty is just like the murder of human being, the Adivasis
believe. The punishment given by these Gana Panchayats included excommunication, forcing to give feast
to the whole community, to shave off half mustache, or to take a procession through a village sitting on a
dog. Last mentioned punishment is for severe types of crimes because dog or such animals is totem of
Adivasi Gana and insult of this totem is a very serious matter. For example Adivasi Netam, Kurmi or Doma
people worship dog as a totem, and do not allow it to be insulted.
In America Red Indian Adivasi's unfaithful women used to be killed by drowning. Severe offenses were
punished by hanging till death. Such punishment was not practiced by the Adivasis of India.

On 6th August 1994 in Shahapur Mumbai, an Adivasi women Kanhi Mondali was auctioned in Tambali
village in the presence of five hundred people. The fine imposed by the village Panchayat amount of
Rs.551/- was beyond her capacity therefore she was auctioned for ten thousand rupees. There is no system
of oxen the women in the Adivasi Gana Panchayat. This has system of oxen Adivasi in the name of Gana
Panchayat is the system of exploitation of Adivasi women by the established leaders. The matter did not
end here. The woman was beaten till all her cloths were torn out though she was pregnant she was stripped
naked and kicked on her stomach. Such an action violating the human rights was not dealt with by the
established Hindu laws. Patriarchic culture on the basis of beastly strength has made a slave of a Adivasi

The marriage system of Adivasi and the Adivasi festival are entirely different from those of Hindus. During
marriage Adivasi give special respect to their relatives. A pole of Sal tree is considered very important and
unless the bridegroom sits on the altar made of tree of Sal or Moha the marriage has no meaning. There is
no "mangalastke" or any "saptapadi". Saptapadi is condemned whereas according to Hindu law saptapadi
is indispensable for the legal marriage.

The customs traditions are even now in existence in the Adivasi padas but some urban Adivasis coming in
contact with the progressive and educated peoples are denying their own culture and coming in the stream
of Hinduism. Such white collar Adivasis are proud of Hindu culture and thus are committing injustice on own
culture. In the city of Yavatmal on 19th May 1994 a youth by name Shamsunder Kumre got married without
Mangalastke or saptapadi. This has been considered as a horrible insult by one wife of Adivasi officer on
higher post, and since then we are being cursed by these people.

Adivasis converted into Christianity are married in the Churches according to the Christian system. There is
no vermilion on the forehead and there is no wine and there is no dancing whereas in the Adivasi social
ceremonies a dance and music have got first preference. From the birth of child till his death music is a part
of life, accepted by Gana Panchayat. Songs of Adivasi are based on a particular 'raga' i.e. classical music.

Adivasi is an offender before judge

The incident of violation of human rights against this non Hindu Adivasi are not taken note of on national
level. They have been subjected to malnutrition. The government have got cores of rupees for atomic
explosions and to enter the rank of powerful nations on international level but they have no money to stop
the starvation of Adivasis. If Mahatma Buddha would have been alive he would have been very sad to see
the dieing malnourished Adivasi children for want of food because of extravagant expenditure on these
atomic tests. These children who died out of starvation are definitely not Hindus. The people collecting
crores of rupees to convert the Adivasis into Vanavasi and thus destroy them are Hindus. In the name of
development of Adivasis crores of rupees are being spent under the guise of Adivasi Special Plan on the
"Hindu model". Adivasi is being projected on the world canvas as an experimental animal in the museum for
the experiment of anthropologist. A large segment of Hindus in this country is coming against the
fundamental rights which give protection to the Adivasis in the Constitution. The rights established by law
can remain safe only if there is a social consciousness in the society but if these rights are opposed by the
society itself then no law, no parliament, or no court of justice can take full responsibility of it with all its
implied understandings. Thus Hindu society itself comes in the way of protection of rights of Adivasis.

Adivasi has forgotten his own Royal glory and standing in front of Hindu law in India as an accused,
whereas pastoral tribes of Aryans who were standing as accused in front of Gana Panchayats of Adivasis
have become the law givers. According to Hindu Law one has to take an oath in the court of justice in the
name of scriptures, which accept existence of God whereas an Adivasi who does not believe in the
existence of God has to take an oath in the name of his totem. These totems should be related with trees
and plants, birds, animals or other objects related with the nature. The method of jurisprudence of Adivasi
Gana Panchayat is based of a particular value of morals, judgment. If God has to face a man in in front of
court of justice actually he is killing god in his own heart. This Hindu principle is totally unacceptable to the
Gana Panchayat of Adivasis.
In this country the laws are of Hindus, the method of justice is Hindu, judges are Hindus, interpreters of
these laws are Hindus whereas an Adivasi who is not a Hindu is standing in front of these people as an
accused. The crime of Adivasi is merely that he is not a Hindu. He is asking for his lost humanity, for his old
royal glory, when he asserts himself that he also is a human being and rebels to keep intact his existence it
becomes the matter of treachery against the nation according to the laws of Hindus. He is labeled as
terrorist or Nakshalvadi and he is booked under laws like a TADAs. At this time Adivasi is deprived of his
human existence and becomes the prey of establish order. But in reality Adivasi does not die, while he is
suffering he is condemning the system silently. Dr Babasaheb Ambedkar asked Ranade, Gandhi, Jina
whether there is any society in the world which has got criminal tribes, whether there are any people living
in hills and leading a life in stone age. Those who do not have the understanding of use of clothes, such
Adivasis are in crores of India. There are crores of criminal tribes in a community. One may be surprised to
hear this thing and one will express ones opinion whether it is a Hindu culture or a anathema against the
humanity, for which we have no reply yet.

Adivasi is a criminal in the eyes of Hindu society. Nobody is born as a criminal. He is made a criminal.
Those who made Adivasi criminals, is the is the Hindu majority society and there are no laws in existence
which can punish the majority, as Burk has said. There is no method of punishing a majority group has yet
discovered. A singular offender can be punished by law but law is incapable of punishing the whole society
which has become ready to destroy the law itself. Who will punished the society which denies independent
law of Adivasis, is a burning question facing the social system. Will somebody open the doors and free the
Adivasi entrapped by the method of justice in this land known for humanitarian ideas, and thereby convert
the show of good nature into reality?

Chapter 4
Adivasi is an experimental animal

The indigenous person has becomes as experimental animal in the laboratory of anthropologist in the
modern world. This is a common feeling. This is a group of people who are residing by birth in this country.
For such indigenous people what would be the appropriate term is a riddle not yet solved by
anthropologists. Indigenous people here after being enslaved by social order are now being imprisoned in
the religion. As a matter of fact Indigenous man is outside the pale of caste system. He is no religion. Many
attempts have been made to put him in the prisons of other religions but could not be assimilated in this
melting pot. Because of this he has been exploited from all angles, for which he feels sorry. Now he
presumes he has no rights to loose hopes as he has tolerated the suffering.

Is the Gana system of Adivasis not a religious system?

While living his life in the vicinity of the nature the Indigenous people identify this with their totem. The
system of naming this totem in the name of animals birds and plants is prevalent from the hoary past. These
people used to enjoy the fruits from the trees and meat of the birds animals as an item of food. From this
food blood was created from the blood energy and was mighty from energy he got power to work. On the
basis of this power he becomes powerful enough to fight the natural calamity in life. Thus the totem is highly
worshipable for a indigenous persons. Nobody dishonours this totem to consume the meat of such birds
and animals which are totem is considered as taboo. This was a simple way of life for which in the modern
times a term is applied as "Primitive Religion". Those totem which has got life and which are based on birds
and animals and plants are praised by Adivasi and worship. Indigenous people are not bonded to God by
praising the God unlike the Hindus. Because there is a life in animals and birds it is called Animism and in
the plants there is a invisible life therefore it is called spiritism. Because the fruits or the roots which the juice
of the animals kingdom can be used as medicine towards from the disease it is called Fetishism for
because special power can be obtained from it is called Manaism. All these Isms are imposed on the
system of totems of indigenous people.

The indigenous people used to make the use of magic to frighten the Aryans enemies who were aggressors
and were burning their totems animals plants and birds. People are even now afraid of magic of indigenous
people. Red Indian indigenous people of America also brought the magic called "maya" to protect from the
white people. Thus maya was called magic religion because the life is dependent on nature it was termed
as naturalism. As a matter of fact, question is to what religion these indigenous people belong to. They have
got wisdom, intelligence, piety, tolerance, pardon and humanity. What is their real religion is the question
with no answer.

One of such Ganas was the Shakya, to which belonged, Sidhartha Gautama, the Buddha. His totem was
Gautam. Gautam means Bull (Kodape). The totem of Sidhartha Gautam was bull whereas the totem of
Maurya Ashoka was peacock. The totem of Shakya Gana was a tree of Sal. Meaning of Ashoka is Maravi.
Ashoka means "without sorrow" and is a name of tree. The totem of Ashoka Gana was peacock which is
acknowledged as national bird of independent India. The kingdoms of indigenous people used to be
democratic republics and the values of democracy is preserved therein. The chief of Ganas were elected by
democratic means and when the term of one expired another person was elected. There was no system of
kings or dynasties. This will not be disputed by any one. Thus the question arises, how king and dynasties
have come up among the Adivasis. The answer of this question is found in the religious concepts forcibly
imposed on the indigenous people.

Converted Indigenous Kings

The aggressors coming from outside overran the Ganas of Indigenous people and imposed upon them the
concept of "King". The pages of history show no "Independent Kings" among the indigenous people. The
chiefs of Ganas were made feudatories by the Rajputs and Muslim Emperors and converted into the
"kings". As a matter of fact systems of kingship is the denial of Gana systems of indigenous people. Later
on, the picture that emerged was one kings of indigenous people having millions of slaves as his subjects.

In May 327 B.C., Alexander crossed the Hindukusha with his army after ten months fighting, since February
307 B.C., with the chiefs of Ganas of indigenous people there. Ashoka wanted to convert the indigenous
Ganas into "protected states" and had to realize the dream of Buddhist India. Latter on in eleventh and
twelfth century A.D., the chief of Ganas and indigenous people started to be converted. Sakas used to call
chiefs in royal families as "Sahi" whereas Rajputs called them "Sinha". In 1513 A. D., Amandas Madawi was
converted by the Afghan Sultan of Delhi Ibrahim Lodhi. Amandas Madawi gave up his system of Ganas and
became feudatory of Afghan Sultan and becomes Sangramshah. Thus the appellation "Shah" was given to
him by Sultan Ibrahim Lodhi.

When the financial position to king of Devgad had become precarious, Mahipshah and his two brothers
Islaamshah and Dinshah met Emperor Aurangjeb in 1686 and got converted into Islam. Mahipatsha showed
the courage and collected the tribute, therefore the Emperor gave him "Jamindari" of Devgad and renamed
him as Bhakatbuland (lucky) [p.176, History of Chandrapur, A. D. Rajurkar] Kaalsingh got converted along
with his mother into Islam in 1696. Daughter in law of Raja Sangramshah, Rani Durgavati got converted into
Vaishanavism and became the disciple of Vithalnath son of Balbhacharya. This is described in "252
Vaishanva che Charitra pustak", pp.242, 583 [Rambharos Agrawal, "Gond Jati ka Samajik Adhyayan", p.
583] Though Rani Durgavati was a Rajput princess, she married king Dalpatshah by "Gandarwa" system of
Hindu marriage for the purpose of forming United front of indigenous people and Hindus to fight against the
growing tendency of Afghan and Muslim. This is said to be a political experiment of Hindus. "Because of this
united forces the country would have obtained liberation from the rule of foreign caste. This marriage aliens
was great political experiment to unite Indian forces", observes Agrawal [ibid. p.556] Later, Rani Durgavati
appointed hard core Hindutva-vadis like Mahesh Thakur, Raghunandan Rai, Vitthalnathji, Madhukar Bhatt
and others in her court and thus formed a Hindu caucus around her. Jamindars of Aheri were never "kings"
though they called themselves to be such. A picture of Saibaba was adoring their sitting room and they
used to start their letters with heading "Jay Sai", as mentioned by A.J.Rajurkar, [p.105, Chandrapur cha

European colonization

With the arrival of East India Company, European colonies were created in India. Through these colonies
Indian population was divided into "Pre colonial State" and "Nation State". Population in the pre colonial
state was termed as "tribes". Thus the tribes are a creation of European colonization, which denied the
people their indigenous status by this word "tribes" to a population of nearly 150 milions indigenous people
from Asia, interfering with the tradditional customs. It was attempted to change the social structures as per
Christian system. In the record of East India company inddigenous people are described as forest dwelers,
thieves and uncivilised. The Christen misioneries aranged special programmes to convey the Gospel of
Jesus to these forest dwelers thief and uncivilised indigenous people. It meant providing rice cloth and cross
and aim of this programme was to compel the indigenous people in in accepting Christianity denying their
own culture.

To improve their life many indigenous people became Christians.- Birsa Munda was compelled to become
Christian while he was taking edducation in a Christian mission school at Burj. He was renamed as Daud.
Instead of improving his life, Birsa Munda realised that his culture was destroyed and his life style came
down. Because thousands of Mundas were converted, the great martyer Birsa Munda was agrieved and
rebeled against Christanity. He denounced Chrisnality and become Munda again. It was denial of European
colonisation. Like Christianity Birsa also denied Hindu religion. On 28th January, 1898 he entered a temple
in Chutiya near Rachi. Opened this temple for indigenous people. Not only this, but he broke down and
threw away the Images of Hindu gods. Then he danced in the temple. The entry of Birsa Mundha in Chutiya
temple and Dr. Ambedkar's entry in Kalaram temple was similar in notion of complete denial of a system of

Hindusiation of Indigenous "Chiefs"

According to article 25 of Indian Constitution though the indigenous people are excluded from it, it was
expected that the Hinduism, imposed on them by the religious scriptures of Hindus since times inmemorial,
should be wiped out. Hindu scrptures also depict the indigenous Chiefs as exploited. "Guru parampara" was
imposed over Eklavya and he was made a disciple of Dronacharya. Gurudakishna required by
Dronacharaya was unaccepted to him, being the self respect of indigenous people i.e. the skill of using bow
arrow and his thumb was necessary for it. A Hindu Guru can not accept "dakshina" from a non Hindu
disciple. Therefore Ekalavya was first converted to Hindu fold then only his thumb was cut down.
Parashurama who killed ksatriyas twenty one times, and removed them from the face of earth was also
defeated by great Shambhuka. He started reading Vedas without accepting Hinduism and therefore he was
sentenced to death by supremo of Hindus. Thus without accepting Hindu religion indigenous people do not
get any rights. Such is the un-written law of Hindus. Even now the supremo of social order are sad that the
indigenous people could not be compltely Hinduised through the un-written laws in existence for thousands
of years. King Bali was killed by arrow aimed at him from hidden place, because king Bali had not accepted
Hinduism. Perhaps this was the first political murder in the world. King Bali was murdered because he was
not Hindu. The totem of king Bali was a monkey. "Kowa" means red monkey. King Bali was Kowe, is the
result of enquiry.

I have many times written that, among Indegenous, there are no images of Gods, there is no idol worship,
there are no temples. Then what about temples of Shiva scattered all over the villages? Are they not then
Gods of Indigenous people? It is necessary to clear this misunderstanding. Indigenous people are
worshipers nature. It is common belief that their supreme powers Parsapen, Budhapen, Badapen,
Phadepan, Mahadeo, Mothadeo they are all same. Pen measns power and not God. In "pen" positive and
negative powers are mixed. Both for masculine and femenine names "pen" is the only word. It is usual belief
that Mahadeo means Shiva. As a matter of fact, Shanker of indigenous people and Shiva of Rudras are two
different concepts. Shankar of indigenous people was the chief of Ganas, lover of justice and was powerful
king. He has having skins of tigers around his waist, "dambru" in his hand and snakes in the neck. The
snake was the totem. Aryans brought forwarded the Rudra's "Shiva" as an image of Shanker of indigenous
people so that they should worship the Shiva considering him as their own Shanker and thus they
conceived a long term plan to preserve the Hindutva. The temples which we see these days are not the
temples of Shankar they are the temples of Rudra's "Shiva" and Rudra is deity of Aryans.

To get the ideas of nature of Rudras in the Vedas, Ad. P. R. Deshmukh's gist of Suktas 1.114 can be
mentioned. Let there be place for two footed and four footed animals. Let there be no disease. We pray
Rudras, so that our subjects should be benifited. We give offering to rudras to protect us, keep away his
anger from us. Oh, Rudras you are having medicine in your hand. I salute I pray you for health. You give us
protection, you give us shelters. I pray you for the dead manes. Let our sons and grand sons enjoy all the
comforts. Oh! Rudras, do not destroy our olds, our young children, our youth, the embryos in the womb of
our women. Do not destroy our father, our mother, our dear bodies. We give this offering to you so that you
may not make us old and destroy us. As herdmen give animals to their masters, we are giving this offering.
Oh! father of "mastas" give us happiness. Oh! Vinayaka, Rudra, to give us happiness. Keep away from us
the power which destries us. This prayer be heard by Rudra along with Maruta and protect us. [p. 181,
Sindhu Sanskruti, Rugved Hindu Sanskruti]
From the above discussion the Shiva "Rudra" of Hindus is an ordinary deity which brings disease on men
and animals whereas Shankar is source of happiness and well being. Indigenous Shankar is not the Shiva
of Rudras of Aryans. Shankar is beauty. Shankar is truth. He stands for justice, equality and fraternity. The
judicial system of Shankar protects democratic values. The values are different between Shankar and

Mulnivasi Shankar-----------Rudra of Aryans

Name-Shankar, Parsapen------Rudra, Shiva



Neck- snake garlands--------Rudra kantha garlends

vehicle - "Nandi"-----------"Sand"

Lips - blue, beautiful------Almond colour

Dhyana- Samadhi,Dhyan mudra-"Ghora" nature

Hair - bunch----------------long straight, bunch

Music - Damru, Tandava dance ---------

Power - over nature----------Third Eye

From the above description it is very clear that the Shankar of idigenous people and Rudra Shiva of Aryans
are entirely two different personalities. Rudra of Aryans had prepared a "kama vidnyana" of one thousand
chapters. Sati, wife of Rudra, jumped in the fire pit of Yadna and committed suicide. There is also a form of
Rudra which is half man and half woman. The river Ganga flows from the hair top, there is a crescent moon
on the fore head. Third eye of Rudra means horrible anger. There are overall 11 Kulas of Rudra. (11
Rudras) Rudra is called the deity of huricane. Rudra is termed as powerfull like bull. There is a "baku" place
in the "Demaband" hills in the Kashyap region, emiting fire. Iranis worship fire. The burning of this fire got
turned into Yaadna. According Aryans Rudra was supporting Yadnya whereas Shankar was against them.

Returning Home Movements

R.S.S. has established Vanawasi Kalyan Ashram socities to stop the conversion of Indigenous people by
Christian missioneries. These societies have spread in a net work for conversion just like Christian
missioneries and indigenous people are being converted to Hinduism. The children in the Vanvasi Ashram
schools are thought the lessons from Ramayana Mahabharata. The returning home movements means the
hindusiation of those indigenous people who have become Christians. Mr. Rajan Kamath and Padmavati
Rao, this couple, has prepared a documentary film called "Fisher of Men" of 117 minutes. In this film the
returning home indigenous people from Tarquja District and Raigad District is picturised. Mr Dilpsingh
Jadeo BJP M.P. (Rajya Sabha Member) inaugurated the filming of this picture, and R.S.S. fully supporting
this movement.

Because of the Christian missionaries, the doors of education have been opened to converted Christian
indigenous people and a fast progress is being achieved by them. As they are getting a separate identity
different from Hindus, the Hindutvavadis are highly anxious and had taken serious note about this
happening. It is said that for an indigenous man to become a Christian is against the national interest. In
Bihar, Roman Catholic priest father Christudas, in place called Dumka was forcibly stripped naked by Hindu
Nazis as they were afraid of his opposition to the "home coming back" movement. The main reason behind
this was that the Hindu Nazis have realized that the indigenous people have developed different discipline
and are getting separate identity through the Christian missionaries. Therefore false accusation were made
against father Christudas and was arrested. [p.4, "Dalit Voice", 15-30 November 1997]

Why do the indigenous people get converted to other religion. Reason for this must be searched. They are
living their life from thousands of years in the hell of slavery. Even after independence, they do not get
enough to eat. They are subjected to malnutrition. They are deprived from leading their life with self respect.
They have become paupers. They can not protect dignity of their mothers and sisters, for which they feel
very sorry. They are searching and tring to find out whether they will get equal opportunities in any religion
and for this indigenous persons get converted but no where they get status of equality.

Indigenous people of Nikobar became Muslim because of the hate of Hindus whereas the Keran indigenous
people of the same area becomes Christians. Indigenous people in Nagaland 56 percent are Christian.
There used to be trade between India and Iraq, a slave trade of Indigenous people. In South India Arabs
had purchased some slaves but due to some reason these Adivasi were freed there. After the Hindu
refuged to accept them back, they becomes Muslims.

After the establishment of Muslim League by Baristar Jinah I.C.S officer Mr. Mayur S. Massud established
"Khandesh Bhill League". National Anthem of Bhill was prepared and also a national flag. On the flag the
figure "786" was put. The method of greeting each other by "Ram ram" was stopped and slogan of "Jay
Bhillikhan was put forward. (p. 41, "adivasi vikasa che shilpkar", Dr. Govind Gare. Dhulya Maharaj of Dhulia
established a Mandal and put forward a slogan "Atta deepo bhava" (Be your own light). He denied the
existence of God and put forward the slogan "aapki jay ho" (Be victorious)

Shankaracharya has also said that he has seen the conversion brought about by Mother Teresa in West
Bengal, Bihar, Orisa, Aasam, Arunachala Pradesh, Nagaland etc. In this area money was spent like water
for conversion and churches ("Lokmat", 9 November 1995 Article by Khushwant Singh) and same mother
Teresa who converted numerous indigenous people and had been honoured on national and international

To stop the conversion of indigenous people by Christian missionaries and to make them Vanavasis,
Thakkar Bappa has established a "Gond Seva Mandal" . Afterwards Mahatma Gandhi was murdered. The
murderer's name was Godse which was similar in pronounciation to Gond Sewa Mandal, therefore the
name of Gond Sewa Mandal was changed into "Vanavasi Sewa Mandal".

The indigenous people in Melghat, after being converted by the Christian missionaries, started considering
themselves as a non- Hindus. Hindus feel this conversion was change of nation. Therefore through the
Vanvasi Kalayan Ashram some villages of indigenous people were adopted and they are being made
Hindus. The Vanvasi ashram soceities Shri Balasaheb Deshpande used to hold a cane in the hand and
compelled the indigenous people to say "Jai Hind" those who were saying "Jai Isaisthan". Lately Vanvasi
Kalayan Ashram societies have got a net work spreading in Gadchiroli district. Dr. Prakash Amte son of
Baba Amte, Dr. Bang Dr. B. D. Sharma, Dikshit Sir, all these people are engaged for conversion of
indigenous people into Vanvasis. Dikshit sir who is converting indigenous people into Vanvasis has got long
legacy in his family of such a conversion. Mukund Diskhit and his wife Wasanti Dikshit, both belong to Nasik
and related to family of Nanasaheb Dikshit. Father of Nanasaheb Dikshit Ajmir Saudane was from District of
Nasik and belongs to family of Apaam Dikshit. He was Guru of Jaagenath Pandit who wrote "Ganga
Lahari". A person of this family i.e Nanasaheb became a great authority on the Dharm and "karm kand"
along with Gagabatta. It was Gagabhatta, related with Dikshit family, who performed the coronation of King
Shivaji with the big toe of left foot; and now another Dikshit guruji is enslaving the indigenous people by
making them Vanvasi!

In March 1991 in the city of Yavatmal, Kolams had prepared themselves to become Christians due to
tyranny of Hindus. Vishwa Hindu Parishad and R.S.S. were prominent among those who opposed this

The declaration of conversion to Islam by "pardhis" by their leaders Panalal Rajput and Krishnarao Chavan
of Rawanwadi in Nagpur district due to tyrany of Hindus had become a drastic challange to the social order.
The Hindu Nazi thought this most horrible picture of conversion of Pardhis that too to Islam. To stop this
conversion all institutions under the Hindu camp like R.S.S. had become very active to oppose this
conversion and in the end the decision to get converted was taken back by the pardhis.

I myself went to Rawanwadi and discuss to Pannalal Rajput as to why the Pardhi want to accept Islam only.
While answering this question very serioussly Pannalal Rajput said the racists Christian and Hindu Nazis
can come together ideologically whereas Budhism is entrapped in article 25 of the Indian Constitution.
Hindu and Muslim are strong apponents they can not come together and trade away pardhi interestss, so
they were to accept Islam. It was further understood that to prevent pardhis from accepting Islam Hindu
Nazi had distributed the Idols of Ram and Hanuman.

Gondi Dharma

From the word Koya or Koytur the implied meaning is man. In 1938, Rangel Singh Bhalawi put forward the
concept of "punamsar of Koya". The Koya punamsar means the religion of human being. Through the book
"koya punamsar" the lives of Patali and Lingo, Adivasi heroes, were described. But some leaders from
Nagpur calling themselves as RajGond translated "koya punamsar" into hindi as "Gondi Darshan". This
translation is based on the legend in the book. That way, the word "gond" is used by Afganis and Hindus
denoting hate for the indigenous people and both words gond and Vanvasi are of the same nature. To
rename Koya or Koyatur as Gondi Dharma means conversion of Koya Koytur Gana to fit them within frame
work of Hindu fold in the name of Gondi Darshan system of Manav Dharma and Guruparamapara, Dharma
Guru, Acharya etc. all these are concepts of Hinduism.

What is meaning of Jaysewa

Just a cursory glance at the book written on the Gondhi Dharma it is seen that begining of Jayseva started
from an imagionary legend written by Ligo. It is said that when Patali Kupar Ligo was born there was
cyclone and sky had become cloudy there was lighting from the sky. All this was a miracle. Because of this
cyclone the lame started waking, the blinds could see, deaf could hear, dumb could talk, and because of
heavy rains, disease of skin were cleared. Thus from very birth Ligo started his services therefore the
slogan "Jayseva" started. This is unrealistic legend.

In former days, Shudras had an earthen pot in the neck and broom hanging in the waist and when high
caste person passed infront of him he had to do Johar by saying, "Johar ho may bap". Ambedkarite society
denied this Johar because of slavery implied in this name and accepted the slogan of "Jai-Bhim". There is
inspiration of Dr. Babasaheb Ambedkar behind this slogan of Jai Bhim. In Hinduism, in greeting "ram ram",
inspiration of Hindu god Ram whereas in Muslim societies insperation of Islam in saying "wale ko islam"
Thus while greeting there is always some source of inspiration is necessary. What is the insperation behind
"jay sewa". It is just a blind faith.

The slogan of Jay-sewa hails those who are doing service. By service it starts from the word servant
meaning "das" and, Das means slave. The duty of slaves to do sewa. That is all. Instead of denying the
slavery imposed on us how long are we going to hail the slavery imposed on us through the slogan of Jay
Sewa?. While our progeny is on the point of getting destroyed, even then slave mentality of our Gondi
religionist who are enjoying the slavery is really sad. Mundas denied Christinity and Hindusum and put
forward the slogan Jay-birsa. The Bhilla denied the Christionity and Hindusum and put forward the slogan
"Jai Bhilla Sthan" as Ghulya Maharaj denied Hindusum and put forward the slogan "AAPALI JAY". Behind
all these, there is complete denial of the system and we hail our own respect. But by slogan of jay sewa
how long are we to remain slaves?

Chapter 5
Naxalite Movement

It brings shivers to hear about the Naxalites. According to popular belief, Naxalite is cruel and inhuman as if
incarnation of Satan or Yama of Puranas. But nobody is born as a Naxalite. Then when these children enter
their teens why do they yield the weapons and guns and take to the street. This is moot point. The element
which is most neglected in the Indian democracy is a Adivasi. Such neglected global ignorant leaving the
life of penury. The Naxalite movement is thrust upon them, taking advantage of their weakness. As a matter
of fact, an Adivasi has no desire to become a Naxalite. Through his ancient republican traditions an Adivasi
has been the protector of democratic values. Such a democratic person is burdened and his human instinct
denied and is promoted to kill his own kith and kin. This is the picture seen through the Naxalite movement.

What is the Naxalites movement?

Karl Marx is supposed to be the original promoter of revolution within the leftist ideals of Hegel. Lenin was
the one who brought the theories of Karl Marx into the effect and he wanted the revolution of really
depressed. The main principle of revolution by Lenin was that the society will not develop unless the power
is snatched away by force from the established rich.

When the way of communism came from Russia to China it attained slightly different form. Accepting
Marxist Philosophy, Mao brought forward the communism which is suitable by Chinese conditions. Chinese
are very proud of their long standing and ancient culture. Therefore, they wish to form the new society
based on ancient Chinese culture. They do not like to go much away from old values and traditions. China
was mainly an agricultural country and the majority of the farmers were landless labourers. There was
exploitation and very large scale of poverty was running supreme. Mao wanted to liberate poor landless
labourers from the land lords in this agricultural country.

Highly influenced by the thoughts of Marx, Lenin and Mao, based on social structures devoid of exploitation,
the hard liner Communist thinkers from West Bengal Mr. Charu Mujumdar and Kanu Sanayal implemented
their thoughts through the armed struggle. The struggle of revolution being motivated by Mao, its notice was
taken by China, being the first example of revolution since Indian Independence. The land reforms and
developments based on the revolutionary philosophy of Mao came forward and came to be known as
Naxalite movement.

In a place called Nakshalvadi in West Bengal an Adivasi youth named Wimal Kesan, having obtained a
judicial order, went to plough his land on 2 March 1967. The local land lords attacked him through their
goons. Through this erupted a struggle of "Nakshalvadi" and Adivasis started capturing back their lands. A
Police Sub-inspector was killed by an Adivasi after two months in a riot, that started. Riot become stronger
and 9 Adivasis were killed. Echo of this incident spread throughout the country and the end of this riot came
forward as revolution "Nakshalvadi movement". The guns of Nakshalvadi directed against exploitation and
in the name of social development pointed towards the landlords now changed and directed towards
bureaucrats and thus spread of Naxalite movement has taken place within Adivasi areas of Madhya
Pradesh and Andhra Pradesh and districts of Bhandara, Gadchiroli, Chandrapur, Nanded and Thane of

The movement thrust upon the Adivasi

At the basis of Naxalite movement there is a violence and an unconstitutional movement which denies
democracy. The illiterate Adivasi who is cursed by the established system of exploitation now wishes
liberation. He wants rights of self determination, self Government, self autonomy. He is ready to struggle for
that and is getting prepared to throw away the burden of slavery imposed on him. The established higher
caste intellectual Charu Mujumdar got the idea that Adivasi struggle is going to start against their system.
Therefore, Naxalite movement originated from the clever brain of higher caste people like Charu Mujumdar.
But on the contrary this movement has been used as a weapon against the Adivasi. As a result, Adivasi
struggle is being termed as Naxalite and this horrible objective leads to blunt to sharpness of their
movement against the system. It is necessary that Adivasi should understand these tactics.

We are today celebrating golden jubilee of our independence but Adivasi has no realization of that
Independence. He can not see anything beyond the two pieces of bread twice a day, food, clothing and
shelter, the prime needs of life. These problems are still unsolved for them. During the happy celebrations of
independence, the heart of Adivasi is filled with waves of sorrow and suffering. Adivasi who suffered by
getting killed by bullets during the freedom struggle of this country, thousands of their children are dieing of
malnutrition. His misery is not taken in cognizance of by anybody. In the name of development Government
has spent up to 1993-94, a sum of 89 crores, 41.15 lakhs over an Adivasi population of 6 crores, 19.59
lakhs, as per 1991 census. This comes to average of 14.43 paise, per head. 90.89 percent Adivasi are
leading their lives below poverty line, education is negligible. Thus in this country an Adivasi is deprived of
development purposefully. Undeveloped means an animal.

This undeveloped Adivasi has never read Marx, Lenin, or Mao, he does not know the fundamental values
taught by them. He does not know who were Marx, Lenin, he has never seen a gun how it looks like. How
such an Adivasi youth becomes a Naxalite is a question which is puzzling everybody.

Suffering extreme degree of poverty, he is tolerating misery without complaining. When this misery
becomes intolerable and when he was ready to snatch away his rights, he looks helplessly having no
means of restricting the modesty of his sisters and mothers being violated in his presence. And so he
adopts violent means as a reaction. This becomes a crime and he is declared as a Naxalite. In this country
the criminals are getting their breads at least twice for example those in the jails are fed twice a day but in
this independent country of our own an Adivasi does not. What a misery! I am a human being and got a
right to live my life my own way, this is my just demand, says an Adivasi. Naxalites have taken full
advantage of this condition. This delicate situation has been exploited by Naxalites to their advantage, and
struggle against land lords and contractors has been turned away from them and directed against the
innocent Adivasis. No Adivasi wants an violence, contrarily Naxalites want bloody revolution and they have
selected Adivasi regions to try this out. Social exploitation is important for creating the backgrounds of
revolution. Society which is exploited most gets ready for social revolution more easily. This is the basic
thought of Naxalites and so they have made the Adivasi their weapon for revolution. As majority of the
revolutions come out through violence, and almost all revolutions are in the forms of killing human being,
Naxalites have thrust a gun in the hands of an Adivasi, who now is thought of as a killer.

Is struggle against system implied in Naxalite movement?

Adivasis are denied their indigenous existence, they are denied their rights of civilization obtained from the
nature. This is the question of their existence and self respect, for which it is necessary to start the struggle.
A landlord and contractor is the exploiter, this is the true, but main enemy of Adivasi is the established
system which denied them identity. The main aim of Adivasi movement is to start a struggle against the
established Manuvadi system, to build their camps against it, to destroy violence of Hindutvavadis and
replace it with the new revolution of the Indigenous people in its place.

The Naxalite movement is not a movement of Adivasi at all. It is thrust on them. Adivasi person is leading a
life based on his ancient culture. Through this thrust movement he will destroy his own culture. What is the
new culture he is going to achieve on the basis of gun thrust on him by the Naxalites? This is the question
which is every Adivasi must understand. The basis of Naxalite movement is human killings. But in the
hunter's life of Adivasi there is no place for human killing. On the contrary, when an Adivasi hunts animals
as a means of livelihood he distributes equal share to all of his members of his community. Thus he has got
a sense of equality.

Thousands of Adivasis and police are being killed in the name of Naxalites and while this is going on
nobody in the established order feels sorry about it. Because it is not affecting them at all. The struggle of
Naxalites has not been projected as a struggle against established classes. They have come against land
lords and bureaucracy on the point of gun and are struggling for liberty and establishment and social order,
but it is not a struggle which will completely deny the established order. If the Naxalite want to bring
transformation in the Adivasi society it is only expected of them that they declare, "If the Adivasi is not
getting his rights the Adivasi will completely deny the Hindu religion as a human being and adopt instead
any other religion, either willingly or on point of gun". This simple statement has not come forward up till now
from any special group of Naxalites. If this simple statement had been made then those in power would
have found their chairs shaken, but this is not happening. Naxalites have no programme to arise the self
respect among Adivasis. Naxalite movement does not belongs to Adivasi at all. It is thrust by aliens on
them. Adivasi uptill now obeyed orders of the system now he is obeying orders of Naxalites on the point of
gun. Adivasi is in struggling against "Vanavasi" term imposed on him he also in struggle for obtaining to
definition as Indigenous people in the Constitution of India. It is necessary that the struggle be raised on the
basis of their self governance self determination to give him identity of Indigenous people awarding him just
rights on the constitutional basis. But it does not seem likely that the Naxalites start struggle based on
identification of Adivasi as Indigenous people.
When one bears the torch of revolution one must be sure about identification of ones enemy and otherwise
one may kill ones own kith and kin. As a matter of fact, when an Adivasi will revolt against the established
system, whole of the system will be found posed against Adivasi society. That will definitely be the
revolution of an Adivasi. This principle is not the basis of Naxalite movement.

Why is Adivasi attracted towards Naxalites?

is very natural for an Adivasi to feel that there is none to protect him from malnutrition, inhuman torture,
rising unemployment, inordinate delay in disposal of land cases, unwillingness to implement the land review
commission's recommendations being pending for years together, the people being put behind bars without
any crime, and torture by police without any reasons, under such circumstances the Naxalites got sympathy
from the Adivasis of Gadchiroli, Chandrapur and Bhandara district when they fight for the remuneration of
the Adivasi labourers. An impression has been created that ANNA can obtain an announced rate of
remuneration for collection of Tendu leaves from the contractors. Lately, Naxalites have boycotted vote in
elections. Their slogan was "No revolution through ballot, no liberation without revolution". The reason of
this boycott was the great impression on the mass of Adivasis, of the unemployment and injustice making
them to think whether they are citizens of this country or not. Another reason of this boycott was also said to
be that "They are creating a Special Pressure Group of Adivasis who are the people thrown out from the
stream of national development". This is one reason that Adivasis are attracted towards Naxalites, because
they feel some change might take place through such pressure group.

Government have brought plans and sub plans in the name of Adivasi. By these plans of development,
Adivasis are made model of development and Hindutva is imposed on them instead of development and
their progress. There are no industries in Adivasi areas. There is some land with the Adivasi but no
irrigation. Unemployment, malnutrition has posed a great problem to their security for which there is no
protection from police. Labourers' Morcha for demands of bread in Chhatisgad had to face fire and several
Adivasi labourers have been killed but nobody bothers about them. Government have no plans for the basic
transformation of Adivasis. As alternative, Adivasis are turning towards Naxalite movement. It will not be
wrong to say that it is the Government who are responsible for this.

Murders of Adivasis in the name of Naxalites

Human being needs happiness, when he is in misery he needs moral support. Therefore, the troubled
Adivasi felt Naxalite movement as their movement. Sometimes a Naxalite may be going to the Adivasi
hamlet and gets his meals by paying him but in the eyes of police he become an accomplice of the Naxalite.
Police is the enemy of the Naxalites and the Naxalites are the enemy of the police and their "informers". A
triangle that is created and an Adivasi is suffering because of this. Naxalites enter the house of Adivasi
without any warning, they get the food. Adivasi always speaks truth. When questioned by police he tells the
truth. As a result, in the eyes of the Naxalites he becomes an informer and in the eyes of police he becomes
a criminal as an accomplice of Naxalite. Thus Adivasi becomes target of the Naxalites well as police and his
punishment is bullet in a head either from police or from Naxalite. This is the crux of the matter which is not
understood properly even today by Adivasis.

Today the pressure group of Naxalites has become so strong that the Government have charted out the
"Naxalite action plan" to finish the Naxalite movement once for all. There should be no two opinions that
Naxalite movement must end. At least the Adivasi is always in favour of ending it. In the name of Naxalites
a fierce atmosphere of tension has been created. Government have not made any arrangement for
preventing Naxalites entering the house of Adivasi. On the contrary, in the name of enquiry for preventing
the Naxalite movement many innocent Adivasis are taken into custody by the police. When an Adivasi, to
meet his both the ends meet, wanders in the forest and collects the gums, fruits, the roots and the fire
wood, he is being tortured as a criminal, some times by the foresters sometimes by the police.

Many Adivasis are booked under the TADA in the name of Naxalites. From Salekasa on 5th Feb.1993, they
took forcefully to the police station four girls for enquiry in connection with Naxalite movement and booked
under TADA. Four girls between ages of 15 to 16, all unmarried, were from Bewar tola, (Toya Gondi)
Kumari Tara Kunjam, Ku. Sukhawati Uke, Ku. Premila Kumare, Ku. Jayawant Kusrag. The news items
appears in the news papers that they were raped and killed in the police custody. The matter was taken up
by the social organization of Nagpur in the high court.
Recently TADA protection committee declared in their Report about malnutrition of the people imprisoned
under TADA, that Renu Ukey resident of Sawaraon in Gadchiroli District, died on 1.4.94 in the Medical
college Nagpur because of Malnutrition. Whereas one Raytu Mitlami of Beba Palli village from Chamorshi
died in Nagpur Central Jail on 21st August 1995. Thus the Adivasis are being killed in the name of

Non-Adivasi gets a reward for killing Adivasi

In an encounter between the Naxalites and police, in the Rupsar police station in Balaghat Taluka, Suwarna
Madawi, Azad Uke, Dr. Binay and Motilal Durwe, all these Adivasis were shot dead in the name of
Naxalites. The police officer by name Banjari who killed these Adivasis was rewarded by medal and
promoted by the Madhya Pradesh Additional Director General of Police, by going to the site of the incident.
Not only of this, but his name is recommended for a National Medal of Bravery. [Loksatta, 2.6.94]

On 19th May 1992, Inspector Chawan was awarded a prize of one Rs. Lakh by Govt. of Maharashtra, for
killing an Adivasi Shamrao Kinake alias Vijay Kumar by declaring him as a Naxalite and killing him in the
"Vijay Kumar operation" at Junawadi (Nanded). Thus if a non-Adivasi Police Officer kills an Adivasi Naxalite
he is awarded, thus encouraging him to kill Adivasis.

"Police verses Naxalites, Adivasi kills another Adivasi"

Since 1989, four hundred Adivasis are recruited in police services to stop the spread of Naxalite movement.
[Statement of I.G.Police Shri T.K.Chaudhari in Lokmat, 6/1/1990]. The Adivasi Policemen were giving
special training and sent in the Naxalite areas under the name of Naxalite Action Plan. When an Adivasi
comes forward with a gun in his hands in the name of establishing of liberty and social justice, a struggle
takes place between the Adivasi police and Adivasi Naxalite. As a result of such struggle, an Adivasi is
killed by an Adivasi, and it is termed "Naxalite"

Adivasis Killed in Police Encounters

Gadchiroli- 52 - 20- 6 - 40
Bhandara - 12 - 7 - 3 - 7
Chandrapur- N- N - 1 - N

Total - 74 - 27 - 10 - 47
Civilian Adivasi-Naxalite Adivasi -Police Adivasi-Surrendered Naxalite Adivasi

[Compiled from various News papers]

Adivasis need a "Alar Kalam"

In July 1996, in the police custody in Bhamragad, an Adivasi named Edaka Atram was killed for having
relationship with Naxalites. The whole matter is shocking for the Adivasi society. But the emotionless
Adivasi society did not even registered its protest or demonstration in this matter and nobody has taken any
action against the Government on any level in this matter. Four Adivasi girls from Bepartoli are raped and
killed. And all this crime is taking place in the police station. Government are rewarding and promoting the
killing of Adivasi when a Adivasi was killed by non-Adivasi policeman. Revolutionary poet and singer,
Gaddar is prohibited from singing and educating the Adivasi society. To commit inhuman torture, to bring
starvation, and not providing enough protection when there is danger to life, all of these instances are the
matters of violation of Human Rights of Adivasis but these matters are not taken cognizance of on
International level.

The cruel murder of Edaka Atram in police custody, though this incident is a violation of human rights, this
was not taken note of in this country. Reason of this being that the Indian Adivasi is not included in the
definition of violation of human rights of the United Nations Organization. But the Indian Government are
opposed to include Adivasis in the definition or violation of human rights on the International levels.
In the first war of Independence many Adivasi Heroes have scarifies their lives to free India from the slavery
of the English. Adivasi leaders Shankar Shaha and Raghunath Shaha, both these father and son sacrificed
their lives. This is true fight against English Birsa Munda sacrificed himself to liberate the whole Indian
society from the crunch of the British. In the freedom struggle of 1857 great Martyr Bapurao Shedmake who
fought against mighty British Army to free the mother India from the slavery of English was hanged in the
Chandrapur prison on a Pipal tree. That tree is even today saluting the Adivasi martyrs. In this country,
where Adivasis are such martyrs, the same Adivasis are now being labeled Naxalites. Is it not a great

The word Naxalite is of criminal type. This word has got technic of labeling of Adivasi as a criminal tribes
and drives him out of national development and put him under the world of crime. In every world and every
action there might be a crime but there is promise of some values. It is necessary that these values be
searched and brought into the light. The values being created among the Adivasis in the name of Naxalites,
destroy the original culture of Adivasis. As a matter of fact, it is necessary to bring forward the stream of that
culture of justice equality and fraternity which is well established among the Adivasi society.

It is necessary that the great Mahatma be arisen in the Adivasi society like Alar Kalam who was the teacher
of Sidhartha Gautam and to whom Mahatma Buddha had an intention of giving diksha after obtaining
Budhahood. Without this, the cunning policy of killing the Adivasi will not end and neither will end the
Naxalites in this country.

Chapter 6
Sidhartha Gautam Buddha and Ravana were contemporary. The principle of the Dhamma of Buddha and
culture of "Rakshas" of Ravana were more or less similar. The Brahmins' culture of Ashrams had spread
their web throughout the area to spread their concept of God and Yajnayas over the Adivasi thereby
causing great danger to the traditions of Adivasi republics. There was a great conspiracy by the Vedic
Rishis to start the internal revolt and struggle amongst different Adivasi republics because in North India the
Buddhists created a strong influence. The Aryans had prepared themselves to oppose the Buddhist

Mahatma Ravana was a great world renowned hero of the Raksha Gana. Walmiki himself has called him
Mahatma. Ravana was grand son of Pulsta and son of Wirsawa. In the Adivasi language Koytur "Pulai"
means lion. The totem of Pulstya was lion. Trunbindu was wife of Pulstya. Wirsawa, whose other name was
Kubara Virendu, had a wife Kakeya and Ravana was their son. The name Ravana has originated from their
totem, though the complete name of Ravana is different. Ramdeo Paswan in his book "bharat se Arya",
mentioned full name of Ravana to be "Raujaner Varendu Narendar" (RaVaNa) and its short form was
Ravana. [Dalit Voice, May 1-15, 1998] His wife Mandodari was daughter of Danava named as Maya. The
Rakshas Gana of the Ravana belonged to Daitya race and his mother also belonged to the same race.

Ravana was a very powerful hero of battles. He had only one mouth two hands and two legs. Aryan Pundits
depicted him in a corrupt form to the society out of hate and contempt.

The real enemy of Aryans until then were the Indigenous people in this country and therefore they were
called Rakshasas and Daityas. Ravana being in the Daityas race and Rakshasa Gana he was depicted to
have 10 mouths. In this connection H. D. Sankaliya observed:

Ramdas's important contribution was to show that Ravana and his kith and kin were ordinarily human
beings and Ravana had only one head, two arms and two feet. [p. 47, "Ramayana Myth or Reality]

As Ravana was very brave and powerful warrior he was compared with the powerful star in the sky and 10
th being himself, he was called Dash Mukha as a rhetoric. Another idea of calling him Dashmukh was he
was strong enough to beat 10 wrestlers at a time. Mahatma Buddha was also called "Dash Tathagata
Balopen" because he was endowed with 10 "balas". Similarly, Ravana had 10 powers and hence he was
called Dashmukha.
Mahatma Ravana was black and very handsome, smiling, humorous and brave hero full of power and
enthusiasm. Walmiki has himself described Ravana as a great scholar, great saint, a lenient and kind
hearted savour of the people, a powerful warrior, was full of piety to others, very truthful and supporter of
justice, equality and non violence. In the "Lanka Avatar Sutra" of Bengali Ramayana, Ravana is describes
as a great philosopher like Aristotle and Plato. A scholar by name Kirthwas has observed that Ravana was
ruling his subjects with love and affection and was highly respected by his subjects. He had obtained divine
powers by heavy "tapasya". He was also learned in Aayurveda and was a father of Trantras and a master of
music. The art of music of Ravana appeals to every Adivasi.

The republics system of Adivasi and Ravana.

The system of republics - "Gana" - is the main basis of Adivasi culture. The deity of each Gana is different
and is worshipped by Adivasi in form of plants and animals. They consider these totems as sacred, and
their identity is based according to their totem. Ravana had also a totem of Raksha Gana of Adivasi and his
totem was a palm tree. That Ravana and his followers were related with totemic culture can be seen from
the examples of Ravana (palm tree), Shurpanakha (palm tree), Tadaka (palm tree), Maricha (shal tree),
Shabari (tree of berries). His co-workers were worshiping animals totems for like Hanuman, Wali, Sugreeva,
Angad (all monkeys), Jambuwants (bear), Jatayu (vulture). Adivasis worshiping trees are called Maravi. M.
S. Purnalingam Pillai observes:

"Ravana and his race Rakshas belong to the human race and in all probability to the "Marava" community of
the present day." [p. 10, "Ravana: King of Lanka"

H. D. Sankaliya observes:

"Thus the view that Ravana and other Rakshasas were in truth an aboriginal tribe, most probably the Gonds
and Vanaras, belong to other tribes such as the Savaras and Korku, seems to be justified" [p.47,
"Ramayana Myth or Reality"]

This proves that Ravana and others were Adivasis from different ganas. Chandrika Prasad Jidnyasu
observed that Ravana was Gond and his Lanka was in Central India. [p.22, "Ravana aur uski lanka"]
Purnalingam Pillai observes:

"A mystery by GRSM Ravana is represented as the titanic or in other words the anti Brahmanical aboriginal
fetish worshiping monarch of Lanka or Ceylon". [p.77, "Ravana: King of Lanka"]

Ravana was against Vedic Yajnyas

Basically, Ravana was a worshiper of nature and used to hate the Aryans Rishis and deities killing their
totems in yajnyas. Manu enjoins killing of animals in Yajnyas as Madhupark [p.66, "Ravana aur uski lanka"].
It therefore follows that Ramayana is a story of conflict between Adivasi culture versus Aryans culture.
"Marathi Vishva Kosh" vol. 14, p. 781 mentioned Ram Lakshman driving away Maricha, Subahu from the
Yajnya of Vishwamitra. Ramaswami Periyar observed that Ravana was hating Vedic deities and Rishis
because they were indulging in cruelly killing of animals and there was no other reason. [p.26, "Ravana aur
Uski Lanka" by Chandrika Prasad Jidnyasu]

Raksha culture of Rakshasas

Mahatma Ravana had started a struggle against the Vedic Yajnyas to protect the culture of Adivasis and his
Rakshasa Gana. "Raksha" means to protect. Acharya Chatursen named his book "Wayam Raksham",
meaning "we protect" [p.131, "Wayam Raksham" by Acharya Chatursen] Aryans always hated the Adivasis
as seen by depicting them as enemies of Gods and men [p.999, v.14, "Marathi Vishva Kosh"]

Ravana was worshiper of Shiva

The Siva worshiped by Ravana was not the same as Vedic Rudra and was against the Vedic yajnyas. Shiva
is truth and good. His totem was a bull and he was king of Daitya ganas. It is also said that the Siva that
was being worshiped by Ravana was ancient Buddha. Ravana used to worship by music. M. S.
Purnalingam Pillai observes:

"By his austerities and penances for years he obtained boons from Shiva as longevity and broad bright
sword which gave him victory."[p.20, "Ravana:King of Lanka"

There is also a book by Ravana on music, says Chandrika Prasad Jidnyasu [p.47]

Ravana was contemporary of Buddha

Chandrika Prasad Jidnyasu has observed that Ravana was contemporary of Buddha and has attended His
discourses and believed in Buddha's karuna and non violence. Acharya Narendra Deva in his "Buddha
Darshna describes Ravana asking one hundred questions to the Buddha about Buddhist doctrine like
Nirvana. [p.53-54, Ravana aur Uski Lanka] Ravana has accepted the concept of Nibbana and Shunyata of
the Buddhists.

Totemic culture of black Buddha and Ravana

Sidhartha Gautam Buddha belongs to Shakya Gana of Adivasis having totem of the tree of Salai and
Gautam means a bull which was his totem. Debiprasad Chattopadhyay has observed:

"In actual fact, there were a number of clans within the Shakya tribes, and one of these gave the Buddha his
name Gotama (Gautam)." [p.472, "Lokayat"]

The totem of Ashoka was the Ashoka tree and peacock, today's national bird, was the totem of his Maurya
gana and was being worshipped during Buddha's times. Ravana's region had plenty of Shal trees and
hence Dandaka vana was also called "Shalvana", [Waman Puran,90.32] says Prof. Hiralal Shukla, "aadivasi
asmita aur vikas", [p. 84-85]. To kill Mahabali Vali, Rama had to use arrows of Shal tree, because shal tree
was Vali's totem, as Sugreeva had told Rama that Vali can not be killed otherwise. H. D. Sankalia observes:

"It is Rama with one arrow only pierces all the seven sala trees" [p.11, "Ramayana: Myth or Reality"]

The society, worshiping totems, naturally was against Vedic Yajnyas. Ravana and Buddha both were
believers of nonviolence, and were the heroes of struggle against Yajnyas. Adivasi Ravana and Buddha
and Charwaka were criminals in the eyes of Aryans. [p.28, Chandrika Prasad Jidnyasu: "Ravana Aur Uski

Ramayana, the struggle of Whites against Blacks

By the participation of brown colour of Wanaras it seems that the Rishis had civilized the wanaras. Master
Purnalangam Pillai observes:

"They were in colour and complexion black opposed to the Aryans, who were bright or fair in colour and
features. It (the Ramayana) represents the Rakshas as black of hue, and compares them with black
cloudier and masses of black collyrium, it attributes to them curly wooly hair and thick lips, it depicts them as
Loaded with chains, collars and girdle of gold and the other bright ornaments which their race has always
loved and in which the kindred races of the southern still delight." [p.9-10, "Ravana: King of Lanka"]

Fraser believes that there existed in Lanka, even before the Rakshasas, a culture of Black people. Some
scholars believe that Rama had destroyed the culture of Black people in Indian Ocean. [5.63,"Siteyacha
Parityag" by Arvind Kumar]

All the Ganas in Raksha culture of Ravana were black and had a black flag.

"Ravana was a dark-skinned man who had not more than two hands and one head and he had carried
away Sita in his hand" [p.61, "Ramayana: Myth or Reality"
The people who influenced Ravana were also Black, like (1) the Buddha who showed him way of Nirvana,
so was His father Shuddhodana, (2) Alar Kalam, who taught Sankhya to Buddha. (3) Shiva, whose disciple
Ravana was, was also Black. Shiva was a Buddha before Gautama, the Buddha. (4) All relatives of Ravana
were Black like Kumbhakrna, Meghnad, Shurpanakha, Mandodari, Tadika, Maricha, Bali, Shambuka
Shabari, Subahu were all black.

There was a culture of black people in India and they had importance in Buddhist and Raksha culture. Siva,
Charwaka, Buddha, Alar Kalam, Ravana, all considered black as a sign of success.

Rama went to forest for 14 years to destroy the Adivasis. He had preferred killing of Adivasis to the
pleasures of king's palace. All those killed in Ramayana war were black Rakshasas and Vanaras, and not a
single white Aryan was killed.

Killings were because of black colour

Bali, Matang, Shabari, Maricha, Lawanasaur, Tadka and Thadamai, Shambuk were all Black. All this proves
that the struggle depicted in Ramayana was a struggle between White coloured Aryans crusading against
the Black Adivasis and in the real sense was a struggle between Blacks and Whites.

Black Ravana and Sita

As Ravana was present on the occasion of Sita Swayamvar it can not be gainsaid that his relation with Ram
Lakshmana Sita were not friendly. The black beauty Shurpanaka was insulted by Rama and Lakshmana.
To her proposal of marriage, why did they not tell her that they were already married, why was she
disfigured? The real reason of this was that Mahatma Ravana had accepted Buddhist philosophy of
nonviolence and opposed the killing of animals in Yajnyas. To avenge this Rama cut the nose and ears of
Shurpanakha, who was much more beautiful than Sita herself.

There was no crime in the kingdom of Ravana. The justice was done by Ganpanchayats and the
punishment was Eye for an eye and hand for hand. No brother would have tolerated the torture of
Shurpanakha. Ravana took away Sita to question Rama in her presence. At the time of Swayamwara of
Sita Ravana was already known to Rama but still Rama kept on searching him. It appears therefore that to
liberate Sita was his secondary aim and the main aim was to destroy the culture of non violence of Ravana.

Ravana kept Sita very respectfully in the Ashoka Watika and treated her with great respect as a guest and
followed political protocol. He never tried to outrage her modesty or to rape her. As a matter of fact there are
many folk songs among the Adivasis that one can hear describing that Ravana had not abducted Sita but
she has gone with him with her willingness.

Korku Adivasis worship Ravana and Meghnath. Ravana was very handsome and expert in music and
dressed attractively. That is why Sita went with Ravana with full willingness. G. B. Pradhan, "Korku che San
war" edited by Sarojani Babar - "Adiwasi che San War", [p. 55-56] has given detailed folk songs prevalent
among them. The summary of these is as follows:-

Sita was asked what did you see in Ravana in the guise of a Sadhu on which she replied that she went
behind Ravana by seeing at his crown. She went behind Ravana looking at stick in his hand. She went
behind Ravana looking at a cloth bag on his shoulder. She went behind Ravana looking at musical
instruments in his lips.

Thus it appears that Sita went of her own with Ravana but misunderstanding of was spread among the
masses to create the feeling of hate against him. The reason of this was that Mahatma Ravana was out
side the caste system of Hindus, was nonviolent and was a great personality observing karuna.

It appears Sita had accepted many traditions of Ganas of Ravana during her stay in Lanka and learned the
Dravidian language of Ravana. It is mentioned that, "Hanuman spoke to Sita in a Dravidian Language which
was intelligible to her and not in Sanskrit. [p. 65, "Ravana King of Lanka"] Not only that but she started
worshiping the Black Shiva. "Sita was a Dravidian lady worshiping Shiva." [p. 68, "Ravana: King of Lanka"]
Chapter 7
(A speech)
Fascist Concept of God is thrust on the Adivasis

The Adivasis are the natural inborn citizens of this land. They have established their first civilization on the
banks of Indus in the form of magnificent Harrapan Civilization proving their superior skills. The first great
personality among them was Gotama the Buddha. It was because of the teachings of the Buddha, that India
is known all over the world. The Aryans have destroyed their pre-Budhistic cultural history and thrusted a
false history upon the Mulnivasis, the Indigenous people. The concepts of God, soul, spirituality, sin and
virtue, and moksha i.e. liberation all belong to the foreigner Aryans. They denied the cultural values of
Mulnivasis and imposed the colonization of God supremacy. Buddha had denied the concept of God and
considered the eternal existence of human being as the centre of his thoughts.

Philosophy of Ambedkarite literature

The Aryans imposed their God based religious concepts over Mulnivasis considering God as the Dictator
and all populace as his subjects, and the Brahmins, at times, considered themselves even superior to God,
thereby enslaving the Mulnivasis. Thus the roots of Fascism are planted where the Brahmin is the chief and
crores of Mulnivasis are his slaves. Democracy, according to Fascism, is the rule of people of low wisdom;
whereas the Buddha taught the importance of justice, equality, fraternity, truth and non-violence and
stressed human values based on democracy. According to Fascism, Democracy is not only the rule of
people of low intelligence, but also cares more for the happiness of people rather than the braves, thereby
making it weak instead of strong, virile and valiant, leading to degradation of society, and hence democracy
deserves to be discarded. The same principle is adopted by the Arya-Brahmins. The heritage of Nationalism
and Racialism accepted by the Arya-Brahmins to oppose the democratic principles of the Buddha, was
furthered by Hitler and Mussolini and instead of reducing the suffering of masses, started a life cycle of
degradation. Hitler massacred the Jews with the inspiration from the idea of "Moksha" of the Aryabrahmins.
Christianity originated among the Jews, and showed kindness to criminals like Hitler and pardoned him.
Hindus accepted concept of God like Christians. Christianity had no basic philosophy of its own, but
Buddhism had its own very strong ideology. Buddhism is not a system propagating pessimism but has a
philosophy to dispel the suffering, and the Ambedkarite literature has got the strong foundation of teachings
of the Buddha. This literature is not pessimistic but denies the established system and rebels against the
fascism and promotes the establishment of justice, equality and brotherhood, based on the fast
revolutionary concept of Dr. Babasaheb Ambedkar.

The Phule Ambedkarite literature is the Declaration of Human Liberation, and dissecting the established
system in and out, it exposes the craftiness used to establish the mental slavery. It restructures the false
history and teaches every Mulnivasi person, his real past, putting forward a new philosophy against the
slavery of Mulnivasis. This philosophy is the philosophy of Liberation of Human beings and has an ability to
transform the social order in the world. Person accepting this ideology becomes capable of dealing with all
the challenges of the world, his blood gets saturated with such atoms and when many such Ambedkarites
assemble together they generate a power like an atom bomb, having the ability to shake the whole world.
That is what, the Ambedkarite literature is.

Teachings of Brahmanism

Good education makes a man well cultured. After burning the great Civilization of Mulnivasis, instead of
recreating them as humans, the Aryans caused sufferings, sorrow, grief, distress and despair in their lives.
They created the "dharma-shastras" to give improper education to spread hatred among men. To destroy
the high culture of Indus Civilization by imposing the concept God and Laws of Manu, the Brahmin pundits
became the teachers. These so called teachers conserved the uncultured values and dislocated the social
moorings, creating a vast gulf between a man and a man in the name of Brahmins and the Shudras.
Forgetting the old Universal brother-hood, they nurtured the ideas of hate and despise, creating murderers
of men. They impressed on the minds of Mulnivasis through their unscrupulous education, the culture of
sadhus and saints, ashramas, puja archanas and the like. It was Dr. Ambedkar who denied this malicious
system of education and promoted a sagacious society based on new system based on brother-hood,
equality and justice, and is thus he is the hero of Human Liberation.

Duties of Slaves

The slavery imposed by the system makes their mentality prone to obey orders of masters. System has put
the burden of Chaturvarna on the shudra-atishudras, the last in the link. Adivasis are now ordered to kill
other Adivasis in the name of Naxalites, this is the same link as highlighted by Ambedkarite literature.

Impact of orders on slaves as well as soldiers is so great that execution of orders start even before the
whole order is uttered, their minds are conditioned like this. They are used to "Order of Sequence". In the
sequence of "Action", "Position" and "Fire", if the last command is changed to "Stop" the gun is fired as the
minds are used to the "Order of Sequence", thus our own men kill our own men. The antisocial elements in
the higher society are now trying to change the secular Constitution based on justice, equality, and
brotherhood. The RSS based BJP govt. is now getting ready to experiment with the "Order of Sequence".
The first order is "Attention" to get ready for review the constitution, second order is "Appoint" a commission.
Looking at the strong protests the third order will be "Stop" but the Constitution will be changed due to the
mental attitude prepared by the "Sequence of Order" theory. And the BJP will disown the responsibility. We
were negligent when they demolished the Babri Mosque by the same technique, now the Ambedkarites
should be alert to avoid the same error.

Black Literature

Blacks in America started their struggle of liberation on the basis of their world famous "Black Literature".
Similar is the Ambedkarite literature in India, the literature of Liberation of Human beings. Blacks denied the
word "Negro" as its main root "necro" means Dead in Latin, as expounded by Marks Garbe. Garbe said
Black is universal, it denotes justice, liberty and equality and it is our identity. The revolts in America started
on this basis.

Blacks in Africa differed slightly in that they are against the European Colonization, and they projected
themselves as the first father of world civilizations, dissecting the European thinking, and accepted the
concept of "Black is beautiful". In India, though the Dalit and Adivasi literature has dissected the Aryan
myths in their scriptures, they have proved themselves rather incapable of fighting against Brahmanism
based on Manusmriti, which declares women and Shudras as objects for their enjoyment. Activists of
women liberation do not deny the authority of God and rituals, and do not deserve to be called Dalit.
Women have inferior status only among the Brahmins. Neither the Adivasi nor the Dalit women are
subordinate to men, they enjoy gender equality. All the elements of Dalit society do not deny the God and
its supremacy. Are we going to label as Dalits all those who accept Phule Ambedkar but not the Buddha
who denied God?

The term "Adivasi" originates from the womb of Hindutva, and denotes people of 'old" or "past" meaning
"Dead" like Negroes and has become out dated and should be replaced by term "Mulnivasi", i.e. the

Let Ambedkarites and Adivasis unite

Yesterday's untouchable and today's Ambedkarite is the central point of all Ambedkarite literature. They,
under the guidance of Dr. Ambedkar, have acquired Vision, though they had no culture of their own apart
from the lowest rung of Chaturvarna. Adivasis on the other hand had their own culture, Gana panchayats
etc. but lack the Vision. Let both come together like a combination of a lame and a blind, and build a strong
world wide struggle against the system and get ready for social revolution under Ambedkarite ideals of
Annihilating the Caste. That will be the day when a literature will emerge which will liberate every human
being and the challenge thus created will not be endured by the established order and this mission can be
accomplished only by the Ambedkarite literature.

Review of scriptures is a Must

Black skinned indigenous people around the banks of Indus are heirs of Harrapan civilization. After the
destruction of Harappan civilization the foreign Aryans took lessons of culture sitting at the feet of
Indigenous people and assimilated some good points from Mulnivasis and incorporated these in their Vedas
and Puranas to create their own cultural dominance. Gradually they imposed their ideas of God and
spirituality over them, the intention being to make Mulnivasis forget their own culture and accept the foreign
Aryan's culture forgetting their own. As a matter of fact, Adivasi is not captured in the Iranian religious trap,
but to destroy their culture, the scriptures enslaved them so that they keep on worshiping the Brahmanic
culture for thousands of years to come.

A religion gives equal treatment and equal rights to all without distinction, and no religion recognizes
slavery. But in India, Slavery is created by the scriptures themselves, creating a class of Shudras. The
Brahmins should commit atrocities over Mulnivasis, murder them, treat them like beasts, starve them,
deprive them from learning, subject them to inhuman exploitation and deprive them from their natural
human rights; all these are rights given to Brahmins by their scriptures.

Unless these scriptures are revaluated one can not depict the cultural history of Mulnivasis. Brahmanic
literature has put forward improper myths, denying the leadership of the Mulnivasi heroes; all such myths
need to be restructured on the basis of true events. With these false myths, Brahmanic literature has
entrapped the Mulnivasi heroes in snare of their religion and given them status of false gods. Brahmanic
literature is clever enough to destroy the leadership of these heroes and give them godhood only. Siva of
Adivasis is same form as Black Buddha of Africa. Marks Garbe, the architect of Black literature, organized
his theories around the central point of Black Buddha and expounded the principles of Liberation of Blacks,
giving rise to world wide struggle for liberation of Blacks. The main thread of ideological struggle is same in
Black literature as well as Ambedkarite literature, and is aimed at liberation of human being.

Ravana - the hero of Mulnivasis

Ravana, whose full name was Raujaner Varendu Narendra (RaVaNa), was the contemporary of Tathagata
Gotama, the Buddha. He was a black leader of a Gana of Adivasis struggling for justice, equality, and
fraternity. The ideology of his struggle was foreign Aryans versus Mulnivasis, Whites versus Blacks,
Hinduism versus Buddhism. It was a struggle against the arson of Yajnyas. Mahatma Ravana had long
discussions with the Buddha about dharma- adharma and non-violence, and established a culture of
"Raksha". He was a great propounder of non-violence, a great philosopher like Plato and Aristotle, but the
Brahmanic literature has depicted him in a corrupt deformed way denying all his great qualities. The great
personality who has never killed anybody throughout his life is publicly burnt by the Government organized
functions. This is the nemesis and a show of the hate and despise of thousands of years towards the
Mulnivasis by the Aryan invaders. From this platform, as the President of this Literary Convention, I demand
from the progressive Government of the State of Maharashtra to immediately ban the burning of the great
Buddhist philosopher Mahatma Ravana.

Law of Karma

Through the Law of Karma, the Brahmin pundits propounded the conceited philosophy of immorality. As a
matter of fact, the Law of Karma is outside the scope of Hinduism.. It is not as Brahmins preach that one
gets "Moksha" by doing good "karmas". It is the Law of cause and Effect and is Universal. According to this
law, every backward there is a progressive forward reaction. "Everything in our world is based on "Law of
Karma", which is universal principle of "Cause and Effect" for every action to reaction.", says Anthoney T.
Browder. [p. XIV, 22 Essays on the African, American Experlance]

Established religious leadership has propounded a wrong notion about Law of Karma. Every writing
emerging from this diseased mentality needs to be countered with befitting proper works and rejoinders.
There is no liberation of mind from mental slavery without it. This process is the beginning of the Revolution.
On any action done with God at its centre, the real answer would be progressive Ambedkarite literature.
Ambedakarite Dhamma has helped to glow the radiance of Universal brotherhood, being based on pradnya,
shila and karuna. The Blacks in South Africa and in America accepted the Ambedkarite ideology as of
"Black Buddha" and produced the concept of "Black is beautiful" demolishing the system of Aryans (Whites)
and breaking the fetters of Slavery - all this being due to Universal Law of Karma. This rejoinder comes in
the form of denial of all pervading god and the rituals enjoined by the scriptures and is the adoration of
cultural struggle in Ambedkarite literature for preservation of human values. Ambedkarite Dhamma is the
universal remedy of ills of scriptures and is going to liberate the Mulnivasis. Dr. Martin Luther King Jr. often
spoke of a "brotherhood of humanity. But true brotherhood can not exist in the shadow of ignorance."
[Anthony T. Browder, p.56, "22 Essays of African American Expenance"]

Marathi Fiction literature for entertainment

The fiction, stories, novels poetry dramas and the like produced from the Sadashivpeth of Pune produced
by elites is like a cancer affecting the brains of Ambedkarites and Mulnivasis. It is dreamy literature and
enslaves our brains so that no Mulnivasi should ever try to restructure his society. The immature children
are hammered with the false mythic stories through the text books, magazines, rituals, movements, radio,
televisions and now internet, so that their brains are corrupted. This results in our students after graduation
do not fight against fascism but become tools in their hands to obey their orders and stand against the
process of social transformation. The recent examples of such incidents are seen in the Dangs in Gujarath
where the Bhils Adivasis killed Bhills Adivasis in the name of conversion, killing of Adivasis by Adivasi police
in the name of Naxalism in border areas of Andhra and Maharashtra, and in political field a hard liner fascist
like Chandra Swamy sits along with us and deadens the Ambedkarite brains.

Brahmanic literature versus Mulnivasi

The Ambedkarite literature has accepted the challenges and responsibility of dissecting the Brahmanic
Fascist works deadening out brains. The brains and mentality of foreign Aryans, being residing in icy
regions for thousands of years, have accumulated by heredity the quality of coldness and extreme cruelty.
Their rage has selected the Adivasis and Ambedkarites for taking revenge. This is because, these
indigenous blacks have denied the god and Aryans have realized rather frantically the danger that they,
being the aliens, will have to go back to North pole. Marathi literature is the image of deadly shadow of the
Sangha. Instead of liberating human beings the Marathi literature depicted irrational and imaginary events
and took pride in making a buffalo utter the Vedas. This pleasure literature which is starving of real life
conceptions, and desensitizes the human mind is now dreaming of becoming universal. The Marathi
speaking 'upper' class Brahmins going to foreign lands for education, employment or business have flocked
together and are trying to hold world wide Marathi literary convention comprising of about 165 active
workers of the RSS. Such conventions have never ever raised the voice against the Korku Adivasis dying of
starvation, or of Adivasis getting killed as Naxalites, or killing Bhill Adivasis in the name of conversions. This
pleasure seeking literature has always ignored the real life problems and values of Mulnivasis and derives
its inspiration from the religious scriptures nourishing inequality and violence. I declare this literature a dead
literature. The Government of Maharashtra, which call themselves as progressive, donate lakhs of rupees to
such conventions. This must stop immediately. It is the hard earned money of Maharashtrian people and
must not be squandered. It should be used for poor Adivasi children dying of starvation, for rehabilitation of
poor Banjaras wandering here and there, for the Ambedkarite population leaving a life of penury below
poverty line.

We are celebrating golden jubilee of our 'independence'. The history of these fifty years is revealing. People
in the grass root levels do not know the name of this country. They donot know their President, their Prime
Minister, their National flag or their National anthem. Even today Korku Adivasi children are dying of
starvation, Pardhis and Banjaras are wandering having no houses anywhere, they are naked and have no
clothes to wear. Adivasis are being deprived of their scanty lands, being acquired for industrial purposes
without rehabilitating them. There is no education and 89 % of Adivasi population is leading life below
poverty line. They are still being exploited, there is no machinery for their safety, Their women are openly
molested. There are no separate Laws for Adivasis. Those who do not have their own Laws are the slaves.
Thus we are second grade citizens.

National Symbols and Mulnivasis

Natinal Anthem is devoid of any mention of Indigenous people's existence or prestige or culture though all
regions, people rivers and moutains are mentioned, making us wonder whether we are belonging to this
Soverign state or not. It talks of "Bhagya Vidhata", which alludes to God and destiny, and not on action for
nation building. The very word "Bhagya" belives in God and is a blind faith based on Hindu mythology. We
deny this and we also deny the Vande Mataram and Saraswati Vandana etc. being in the same sspirit.

Need for Social Education

Proper social education is also necessary along with restructuring of the literature. Societal education
started right from the Buddha, who used to educate the Bhikkus by His sermons. He put forward through his
discourses, an ideology of leading the "samyak" life, with human being as its centre. Denying the
"Hindutvavadi" ideal of doing rituals all life to obtain "moksha", the Buddha preached "Nibbana as the goal.
His teachings were based on ideology of complete denial of established system. That broke down the
thinking based on existence of God and Aryan colonization was harshly shaken.

Mahatma Phule raised a great gigantic revolt against the established literature of Brahmanism. He laid the
foundation of a strong ideological struggle against the slavery imposed on the shudra-atishudras by
dissecting out the Brahmanic books which denied the very existence of shudra-atishudras, and paved the
way for liberation of Dasas and shudras by decolonizing the Aryan colonization. It was a struggle for
restructuring of values of the people at the bottom.

After Phule, great martyr Birsa Munda gave a strong ideology by evaluating the existence of Mulnivasis and
lit the flame of Independence through social education. He was a great rebel, who gave real meaning to
Indian democracy. He was the real hero of great revolution to establish equality by challenging the slavery
imposed on Adivasis by idea of God as propounded by Brahmanical and Christian teachings. "Freedom is
my birth right", declared Birsa much before Tilak did. He entered the temples at Chutiya near Ranchi and
broke down the images there, and declared that Hinduism is the basic cause of slavery of Munda Adivasis.
He taught that we must deny the God and led the revolt for it. This act of iconoclasm of Birsa reminds one of
Dr. Ambedkar's struggle at Kalaram temple. Opposing the sastras advocating inequality, Birsa taught
justice, equality and fraternity. He taught :

"Do not steal, Do not kill

"Do not tell lies, nobody should beg.
"Keep away from sorcery and magic.
"Do not worship gods and goddesses
"Nobody should drink. It is the root of all evils.
"Do not believe in Ghosts and vampires."

This education by Birsa is the beginning of Revolution. Further, to create universal brotherhood, he taught:

"Be laborious like ants.

"Love each others like animals.
"Always cooperate with others
"Never get despaired
"I have given you all the arms of struggle
"And taught you all the truth"

Birsa never read the Buddha. Nor did he read literature of Phule. But his teachings were based on truth,
nonviolence, brotherhood. The concept of Phule's Satyadharma and Birsa's "Birsai" dharma is based on the
same principles of Buddha's Dhamma. Birsa was a crusader like Phule. His struggle was for establishment
of human values.

During British rule, the education of Indian masses reached its zenith. As masses felt British system alien,
so also they thought the Brahmanic concepts of God, Atma, Avataras, heaven, hell, moksha etc. futile and
alien. Dr. Ambedkar had a deep study and educated masses in this respect and hence this was the golden
age of social education, and 21st Century is going to bee the Era of Ambedkarite Revolution.

Mulnivasis and Buddhism

Ambedkarite struggle is the cultural struggle between Dwijas and Mulnivasis. Mulnivasis discarded Dwija
culture and thought yajnyas outdated. Such a man who opposed Yajnyas is being projected as an ancient
animal in the laboratory of Anthropologists. Museums are created to show his original form, his hunting
implements, his dress, and various articles used by him have been shown as objects of curiosity in
exhibitions organized for the purpose. His pictures and portraits in naked and half naked poses have
become the objects of adoration in Beer Bars and boudoirs.

Buddha belonged to Sakya Gana of Adivasis. Gotama means a "bull". This was the totem of the Buddha,
whereas the totem of Gana of Buddha was "Sal Tree". "Gana Pramukha" of Gana of Sakyas was
Shudhodana, father of the Buddha. The Sangha of Buddha was a cultural "Gotul" of Adivasi Gana. When
the Buddha joined the Sangha, there was a dispute of water between Ganas of Koliyas and Shakyas.
Buddha opposed the decision of Gana Panchayat to resolve this dispute by war. Though the decision was
democratic, it involved human destruction and blood shed. He was the first person to oppose and rebel
against the decision of Panchayats, fully on the base of human values, for which he had to renounce his
kingdom. In the same process, Sidhartha became the Buddha, the "Tathagata", the Giver of a New Path to
the whole humanity for generations to come.

He was influenced by Alar Kalam, whose totem was Kalam meaning trunk of a tree, and who had his own
Sakya philosophy which believed that "Truth can not exist without a proof. Thought must be based on
Rationality. There is no evidence to suggest the idea that God exists and created the Universe. There is
suffering and exploitation in the world." The Buddha wanted to make him first disciple, but he had already

Ekalavya - a defeated hero

Ekalavya was a character in Mahabharat, who had fallen a prey to the system. Dalit and Adivasi authors
have projected him as a hero of Adivasis. But he is a defeated hero, and can not be an inspiration to new
generation. Hence the true story has to be restructured. Stoppage of barking of a dog by Eklavya's arrows
had devastated the supremacy of Arya Guru Drona. So his thumb was cut by conspiracy of Drona Arjuna.
There is no tradition of "Guru sishya" among the Adivasis. They learn and achieve skill by trial and error
method. Ekalavya was a better and superior archer than Arjuna and Drona. So Drona by treachery and
deceit asked "guru dakshina" of cutting his thumb. To ask "guru dakshina" was against the Adivasi culture
and a challenge to it. It was customary to accept the challenge by the Gana pramukha of Adivasi ganas and
wage a war, and not to surrender. If Ekalavya had accepted the Aryan challenge and started war, he would
have been hero of Mahabharata. But to cut his own thumb and surrender to Aryan culture and accept their
slavery was an attitude of a defeated hero. What inspirations can an Ambedkarite get from such a defeatist
mentality and mortgaging of his pride and prestige? He can not be a hero in Ambedkarite literature. A
struggle by a disabled warrior after becoming slave of the system was a vain struggle. It was not a struggle
against Brahmanical system. A character who has accepted defeat and surrendered to Brahmanic system
can not be the hero in Dalit Adivasi literature and Ambedkarite thinkers need to the drive away this hero.

Ekalavya versus Angulimaal

Contrasted with Eklavya's character, Angulimaal stands in a much superior position. A smart intelligent
student named Asankhyaka becomes superior to Brahmin students. So the guru asks him "guru dakshina"
to bring fingers of one hundred slain men and present the garland made of those fingers, to obtain 'moksha'.
After 99 murders, when he goes out in search of his last prey, the Buddha asks him how he was an
Angulimaal, it was not his real existence, he must now stop - and he stops. Then he realizes his existence
at the last moment and rebels against the system and surrenders to Buddha's ideals. Ekalavya and
Angulimaal, both are the victims of the system, but Ekalavya surrenders, whereas Angulimal at the last
moment, rebels against the system and becomes the hero.


Water is the primary necessity of life. The disputes about water since hoary past are related with human
existence. To establish their birth right over the fire, Aryans kept the Fire burning at "Baku" in Iran and
spread it elsewhere in the name of Yajnyas. In a similar way, to keep their hegemony over the water
resources, and thus control the masses, the Aryans started a process of inhuman exploitation in the name
of water with the help of scriptures. They are opposing modern "Water" so that their misdeeds may not be
exposed. The dispute during Buddha's times between Shakyas and Koliyas was about water. The struggle
of Mahad in 1927 was for water in Chawdar tank. Mahatma Phule had opened his "haud" for untouchables,
that was also problem of Water. The struggles by Buddha, Phule and Ambedkar related with water are all
related with human values. These struggles were for granting the deprived their rights, and were based on
human values, very much unlike Kavery water dispute or Sardar Sarovar water dispute or Inchampalli dam
project dispute to give international awards to leaders of Brahmanism like Patkar and Amte at the cost of
violation of human rights of Adivasis.

"Water" means water of Ganga river. All your sins committed anywhere on the earth are washed away by
dip in this water. As per Manu, woman is an object of enjoyment and pleasure. After becoming a widow, she
should be prey of lust of man. Not only this, but should start a shop on the bank of Ganga, are the orders of
Brahmanic society. Their fertile brain mooted the idea that all sins are washed away after a dip in this river.
And they have tonsured the heads of widows and opened the gates for their own enjoyment on the banks of
Ganga. These sins should not be made known to world, is the reason that they are opposing "Water". Why
river Ganga alone was selected to cleanse all the sins? The reason is that the name is derived from an
Ethiopian Gana pramukh of Negro Adivasi named Gange was who had conquered the river by war. J. A.
Roger observes, : "The Ganges, the sacred river of India, is named after Ethiopian King of that name who
conquered Asia as far as this river." [p.12, "100 Amazing facts about the Negro".

Aryabrahmins thought the river related with Adivasis traditions, to be sacred, so they selected it for washing
away their sins. Mahatma Phule had revolted against the Brahmanic culture to stop their tonsure and allow
them remarriage, Whereas Dr Ambedkar brought in Hindu Code Bill to give equal rights to women. The
Buddha admitted women in His Sangha and gave them equal status. Adivasi culture gives them equal
rights. Ambedkarite literature is the real literature giving the women equal status and liberate them from the
slave mentality of Hinduism. It is the literature to brig about a "samyak" revolution.

Bill Clinton

The BJP Government accorded a warm welcome Bill Clinton. All the branches of RSS were very active. His
arrival has given a happy support to all Brahmins. He has relations with Aryabrahmins. All the Fascist
Brahmins must have felt very proud that they have the blessings of the most powerful man on the earth.
The racists white rulers of America brought about massacres of Japanese Buddhist by dropping an atomic
bomb over them. Though of a different nature, it was no less cruel than the acts Hitler. Before dropping the
nuclear device on Japan, they had tested it in Nevada region of Red Indian Adivasis of America causing
their massacre. "Pokharan" was similar experiment over the Adivasi Bhils by the white racist Aryabrahmin
BJP rulers killing the gullible,simple Bhill Adivasis. Women had abortions due to these tests. Children
became blind and old became disabled, and the race of Bhills is on the way of extinction. The happiness of
this is being celebrated by BJP Government on the occasion of Clinton visit. After killing these Adivasis in
the name of Tests, the BJP Govt., shirking responsibility says, "Again Buddha smiled". If Buddha would
been alive, how much agony he would have suffered by killings of Japanese Buddhists, Nevada Red
Indians and Pokharan Adivasis, is beyond imagination. How the pain can be realized by the Fascist
Sanghist insensitive and hard liner brahmanvadis?

Clinton belongs to race of Aryan racist European colonialists. There is a strong conspiracy to impose a
Fascist European Colonization over the Mulnivasis, in a new shape, by the Aryan traditional Sanghists
rulers. The Union of Clinton and the Sanghists has created a new challenge of imposition of Slavery in new
dimensions - the challenge, which the Ambedkarite literature must prepare itself to accept and face.

Aryans are foreigners

Highly respected, Sangha leader, Guruji Golwalkar's orders are under implementation, and everybody is
telling the other that, "Guruji says Aryans are did not come from outside, they belong to this land." This
whisper has spread like wild fire. Did not Guruji see the views of Hindutvavadi Max Mullier and Lokmanya
Tilak, that "original home of Aryans was North Pole"? The disciples of Guruji should first try to use their
pens to strike down the theory of Lokmanya Tilak, before searching the original home of their race. If Guruji
had ordered to search for the Swastika of Adolf Hitler, who was so near to him by race and blood, he would
have known the origin of Aryans. As a matter of fact, it seems that these orders of Guruji are just for mental
consolation of Brahmanical class. Because the Sanghvadi people and their new generation are leaving the
country in the name of employment, business, and higher education, and settling abroad, obtaining foreign
citizenships, looking for safe abode. Therefore, as the population of Brahmins is getting reduced, the
disciples of Golwalkar might be worried that one by one they are deserting this country. So by ordering of
"Aryans have not come from outside" seems to be an honest attempt to suppress the real fear in the minds
of Aryabrahmins that they are refugees.

As a matter of fact, Brahmins are living in this country for thousands of years as aliens. We, the Mulnivasis,
have tolerated them so long uptill now on our motherland. But today we must strongly resolve that the
foreign Aryabrahmins must leave this country and depart. For this, the real challenge before the
Ambedkarite literature is struggle between Mulnivasis versus Foreigners, and it must take shape in this

Jai Bheem! Latari Kawadu Madavi

Pardi (Naskari), Tah. Ghatanji, Dist. Yeotmal

The Back page has a poem by great Dalit poet Loknath Yashvant

They came from gulfs of Iran Iraq

And started ruling the original residents here
Due to their cunningness.

They declared themselves at their own sweet will as

Intelligentsia, higher varna, great.
And what not.
They deprived the Indigenous their identity
Removed the Masters of this country from Positions of
Power, Wealth, Learning.
They made the lives of people here mere Stones and
Became the Managers of the System.

Adivasis are Original Indigenous

Is as true as Sun is. But
To prove themselves to be the so called Greatest
In the world by their own declaration
Denied the Truth. And are destroying the Indigenous.

Adivasi brethren are not in cage of any Religion

Beyond everything, They are
Free, Nature is their friend
It is their companion
But these days, these alien free renters
Wish them to be drowned in colours of
Their own religious shades and hues

Under such conditions, Latari Kawadu Madavi

Wants them to realize their own Identity
And the Whole World may know
That "PATANA" is not far away.


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