Not War, Philosophy of Love agaist Terrorism
Judicial Barriers Should Not stop Social Justice
Marxist Minster Anil Sarkar Pleads Cultural Revolution as Even today Intact is the Stone ( Untouchability)!
Palash Biswas
Contact: Palash C Biswas, C/O Mrs Arati Roy, Gosto Kanan, Sodepur, Kolkata- 700110, India. Phone: 91-033-25659551
Email: alashbiswaskl@gmail.com">palashbiswaskl@gmail.com
In that war for Equality
Baba sahib attacked the Heaven!
The gods were trembling
And the Almighty lost his on eye!
Continue the War
It is not stopped at all
How much we stotre
Even today Intact is
the Stone( Untouchability)!
Let us join the War
The war Between
Dalits and Aristrocrates!
Sometimes it happens
To be a carnival
Sometimes Bloodshed!
From Anil sarkar on Ambedkar
Prof T B Vijayakumar from Thrissur,Kerala called me few days back and wrote a thoght provoking mail involving SC ST OBC status in Left ruled states in India. I had a telephonic talk with the Professor and seeking answers to his burning questions. Meanwhile, I got an opportunity to meet the Marxist Minister and Poet Anil Sarkar, one of the architect of CPIM`s Dalit agenda passed in Hyderabad congress years passed. Anil sarkar was also present on the dias of National Dalit Bengali Refugee convention held in Abedkar Bhavan, New delhi on 21st August last. Anil Sarkar is one of the most powerful and respected political leader in North East. He advocates for developemental Corridors in NorthEast while he continues his war for Social Justice for dalits, tribals and minorities. He prefers literature and culture as tools of changes to mere politicalistion and vote Bank mobilisation. He philosophises: Since all the lyrics and literature have roots in the folk, cultural revolution must begin only from there! He considers Chaitanya Mahaprabhu the greatest rebel who provided the common masses the right to love and ensured the freedom of faith and religion.Vaishnav Andolan was the most powerful brekthrough to break the Brahminical Hegemony challanging State Power.In addition to his deep influences on Hinduism (some contend that Hinduism in Bengal might have been eradicated but for him), Chaitanya's cultural legacy in Bengal remains deep, with many residents performing daily worship to him as an avatar of Krishna. Some attribute to him a Renaissance in Benga, different from the more well known 19th century Bengal Renaissance. Salimullah Khan, a noted linguist, maintains, "Sixteenth century is the time of Chaitanya Dev, and it is the beginning of Modernism in Bengal. The concept of 'humanity' that came into fruition is contemporaneous with that of Europe". Chaitanya also influenced the Baul movement of Bengal, which some say was established by the son of his close friend Nityananda and is credited with locating a fragment of the lost scripture, Brahma Samhita.
Although He is the Supreme Lord, Krishna, He posed as a devotee, and revealed the most sublime sentiments and the natural disposition of a devotee. He taught us by His own example how to establish a connection with the Lord through the practice of pure devotion. When Sri Chaitanya Mahaprabhu appeared in this world, He brought His dearest servitors with Him, personalities such as Lord Nityananda Prabhu, Sri Advaita Acharya, Sri Gadadhar Pandit, Srivas Thakur, and other exalted associates, and along with these devotees He spread the Yuga-dharma, or the practice most recommended for the attainment of pure love for Sri Sri Radha-Krishna. That process is Harinam Sankirtan, or the congregational chanting of the Holy Names of the Lord:
Hare Krishna Hare Krishna Krishna Krishna Hare Hare
Hare Rama Hare Rama Rama Rama Hare Hare
The marxist minister, an eminent dalit poet Anil Sarkar is the Patron for The boul convention to be organised on 19th and 20th september ahead by Tripura tribal Autonomous council in its headquarter Khumlung. Chief erxecutive member Aghor Deb Burman and another memebr Radhacharan Deb Burman are mobilising thousnads of bouls in North east to launch the Philosophy of Love to resist Terrorism! He is also the patron of more tahn fifty ambedkar mission units all over Tripura. ambedkar Mission has its units in bengal also. Anil Sarkar reinvents the dalit and subaltern ideology around Ambedkar, Karl Marx and Rabindra Nath Tagore.He sees through history rather as an Ambedkaraite and rejects all the myths as false!He visualise social justice in a cultural revolution with campaigning for folk culture. Folk festivals are the dearest medium for mass mobilisation for him. His dalit movement begins with folk essentially. He also projects casteology and the concept of Caste Struggle and believes in liberation via Class Struggle.Anil sarkar reads rabindra literature identifying its dalit content and negating brahminical bangla nationality. His nationality is essentially a dalit nationality which is identical with gautam Buddha, Chaitanya Mahaprabhu and Ambedkar and nowhere it contradicts materialist interpratation of history or the ideology Marxism!
Anil sarkar earlier had demanded to identify Creamy Layer in Caste Hindu Society while the Creamy Layer was identified to deny reservation. He demanded Constition amendment to accomodate deprived communities including OBCs and religious minorities in reservation and quota! Anil sarkar is prompt to support karunanidhi for his decision for reservation to religious minorities. He claims that governemnet of Tripura has implemented reservation and quota cent percent.He regrets that Tripura has not got a private sector as it is untouchable literally due to lack of connectivity. He is sure that in that case Tripura would have implemented the quota. In Tripura the population ratiohappens to be as follows: Tribals 31 percent, SC 17 percent, minorities 8 percent and OBC 24 percent. Despite insurgency problems, Anil babu claims that Tripura is the rare example of coexistence of Tribal Population with the mainstream nontribals!
Anil Sarkar demands that Judicial barriers should not be hinderance in the way of Social justice! He wrote poems on Mayawati but criticises her for withdrawing reservation recommendations for dalit Bengali refugees in UP. He demands that Ms Maywati shoud give SC status to namoshudras and Pods, the dalit Bengali refugees in UP.
The Marxist minister asys that the partition victim bengali dalit refugees who are rehabiliated or resettled themselves in different parts of the country are the most deprived lot in post independence India. they have to pay for freedom! He also recognises these communities as the main forces of National dalit Movement in Pre Independence India! He alleged that barring Assam,Orrissa and West Bengal , nowhere the dalit Bengali Refugees were granted resevation even after full sixty years of independence as these people were ejected out of their homeland , the base of National dalit Movement. Only these people electd and ensured the entry of Dr Ambedkar to the constitution Assembly and in return Ambedkar made reservation a mandatory provision in the constitution of Independent India. Ironically for whom the Dalits SC, ST and OBC enjoy reservation and quota , they themeselves remain deprived of.
He said,` At last we organised the National dalit Bengali Refugee Convention in Ambedkar Bhavan, New delhi on August 21st last. Vrinda karat and varadarajan led the event.It is tragic that the most militant community in India, The Namoshudras have been dehumanised and they live a subhuman life. They have no opportunity in Independent India. With this convention I am sure that they would mobilise themselves and return to Delhi in lacs to get their rightful right of reservation,education and mother tongue!’
He said,` There is no historical reality of the Myth of Rama. In North Rama is worshipped whereas in South Ravana is worshipped.Michael Madhusudan Dutta, the 19th century Bengali poet painted Rama as a villain in his classic Meghnad badh Kavay whereas Ravan`s Son Meghnad happens to be the hero and his wife Pramila , the heroine.So the matter is controversial and debated all along the history of Indian Intelligentsia!It is debated till this date.But roughly, it iis quite unfortunate that Indian opportunist Politics cunningly depends on this false Myth of Rama! Just to mobilise favourable Vote Bank!’
According to the Poet, who was awarded by Poetry Foundation only last evening in Kolkata for his contribution to the genre and whose poems on dalit Kanya Mayawati have been flashed worldwide as his idetity basically is based on his Marxist ideoplogy, war against Terrorism is not the answer to Terrorism. It rather provokes the chain reactions, he says. He may not accept, but as I know and believe he is not asupporter of military solution of nationality problems in North East and in the Rest of India or anywhere inthis Galaxy.
Anil sarkar says that the philosophy of Love is the best answer to terrorism! He mobilises the folk artists, the Bouls, singers and folk artists of different genre to resist subvertive activities.
Should President Bush learn a lesson?
I have detaild discussions with him ranging to Ram, Ram Mandir and Ramsetu to SC ST and OBC Minority staus in general all over the country. Understandablly he avoids particular questions involving West Bengal and Keral as a responsible seniormost minister of tripura, an Untouchable state itself. But he rather focuses on his own state while dealing with SC ST OBC Minority issues.
I have to answer some of the questions of Prof Vijay Kumar anothjer day. But I am forwarding his correspondence with this piece as those questions are very relevant as relevant is the stance of the dalit Poet and Marxist minister anil sarkar!
Well, as this is quite our focul point that the Black Dalit joint forum is mandatory to resist post modern Galaxy Manusmriti Order ruled by zionist Brahminical Imperialists and at the same time , we consider Apartheid and Untouchability are two sides of the same coin as aborigin Indian have always been Black Untouchability who were defeated, killed, enslaved and displaced time to time. The process is so refined nowadays in the global Village! We have not to go tracing the line of history as the stream of history is so alive, haunting! Infinite persecution and demographic rearrangement is the key of White as well as zionist Brahminical Hegemony worldwide. Islamophobia and dalit hatred based anti terror mechaninsm is nothing but the best expression of the Nazi legacy of liquidation and dehumanisatio right through the history. Thus, while Anil sarkar emphasises that the Myth Of ramchandra is not a reality at all and toes the line of Chaitany MahaPrabhu taming Jagai madhai to deal with Terrorism and cultural aliegnation and separatism, he stands quite outstanding as a dalit Poet and a marxist Leader should stand!
Aniil Sarkar said,` Chaitanya mahaprabhu was the first individual in History of Hindu rule in Indian Subcontinent who dared to break Brahminical Hegemony. he ensured the freedom of Religion for the marginalised Dalit masses! He unified the Untouchable Blacks to break white supremacy and his movement, hence, is still quite relevent. Not only religion, with highclass classic spiritual philosophy his clan produced supreme quality literature , art and music all rooted in folk culture!Sanskrit Poet jaideV was the origianl Boul but Chaitnya mahaprabhu`s impute in deh Tatva and Bouldhara was quite an aborigins!
Jaidev`s native palce Kenduli happnes to be the most sacred place for Bauls accross the border. Joydev Kenduli is famous for Fair in MakarSankranti. This place is visited by millions of people during this period of year to take a holy dip in the River Ajay. The fair in question is the three-day-long annual festival that is held in the middle of January at Kenduli village in Birbhum . Kenduli is the birth-placeof the great Sanskrit poet Joydeb . Joydeb's 'Gitagovindam' is a collectionof poems on the divine love between Lord Krishna and Radha . So, the Vaishnavites consider Kenduli as a place of pilgrimage and visit this place atthis time of the year . Moreover, Joydeb, being the propounder of attaining
salvation through love, is revered by the bauls of Bangla . These bauls are a mysterious lot . Clad in saffron robes, you will find them wandering from village to village singing songs, accompanied by their one-stringed instruments.
The fair becomes More lively after dark, just like the Pujas . Spread in and around the village, along the bank of river Ajoy, it was so large that, at first, one feels lost and just drifted along with the tide of humanity that was all around . In
the middle is the temple of Radha and Krishna . Around it, were shops selling various kinds of goods . From articles of daily use to fisherman's nets, you could find them all here . Equally varied are the nature of food being sold .
Then there were the 'aakhras' or the sheds belonging to the various sects of Vaishnavites . At a distance, the usual 'giant wheel' and 'merry-go-round' could be seen . At all the aakhras, we saw people dressed in saffron, singing songs in their high-pitched voices . There were so many microphones blaring that it sounded like total confusion .
Gita Govinda ("Song of the Cowherd") is a landmark literature in Sanskrit by poet Jaidev. It describes the relationship between Krishna and the gopis of Vrindavana, and in particular his love affair with Radha. This work has been of great importance in the development of the bhakti traditions of Hinduism.
In the middle of the 8th century A.D, the first Gopaldev by a republican choice was elected to the throne of Bengal and he founded the Pal dynasty. At that time Tantric Buddhism was at its peak of influence in Bengal, having two opposing doctrines of preaching, viz., Bajrajan and Sahajjan. A large class of poor and underprivileged people at that time first adopted Sahajia Buddhism and subsequently got converted to Islam. Though Muslim by their religion they continued to carry some of their old religious practices and ideas. They would shave off their heads as in their past and kept on practicing and believing in many of the basic creeds of Sahajia Buddhism. They came to be known as ?Fakirs? or ?Nerar Fakirs?. They were also strongly influenced by Sufism and simultaneously, to some extent of the Vaishnavism of Goud, propounded by Sri Chaitanyadev.
Another down-trodden, poor class people which did not convert to Islam despite neglect and oppression meted out to them by the upper strata members of the contemporary society and had to stay aloof as outcastes, chose to espouse the new ideas of Vaishnavism but kept on adhering to some of the essential practices of the tantric Buddhism. To indicate their converted status from Buddhism to Vaishnavism, they would be known as ?Nera-Neri?. It is said that Biravadra, the son of Sri Nityananda, brought them under the fold of Vishnavism. The Bauls believe that Sri Chaitanya, the great proponent and preacher of the Vaishnav cult of Goud, was the father of their religion and the book named ?Chaitanyacharitamrita? by Sri Krishnadas Kaviraj is believed by them to contain hidden references of the basic concept of their religion. The communion of the eternal Masculine and the eternal Feminine, symbolized through the love and union of Radha and Krishna known to them as the Radha-Krishna creed is also synonymous to them as Sri Chaitanya creed.
The Bauls believe that Sri Chaitanya was the symbol of the ultimate union of the eternal Masculine and the eternal Feminine, viz., Radha and Krishna. This concept of the Radha-Krishna creed or the Sri Chaitanya creed also exerted strong influence upon the Muslim Bouls. They accepted Sri Chaitanya as a great prophet and since many of the ideas of Vaishnavism of Goud preached by him echo the same beliefs and religious emotions nurtured by them, many of their songs are found to have been composed on these ideas.
The Hindu Paintings of Krishna's playful dalliances with the 'gopis' are interpreted as symbolic of the loving interplay between God and the human soul. Radha's unflinching love for Krishna and their relationship are often interpreted as the human quest for union with the divine. This kind of love is of the highest form of devotion in Vaishnavism, and is symbolically represented as the bond between the wife and husband.
Radha, daughter of Vrishabhanu, was Krishna's faithful companion since childhood and subsequently, lover during that period of his life when he lived among the cowherds of Vrindavan. Their childhood intimacy, as projected through lore, was indicative of the love that was to blossom between them - they played, they danced, they fought, they grew up together and wanted to be together forever, but the world pulled them apart. He departed to safeguard the virtues of truth, and she waited for him. He vanquished his enemies, became the king, and came to be worshipped as a lord of the universe. She waited for him. He married Rukmini and Satyabhama, raised a family, fought the great war of Ayodhya, and she still held a torch for him. So great was Radha's love for Krishna that even today her name is uttered whenever Krishna is referred to, and Krishna worship is though to be incomplete without the deification of Radha.
For ages, this evergreen love theme has engrossed poets, painters, musicians and all Krishna devotees alike.
The origin of the Baul can be traced back to the 16th century to the time of the advent of leader Chiatanya Deva (1486-1533). Although they embraced many of the influences of Shri Chaitanya Deva, they quickly became known as a unique, free-thinking group. They tended to incorporate theory and customary interactions from the many different religions in the region, such as Hinduism, Buddhism, and Sufism, giving rise to new theories that became known as the Baul philosophy. Without prejudice, both Muslims and Hindus were attracted to the Baul ways and were graciously included within their sect. Many of these people changed their names, taking on Baul names, to proclaim their devotion to the Baul philosophy and way of life.Even as simple street musicians, the Bauls were considered important teachers in lessons of human life and philosophy. As philosophers and sadhaks, song was their teaching instrument as they continued their search for God. They were known as performers 'mad' in a worshipping trance of joy - transcending above both good and bad. Though fond of both Hinduism and Islam, the Baul evolved into a religion focused on the individual and centered on a spiritual quest for God from within. They came to believe that God lives within each of us: translated simply, they believe the soul that lives in all human bodies is God.
"The popular romantic imagination everywhere seeks expression through its chosen bards: we have our Bob Dylans and Leonard Cohens, the Bengalis have thier Bauls. All Bauls hold only this in common: that God is hidden in the heart of man, and neither priest nor prophet, nor the ritual of any organised religion, will help man to find him there. The Bauls feel that both [hindu] temple and [muslim] mosque stand across the path to truth, blocking the search. The search for God is one which everyone must carry out for himself." Capwell thinks that "the Baul tradition is a fusion of elements from Buddhism, Saktism (worshippers of goddess Kali - the source of all energies), Vaisnavism (worshippers of Lord Visnu) and Sufi Islam, may well have its roots in the tantrik Buddhism of Bengal in the 9th and 10th centuries
Mystic singers, wandering minstrels, the Baul of Bengal preserve one of the oldest and fascinating Indian tradition. Born from the meeting of different religious expressions, such as Tantrism, Buddhism, Sufism, Vaishnavism they consacrate their existence to dance, music and singing, conveying intimate joy, universal brotherhood, discovering of divine in man’s heart.
The Bouls are the folk heroes of Bengal.The Bouls of Bengal are the wanderers at all time. The tonic drone of their Ektara is associated with mendicants seeking alms and carries overtonesof sacrifi ce and homelessness – the spirit of the Bairagi.The Bauls of Bengal are spiritual sect of traveling minstrels whose songs of joy, love, and longing for a mystical union with the divine have captivated audiences for the past century. They are saffron-clad folk singers who traditionally live in the huts of rural Bengal though they can be found traveling, dancing, and singing their way around the world. Their livelihood depends entirely on donations which have been given to them freely over the centuries. They are teachers and spiritual gurus and they are a peace loving people that embrace all and quarrel with none.The Baul tradition cannot be characterised by any known or distinct doctrine. According to Edward C. Dimock, Jr. the term baul encompasses "a wide rage of religious opinion, traceable to several Hindu schools of thought, to Sufi Islam, and much that is traceable only to a man's own view of how he relates to God.
These orthodox religions see their unconventional modes of worship somewhat offensive as Bauls tend to reject the rigid rituals and the social mores generally found to be acceptable in their mainstream society. Hence, the name 'Baul' was given to them, which is derived from the Sanskrit word 'batul' which literally means 'afflicted with the wind' or 'mad'. It is this brand as 'mad' together with their acceptance of all men regardless of race, creed, or religion that sets the Baul apart from most in this tortured and war torn region. Another interesting meaning for the name Baul comes from the Persian word 'aul' meaning a 'very important person'. Indeed as teachers, gurus, and proponents of universal brotherhood, this latter definition is very appropriate.
The great Buddhist, saint Saraha remarked, 'In my wanderings, I have visited shrines and other places of pilgrimage, but I have not seen another shrine as blissful as my body.'
From Wikipedia, the free encyclopedia:Chaitanya Mahaprabhu (also transliterated Caitanya, IAST caitanya mahaprabhu) (Bengali ?????? ????????) (1486 - 1534), was an ascetic Vaishnava monk and social reformer in 16th century Bengal[1], (present-day West Bengal and Bangladesh) and Orissa, India[2]. Chaitanya was a notable proponent for the Vaishnava school of Bhakti yoga (meaning loving devotion to Krishna/God) based on the philosophy of the Bhagavata Purana and Bhagavad Gita[3]. Specifically he worshipped the forms of Radha and Krishna and popularised the chanting of the Hare Krishna mantra[4]. His line of followers, known as Gaudiya Vaishnavas, revere him as an avatar of Krishna in the mood of Radharani[5] who was prophesised to appear in the later verses of the Bhagavata Purana.[6]
He was also sometimes referred to by the names Gaura (Sanskrit for "the fair / golden one") due to his light skin complexion[7], and Nimai due to his being born underneath a Neem tree[8]. There are numerous biographies available from the time giving details of Chaitanya's life, the most prominent ones being the Chaitanya Charitamrita of Krishnadasa Kaviraja Goswami and the earlier Chaitanya Bhagavata of Vrindavana Dasa Thakura[9] (both originally written in the Bengali language but now widely available in English and other languages) and the Chaitanya Mangala, written by Lochana Dasa Thakura.[
Despite having been initiated in the Madhvacharya tradition, Chaitanya's philosophy is sometimes regarded as a tradition of his own within the Vaishnava framework - having some marked differences with the practices and the theology of other followers of Madhvacharya.
Chaitanya Mahaprabhu is not known to have written anything himself except for a series of verses known as the Siksastaka, "eight verses of instruction"[20] which he spoke were recorded by one of his close colleagues. The eight verses created by Mahaprabhu are considered to contain the complete philosophy of Gaudiya Vaishnavism in condensed form. Chaitanya requested a select few among his followers (who later came to be known as the Six Gosvamis of Vrindavan) to systematically present the theology of bhakti he had taught to them in their own writings[21]. The six saints and theologians were Rupa Goswami, Sanatana Goswami, Gopala Bhatta Goswami, Raghunatha Bhatta Goswami, Raghunatha dasa Goswami and Jiva Goswami, a nephew of brothers Rupa and Sanatana. These individuals were responsible for systematizing Gaudiya Vaishnava Theology.
Narottama Dasa Thakur, Srinivasa Acarya and Syamananda Pandit were among the stalwarts of the second generation of Gaudiya Vaishnavism. Having studied under Jiva Goswami, they were instrumental in propagating the teachings of the Goswamis throughout Bengal, Orissa and other regions of Eastern India. Many among their associates, such as Ramacandra Kaviraja and Ganga Narayan Chakravarti, were also eminent teachers in their own right.[22]
The festival of Kheturi, presided over by Jahnava Thakurani[23], the wife of Nityananda Prabhu, was the first time the leaders of the various branches of Chaitanya's followers assembled together. Through such festivals, members of the loosely organized tradition became acquainted with other branches along with their respective theological and practical nuances[24]. Around these times, the disciples and descendants of Nityananda and Advaita Acharya, headed by Virabhadra and Krishna Mishra respectively, started their family lineages (vamsa) to maintain the tradition. The vamsa descending from Nityananda through his son Virabhadra forms the most prominent branch of the modern Gaudiya tradition, though descendants of Advaita, along with the descendants of many other associates of Chaitanya, maintain their following especially in the rural areas of Bengal. Gopala Guru Goswami, a young associate of Chaitanya and a follower of Vakresvara Pandit, founded another branch based in Orissa. The writings of Gopala, along with those of his disciple Dhyanacandra Goswami, have had a substantial influence on the methods of internal worship in the tradition.
20th C. English language version of Chaitanya's biography, translated by A.C. Bhaktivedanta Swami Prabhupada.In the 20th century the teachings of Chaitanya were brought to the West by A.C. Bhaktivedanta Swami Prabhupada, a representative of the Saraswata (i.e. disciples of Bhaktisiddhanta Sarasvati Thakura) branch of Chaitanya's tradition. Bhaktivedanta Swami founded his movement known as The International Society for Krishna Consciousness (ISKCON) to spread Chaitanya's teachings throughout the world.[25]. Saraswata gurus and acharyas, members of the Goswami lineages and several other Hindu sects which revere Chaitanya Mahaprabhu, including devotees from the major Vaishnava holy places in Mathura District, West Bengal and Orissa, also established temples dedicated to Krishna and Chaitanya outside India in the closing decades of the 20th century. In the 21st century Vaishnava bhakti is now also being studied through the academic medium of Krishnology in a number of academic institutions[26]
Vijay Kumar to me, Palash
show details 3:33 pm (2 hours ago)
Prof T B Vijayakumar
Vice Chairman
All Kerala Reservation Protection Front [An umbrella organisation of 56 S C, S T, OBC communities]
Chief Public relations officer
&
Vice President
Akhila Kerala Ezhuthachan Samajam
Ground Floor, Park House, Round North
Thrissur- 1
Kerala State
M:9446229998
Ph:0487-2352956
Dear Mr Biswas
Kindly refer my telephonic talk with you today morning. All your blog postings are wonderful and timely.congratulations!!!
Your assessment of Indian situation is correct.
I want to know more about WB dalits, OBC's and Muslims. What about the historicity of upper caste domination in Bengal using Brahmanical Marxism?
Muslims in Kerala 23% are fully politicised.
Why not in Bengal?
In Kerala Left parties are very entrenched ; but no continuous red rule.
Kerala suffers from two cancerous ideologies,Brahmanism and Marxism.
How to get rid of this nuisance?
I am an OBC Ambedkarite activist and firmly believe that only dalits can lead Indian revolution.
Our first task is to finish most dreaded judicial Brahmanical terrorism. There is a parliamentary standing committee reccommendation advising the government to implement SC, ST, OBC. reservation in the appointment of supreme court and High court judges. report is attached.
Kindly organise a campaign for that.
I want to make blogs on your lines.
Kindly guide me.
Earlier I used to write in Dalit Voice.
Through DV I came to know about you.
with warmest regards
Prof T B Vijayakumar
Thrissur
Kerala
PS: I want to know more about Namasudras and their deprivation and Upper caste conspiracy against them. Mr S K Biswas was known to me. At present I have no contact.
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PARLIAMENT OF INDIA
RAJYA SABHA
DEPARTMENT RELATED PARLIAMENTARY STANDING COMMITTEE ON PERSONNEL, PUBLIC GRIEVANCES, LAW AND JUSTICE
TWENTY FIRST REPORT
ON
THE JUDGES (INQUIRY) BILL, 2006
(PRESENTED TO THE RAJYA SABHA ON 17TH AUGUST 2007)
(LAID ON THE TABLE OF THE LOK SABHA ON 17TH AUGUST, 2007)
RAJYA SABHA SECRETARIAT
NEW DELHI
AUGUST, 2007/SRAVANA, 1928 (SAKA)
C O N T E N T S
1. Composition of the Committee
2. Introduction
3. Report
4. Minutes of dissent Submitted by Shri Ram Jethmalani, M.P.
5. Minutes of dissent submitted by Shri Virendra Bhatia, M.P.
6*. Relevant Minutes of the Meetings of the Committee
7*. Annexure
A. The Judges (Inquiry) Bill, 2006.
B. Comments of the Ministry of Law and Justice on the views/suggestions contained in memoranda submitted by individuals/organisations/experts on various provisions of the Bill.
C. Comments/suggestions received from Various High Courts.
D. Views/suggestions received from former Chief Justices of India/other Judges of the Supreme Court/eminent lawyers.
COMPOSITION OF THE COMMITTEE (2006-07)
(Constituted on 5th August, 2006)
1. Dr. E.M. Sudarsana Natchiappan ¾ Chairman
RAJYA SABHA
2. Dr. Radhakant Nayak
3. Dr. Abhishek Manu Singhvi
4. Shri Balavant alias Bal Apte
5. Shri Virendra Bhatia
6. Shri Tariq Anwar
7. Shri Ram Jethmalani
8. Dr. P.C. Alexander
9. Shri Tarlochan Singh
10. Shri Suresh Bhardwaj
LOK SABHA
11. Dr. Shafiqur Rahman Barq
12. Shri Chhattar Singh Darbar
13. Shri N.Y. Hanumanthappa
14. Shri Shailendra Kumar
15. Dr. C. Krishnan
16. Shri Harin Pathak
17. Shri Dahyabhai Vallabhbhai Patel
18. Shri Varkala Radhakrishnan
19. Prof. M. Ramadass
20. Shri Vishvendra Singh
21. Shri Bhupendrasinh Solanki
22. Shri Raj Babbar
23. Shri S.K. Kharventhan
24. Shri A. Krishnaswamy
25. Shri Anirudh Prasad alias Sadhu Yadav
26. Shri N.S.V. Chitthan
27. Vacant
28. Vacant
29. Vacant
30. Vacant
31. Vacant
(i)
COMPOSITION OF THE COMMITTEE (2007-08)
(Constituted on 5th August, 2007)
1. Dr. E.M. Sudarsana Natchiappan ¾ Chairman
RAJYA SABHA
2. Dr. Radhakant Nayak
3. Dr. Abhishek Manu Singhvi
4. Shri Balavant alias Bal Apte
5. Shri Suresh Bhardwaj
6. Shri Virendra Bhatia
7. Shri Tariq Anwar
8. Shri Ram Jethmalani
9. Dr. P.C. Alexander
