Shaheed Bhai Jeewan Singh  

- Epitome of Selfless Sacrifice –

 

 

Over the years, demand has had been made by cross section of people to honour Shaheed Bhai Jeewan Singh for the supreme sacrifices made by him and his ancestors. As mark of respect and honour to this great saint and warrior who fought for upholding the supreme ideals of Equality, Liberty, Fraternity and religious tolerance, Government of India, Ministry of Communications and IT, Department of Posts, released a Commemorative Postage Stamp with First Day Cover on 23-12-2010.               I must mention the laudable initiative and intense efforts made by S. Charanjit Singh Atwal, former Deputy Speaker of Lok Sabha (2004-2009) in getting this stamp released. I also had a proud and heartwarming feeling in getting this work completed.

No sacrifice in the annals of the history of mankind has any parallel with the sacrifice of Shaheed Bhai Jeewan Singh and his ancestors. The ancestors of four generations of Bhai Jeewan Singh were extremely devoted followers of Sikhism. Bhai Jeewan Singh is also popularly known as Bhai Jaita and assumes a significant place in the history particularly in the history of Sikhs. Bhai Jeewan Singh was born on 13th December, 1661 at Patna in the house of Bhai Sada Nand and Mata Premo. The Ninth Guru of Sikhs, Sri Guru Teg Bahadur himself gave him the name Jaita.  The early life and childhood of Bhai Jaita was spent in the family of Sri Guru Teg Bahadur and he grew up along with Gobind Rai (Sri Guru Gobind Singh).             The Kashmiri pundits visited Sri Guru Teg Bahadur and narrated the ghastly tale of torture, religious intolerance and forced conversion of Hindus to Muslims by Mughal rulers of Kashmir to Guru Sahib and sought his protection for saving their religion. Guru Sahib asked them to tell Mughal Rules to convert him first to Islam and if they succeed all Kashmiri pundits will also follow. Despite innumerable restrictions and punitive actions, the Mughals did not succeed in their evil design. Against the tyranny and religious intolerance of adamant Muhal Emperor Aurengzeb, Sri Guru Teg Bahadur marched towards Delhi and was arrested at Agra along with Bhai Mati Das, Bhai Sati Das, Bhai Jaita, Bhai Dayala, Bhai Udai and Bhai Gurditta and was imprisoned in Delhi. With the permission of Guru Sahib and with the assistance of Khawaja Abdullah ji (Kotwal of Chandni Chowk) under the directions of Bibi Jabunisha (daughter of Aurengzeb), Bhai Jaita, Bhai Uday and Bhai Gurditta escaped from jail. Guru ji assigned them different works and responsibilities.             During his term in the jail, Guru Teg Bahadur wrote 57 Sholakas. He deputed Bhai Jaita with those 57 Shalokas, five paisa coin, a coconut, Tilak and a letter to Anandpur Sahib for presenting all these to Sahibzada Gobind Rai. Bhai Jaita accomplished this task and returned back to Delhi. During all these times, Bhai Jaita traversed long journeys and kept Sahibzada Gobind Rai informed about the activities in Delhi. When it became clear that Guru Teg Bahadur ji would give his supreme sacrifice, Sahibzada Gobind Rai called a congregation of devotes and commanded as to who would bring back the body of Guru Teg Bahadur ji from Delhi after his martyrdom. There was pin drop silence in the congregation and nobody could muster courage to undertake such a challenge. Bhai Jaita, a fearless disciple and supreme devotee of Guru Ghar stood up and took this responsibility upon him and sought blessings of Sahibzada Gobind Rai.             On 11th November 1675, Sri Guru Teg Bahadur ji was beheaded at Delhi in most brutal manner. An order was proclaimed by the rulers of the day that whosoever dares to take the head and body of Guru ji shall be dealt in the same manner. For his supreme sacrifice for protecting the Hindus and their religion, Sri Guru Teg Bahadur is remembered as “Hind-di-Chadar” in the Indian History who saved the whole Hindu Community. This supreme sacrifice also has no parallel in the history of mankind.             A plan was prepared at the Dharamshala of Bhai Kalyana ji to protect the beheaded body of Guru Sahib for taking it to Anandpur. Bhai Sada Nand ji, father of Bhai Jaita ji, directed him (Bhai Jaita ji)  to behead him and replace his head and body with that of the Guru Sahib and take the Head and body of Guru Teg Bahadur ji to Anandpur. Despite immense surveillance of armed guards, intense rain and unruly weather, Bhai Jaita ji recovered the beheaded head of Guru Sahib and reached Kiratpur Sahib after traversing a journey of nearly 300 kilometers. On knowing the developments, the Emperor, ordered confiscation of Dharmshala of Bhai Kalyana and a mosque was constructed on it. Only during 1783, Jathedar Bhagel Singh demolished the said mosque and Gurdwara Rakab Ganj Sahib was constructed in the hereditary property of ancestors of Bhai Jeewan Singh.             On his reaching Kiratpur Sahib, Bhai Jaita ji sent a message through few disciplines to Guru Gobind Singh. The head of Guru Teg Bahadur ji was placed in a palanquin, in most devoting and befitting manner by sprinkling flower petals, procession reached Sri Anandpur Sahib. On 16th November 1675, last rights were performed by preparing a sandalwood pyre. After cremation ceremony, in a mammoth gathering filled with gloom, sadness and tears, Sri Guru Gobind Singh asked Bhai Jaita to narrate the prevailing scene in Delhi on the martyrdom of Sri Guru Teg Bahadur ji. Bhia Jaita narrated the scene to Sri Guru Gobind Singh and told that Sri Guru Teg Bahadur was beheaded in most brutal manner and his bleeding head and body was lying apart in most disrespectful manner in dust and filth. There were repeated commands from the brutal murderers asking for any Sikh to come forward for taking away head and body of their Guru but fearing death and consequences for such daredevil act, no one came forward. This lead to Bhai Sada Nand (father of Bhai Jaita), directed him to behead him and replace his head and body with the head and body of Guru Teg Bahadur and take the head of Guru Sahib to Anandpur Sahib. Hearing this Guru Gobind Singh pulled Bhai Jaita in his arms and took him in his tight embrace. Guru Gobind Singh also whole heartedly appreciated and commended the supreme sacrifice made by Bhai Sada Nand and utmost devotion of Bhai Jaita in the service of Gurus and community. For upholding the honour of Gurus and community, he was conferred the epithet ‘Ranghreta Guru Ka Beta’ which means the young man of Ranghar caste is the Guru’s own son. This incident and its narration by Bhai Jaita left an indelible impression in the mind of Guru Gobind Singh Ji which also was instrumental in paving way for establishing Order of Khalsa in 1699. Bhai Jaita was a Sikh belonging to scavenger (Ranghar) caste and the people of Ranghar caste were declared outcast in the Hindu religious order.             On initiation in Khalsa order in 1699, Bhai Jaita was renamed as Baba Jeewan Sigh by Guru Gobind Singh. He participated in at least 14 wars and military actions alongside the Guru on the orders of Guru. He was an extremely spiritual person, intensely devoted, an able General and strategist in war craft. When Guru Gobind Singh entered Garhi Chamkaur Sahib on 21st December 1704 he was with him. A unique and fierce battle was fought in the Garhi of Chamkaur in which 40 Singhs were pitched against an army of one million Mogul soldiers. In this war, two sons of Guru Gobind Singh Ji namely Sahibzada Ajit Singh and Sahibzada Jhujhar Singh attained martyrdom. Guru Sahib before leaving the ‘Garhi’ took a decision to give his ‘Kalgi’ and ‘Pushaka’ (Costume) to a great personality who has been extremely devoted and whose generations have rendered utmost selfless service to the Gurus and Sikh community and has given supreme sacrifices for the community. Baba Jeewan Singh ji was conferred this supreme honour. Guru Gobind Singh ji presented him the ‘Kalgi’, the ‘Armaments’ and the ‘Pushaka’ before leaving Garhi of Chamkaur. A number of writers including the Guru ji’s court poet ‘Kankan’ and ‘Bhatt Wahis’ have written on this incident in a quite detailed manner.  While fighting the Mughal army at Garhi of Chamkaur on 23rd December, 1704, Baba Jeewan Singh ji attained supreme martyrdom. A Gurdwara namely Shahid Burj which commemorates the martyrdom still stands. This shrine was built in old Sirhind bricks to which a small hall has been added lately.             Bhai Jaita, happens to be the first Dalit poet from Punjab. Earlier, young Gobind Singh was overwhelmed with emotions and had embraced Bhai Jaita when the latter had brought the severed head of Guru Tegh Bahadar under the most violent circumstances from Delhi to Anandpur in 1675 and called him ‘Ranghrete Guru ke Bete’ (Ranghrete, the untouchables, are guru’s own sons). Bhai Jaita had turned out to be a fearless and daring Sikh warrior who had endeared himself so much to the Tenth Guru that he was declared as the ‘Panjwan Sahibjada’ (Fifth Son) in addition to his own four Sahibjadas. Even though he is now given some space in the Sikh iconography, it is hardly known or acknowledged that he was also a scholar poet. He had composed a long poem ‘Sri Gur Katha’ which is an eyewitness account of important events surrounding Guru Gobind Singh. It is worth noting that this composition has eluded the notice of scholars of Sikh literature and history whose efforts to unearth the literature and materials pertaining to the Sikh tradition is otherwise remarkable.   His identity as Ranghreta has been subsumed by his identity as a Sikh as he says:   Jayayte taranhar gur, taar diye ranghretde Gur paras ne kar diye, ranghrete gur betde   (O! Jaite the savior guru has saved the ranghretas The pure guru has adopted ranghretas as his sons)   *******************

Casteism in the Sikhs:-

The Ground level Reality?

Rajdevinder Singh Kallah

(S. Rajdevinder Singh Kallah is a Post Graduate from Punjabi University Patiala and presently works in Takht Sachkhand Sahib, Nanded. In his earlier assignment, he worked as APS to S. Charanjit Singh Atwal, former Deputy Speaker of Lok Sabha. The article written by him under the title ‘Casteism in Sikhs: the Ground Level Reality’ in SACHKHAND PATRA (September-2012 Issue) – a publication of Takht Sachkhand Sahib, Nanded, is first hand narration of deep rooted ethos on practice of untouchability amongst the followers of Sikhism.)

            In the last month, eminent celebrity Mr. Amir Khan's famous T.V. show "Satyamev Jayte" on the Star Plus T.V. Channel showed the demeaning and inhuman practice of untouchability in the Indian society and notorious muteness and inaction on the part of civil society and the Center and State governments to act upon to eradicate this evils. The said show remained the most popular show among the all walks of our society. The reason behind its popularity was that it touched themes which are prevailing in society and most of the people living in society could relate to them. The issue of cheap life saving drugs and loot by big drug manufacturing companies, the problem of female foeticide in the country, tale of old and feeble persons, conditions of homeless widows, long pending cases in the various courts against guilty doctors, clinics and other concerned, were heart rending narrations. We congratulate Mr. Amir Khan for raising such critical matters boldly.

 
           In one of its episodes, Mr. Amir Khan raised the serious problem of Casteism and its effects on the common man and its practice in various religions and amongst the followers of such religions. In the said episode, the practice of untouchability was narrated by showing a village Gurdwara of Punjab, it had shown that the entry of ‘Dalits’ (so called lower castes and erstwhile untouchables) and ‘Jatts’ (so called Higher caste) was through two different doors.

             Spiritually speaking, everyone knows, there is no place of Casteism in Sikhism, but on the ground level and in social interactions, in the villages and cities, majority of 'Sikhs’ do believe in this 'Casteism' and also determinately follows this tradition. This is the truth and we will have to accept this willy-nilly.

             I have heard from my elders that before the independence even the Dalits were not allowed to get water from the common well of the village. There is another truth that is well known to all even today there are many Hindu Temples in India, where the entry of the so called "Dalits" is absolutely banned. But we are living in the 21^st century and what is happening around us is really a matter of great concern?

            Here, I would like to share an incident with the readers that happened with us, during the last Parliament Election of 2009. We were campaigning in the villages of Raikot (Distt. Ludhiana, Punjab) Assembly Constituency with S. Charanjit Singh Atwal (now the Hon'ble Speaker of Punjab Vidhan Sabha) along with S. Ranjit Singh Talwandi Ex. M.L.A. and other prominent leaders. In one of the villages, when we were meeting various groups of people, a group of so-called 'Dalit Sikhs' stopped our vehicles and complained to the leaders that the village's high Caste Sikhs are not allowing them to take the "Bir of Maharaj" (Sri Guru Granth Sahib ji) for marriages of their kin and sibling. The leaders promised them his intervention in solving the problem faced by them but when the leaders interacted with 'so called high class' people's in that village and broached this issue with them, they flatly and openly declared that if they (the leaders) are with the 'Dalits' and want to discuss their problem, they will have to go empty hands, and not a single vote will be casted in their favour. When asked, why they were doing so, they (Upper Castes) said that the Dalit Sikhs are going to the 'some Dera Wala Baba' to whom the villagers have boycotted.

             The leaders tried their best for conciliation between these two groups of people, but failed to resolve the matter. Then, what happen? Later on, we came to know that the 'Dalits Sikhs' of that village performed the marriages ceremony of their children, while keeping a picture of that Baba in the in the centre.

             The story does not end here. Even in some villages, there are more than two "Shamshan Ghats" (Cremation Ground) one for the so called ‘Dalit's’ and other for the ‘Upper Castes’.

             Not in the villages of Punjab, but this problem has spread in the cities also and even in the foreign countries. There are Gurdwaras in the name of different Castes as Ramgadia's Gurdwara, Ramdasia's, Mazbbi's Sikhs, Jattan Da Gurdwara etc.

             This malice has really shaken the very fundamental principles on which ‘Sikhism’ was found. The principle of equality and ideals of establishing egalitarian society are perhaps no more prime concern of social and spiritual preachers. Government money is being used to create wedge amongst people of various groups. Now we have came to know that our Supreme religious authority Sri Akal Takhat Sahib has issued press statement that before construction of a new Gurdwara, the concerned parties would have to get permission from Sri Akal Takhat Sahib. But the moot question is that why Caste based Gurdwaras are coming up in every village and city? Why the missionary and revolutionary ideology of Sikhism based on egalitarianism is losing its sheen to encompass all and build a vibrant society? No dictates from any temporal authority without positive and concrete action amongst people living in society could mitigate this problem.  It must not be forgotten that so called Dalit Sikhs have given supreme sacrifices for propagation and spread of Sikhism far and wide. 

             Practicing Casteism and untouchability while being Sikh may serve the purpose of scant few but would definitely tarnish the laudable and high ideals of Sikhism contained in the message of Gurus and Sri Guru Granth Sahib ji. Those high ideals are required to be imbibed by Sikh Sangat to mitigate this evil.

                      

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क्‍यों है आवश्‍यक आरक्षण  ?

 

मनु ने अछूतों के लिए निम्‍नलिखित सिद्धान्‍त बनाए और इन सिद्धान्‍तों को धर्म ग्रन्‍थों में लिख दिया। आओ जरा देखे कौन से थे वह सिद्धान्‍त ;

 

(i)            अछूत गॉंवों की परिधि पर रहेंगे।

(ii)           अछूत नए वस्‍त्र कभी नहीं पहनेंगे

(iii)          अछूत किसी भी प्रकार की शिक्षा ग्रहण नहीं करेंगे।

(iv)         अछूत धातू के बर्तनों में भोजन नहीं करेंगे।

(v)          अछूत सोने-चॉंदी के आभूषण नहीं पहनेंगे।

(vi)         गधे तथा कुत्‍ते के अलावा उनकी कोई सम्‍पत्ति नहीं होगी।

 

आज न ही मनु है और न तो मनु द्वारा लिखित मनुस्‍मृति की कानूनी मान्‍यता। डा. बी.आर. अम्‍बेडकर ने अपनी विद्वता, साहस और संघर्ष से मनुवाद के सिद्धान्‍त को गहरे गढ्ढे में दफन कर दिया है । परन्‍तु मनुवाद में विश्‍वास रखने वाले करोड़ों लोग इस समाज में आज भी विद्यमान हैं, जो दलितों, पिछड़ों एवं जनजातीय लोगों के अच्‍छी जिन्‍दगी जीने के सपने से ही डर जाते हैं। वह इस कोशिश में लगे रहते हैं कि ;

 

(i)         वह ड्राइवर बनें।

(ii)        वह चौकीदार बनें।

(iii)      वह मजदूरी करें।

(iv)     घरों में कूड़ा उठाने वाले बनें।

(v)       फैक्ट्रियों में काम करने वाले बनें।

(vi)     यह लोग छोटी-मोटी सरकारी व गैर सरकारी नौकरी करें।

 

क्‍या यह मनुवाद नहीं है ?

क्‍या कभी आपका संवेदनशील मन आपको इस पर सोचने को प्रेरित करता है ?

 

       भारत में सभ्‍यता का इतिहास करीब 5000 वर्षों का है । करीब 3500 वर्ष पूर्व मध्‍य एशिया से आए आर्यों ने इस भूमि पर अपनी सत्‍ता कायम की है। शुरू से ही भारत में दो सामाजिक सांस्‍कृतिक और धार्मिक विचार धाराओं में द्वन्‍द (विरोध) रहा है। इन दो विचार धाराओं को श्रमण और ब्राह्मण शब्‍दों के माध्‍यम से व्‍यक्‍त किया जा सकता है। आर्यों ने अपनी सांस्‍कृति, धर्म और समाज का निर्माण वेदों, उपनिषदों, स्‍मृतियों, धर्मशास्‍त्रों और रामायण एवं महाभारत जैसे ग्रंथों के आधार पर किया है । ऋगवेद के पुरूषसूक्‍त श्‍लोक में इस पृथ्‍वी पर मानव निर्माण पर कहा गया है कि ब्रह्म के मुँह से ब्राह्मण पैदा हुए,  उसके कंधों से क्षत्रिय, जांघों से वैश्‍य एवं पैरों से शूद्र पैदा हुए । इसके विपरीत तथागत बुद्ध, रैदास, कबीर, नामदेव एवं नानक ने अपने संदेश में कहा कि सब मानव एक ही प्रक्रिया से पैदा होते हैं, कोई मनुष्‍य न तो किसी के मुंह से अथवा न तो किसी के पैरों से पैदा होते हैं । तथागत बुद्ध आगे कहते हैं कि शूद्र कौन हैं;

 

(i)         वह जो झूठ बोलता है वह शूद्र है।

(ii)        वह जो प्राणी हत्‍या करता है वह शूद्र है।

(iii)      वह जो चोरी करता है वह शूद्र है।

(iv)     वह जो व्‍यभिचार करता है वह शूद्र है।

(v)       वह जो नशे का सेवन एवं व्‍यापार करता है वह शूद्र है।

 

तथागत द्वारा बताए गए 5 सिद्धान्‍तों को पंचशील के सिद्धान्‍तों के रूप में माना जाता है।

 

इस लेखन के पैरा एक में मनु द्वारा निर्धारित अछूतों के अधिकारों का बहुत ही संक्षेप में मैने वर्णन किया है। इससे भी कहीं अधिक निषेध अछूतों के लिए धर्मशास्‍त्रों में प्रति-पादित किए गए हैं। यदि इसका निष्‍कर्ष निकाला जाए तो हम यही पाएंगे कि मात्र 63 वर्ष पहले अछूतों को शिक्षा, समानता, नौकरी, आत्‍मरक्षा, धन, भूमि प्राप्‍त करने का कोई भी अधिकार नहीं था।  आप सब इस बात से अवश्‍य सहमत होंगे कि यह सब अधिकार मनुष्‍य को अपने जीवन को सही प्रकार से निर्वहन करने के लिए अति आवश्‍यक है और इन के बिना अपने व्‍यक्तित्‍व को निखारना संभव नहीं है। 

 

इस देश की सभ्‍यता में 3500 वर्षों तक अछूतों ने पशुओं से भी बदतर जिंदगी जी है। स्‍वतंत्र भारत ने 26 जनवरी, 1950 को नया संविधान अपनाया था। पहली बार 5000 वर्षों के भारत के इतिहास में स्‍वतंत्रता, समानता, बन्‍धुत्‍व, न्‍याय,  लोकतांत्रिक-गणराज्‍य के सिद्धान्‍तों पर आधारित राष्‍ट्र एवं समाज बनाने का स्‍वप्‍न देखा है। पिछडों (OBC) अनुसूचित जातियों (SC) एवं अनुसूचित जनजातियों (ST) को राज्‍य की सेवाओं में और शिक्षण संस्‍थाओं में आरक्षण की व्‍यवस्‍था की गई। अनुसूचित जातियों एवं जनजातियों को आरक्षण देने का आधार उनका सामाजिक पिछड़ापन है । छुआ-छूत जैसी गम्‍भीर समस्‍या से इस देश का समाज आज भी ग्रस्‍त है। शहरों और गांवों  के बीच तेज़ी से बढ़ती हुई खाई, चरमराती हुई शिक्षा व्‍यवस्‍था, सरकार का धीरे-धीरे शिक्षा व्‍यवस्‍था से पलायन (छोड़ना) SC, ST, OBC के लोगों की साधनहीनता और प्रतिदिन सरकार में कम होती नौकरियों की संख्‍या यह सुनिश्चित कर रही है कि इस देश में इन समुदाय के लोगों की प्रगति शीघ्र न हो ।

 

हाल ही में घोषित गरीबी के आंकड़ों के अनुसार यदि कोई व्‍यक्ति दिन में 25 रूपए खर्च करे तो वह गरीब नहीं है। यह इन लोगों के साथ कितना बड़ा उपहास है। यहां पर यह कहना उपयुक्‍त होगा कि  SC, ST, OBC के लोग ही मुख्‍यता गरीबों की संख्‍या में हैं। एक आंकड़े के अनुसार अनुसूचित जाति एवं अनुसूचित जनजातियों के बच्‍चों का शिक्षा छोड़ने की दर बहुत ऊचीं है।  100 विद्यार्थियों में से मात्र 8-9 ही 10वीं  कक्षा से आगे बढ़ पाते हैं। अनुसूचित जाति के 100 में से मात्र 4 या 5 व्‍यक्तियों को ही कोई सरकारी अथवा सरकारी संस्‍थानों में नौकरी प्राप्‍त हो पाती है। केन्‍द्र और राज्‍य सरकारों के उच्‍च पदों पर उनका कोई प्रतिनिधित्‍व (Representation) नहीं है। इस देश का शासन तंत्र आरक्षण को पूर्ण रूप से लागू करने के प्रति संवेदनशील नहीं है। योग्‍यता (Merit) को प्राप्‍त करने के माध्‍यम का जब तक लोकतांत्रिकरण एवं विकेन्‍द्रीयकरण (Decentralization) नहीं किया जाता तब तक योग्‍यता को सही रूप में मापा नहीं जा सकता।

 

आप सब को सुन कर हैरानी होगी कि कुछ दिन पहले एक डाक्‍यूमेंट्री फिल्‍म द्वारा पता चला कि आज भी पिछड़े वर्ग के बच्‍चों को स्‍कूलों में पढ़ाया नहीं जाता है। इनकी कॉपियां खाली होती हैं। बिना परीक्षा दिए पास कर दिया जाता है। इस वर्ग के बच्‍चों को जो अभी चौथी कक्षा में पढ़ते हैं उनसे शौचालय साफ करवाए जाते हैं । उच्‍च वर्ग के बच्‍चे उन के साथ बैठना नहीं चाहते। उनको नीचे बैठ कर पढ़ना होता है। खाना खाते समय उनका स्‍थान बाकी बच्‍चों से अलग होता है। इस प्रकार की व्‍यवस्‍था में योग्‍यता कैसे उभर सकती है। सौ में से मात्र 10 से भी कम अनुसूचित जाति के विद्यार्थी 10वीं कक्षा पास करते हैं। भारत की जनसंख्‍या में पिछड़ों, अनुसूचित जाति व जनजातियों की जनसंख्‍या 85% को मात्र 49% नौकरियों और शिक्षा में आरक्षण बहुत ही छोटा उपाय है। हमें यह जानना चाहिए कि भारत के संविधान में मौलिक अधिकार एवं राज्‍य की नीति के निदेशक सिद्धान्‍तों (Directive Principles of State Policy) को शामिल किया गया है। अधिकार व्‍यक्तिगत हैं जबकि राज्‍य की नीति के निदेशक सिद्धांत लोगों के समूहों, पर्यावरण, सम्‍पदा के सही उपयोग एवं संरक्षण से संबंधित है। भारतीय संविधान का अनुछेद 15(4) और 16(4) में सामाजिक तौर पर पिछड़े वर्गों के लिए आरक्षण की व्‍यवस्‍था करता है।

 

पूरे विश्‍व में यहां भी लोकतान्त्रिक गणराज्‍य की शासन व्‍यवस्‍था है वहां पर शोषित, वंचित एवं पीछे रह गई लोगों के उत्‍थान के लिए विशेष प्रावधान किए गए हैं। यह प्रावधान शिक्षा, व्‍यवसाय एवं निजी क्षेत्र के उपक्रमों में भी हैं। संयुक्‍त राष्‍ट्र अमेरिका, ब्रिटेन, दक्षिणी अफ्रीका, आस्‍ट्रेलिया, न्‍युजीलैंड एवं कनाडा जैसे विकसित देशों में इस प्रकार की व्‍यवस्‍था है और उन को संवैधानिक मान्‍यता प्राप्‍त है। संयुक्‍त राष्‍ट्र अमेरिका को आजाद हुए करीब 237 वर्ष हो चुके हैं आज भी वहां पर विशेष  व्‍यवस्‍था है।

 

 क्‍योंकि लोकतांत्रिक गणराज्‍य की व्‍यवस्‍था देश के समाज में रहने वाले सभी वर्गो को प्रतिनिधित्‍व प्रदान करने की व्‍यवस्‍था है, इसलिए मेरा यह मानना है कि सभी वर्गों की प्रगति के बिना भारत एक सशक्‍त भारत बन कर विश्‍व में महत्‍वपूर्ण एवं प्रतिभावान देश नहीं बन सकता। इसलिए आरक्षण जैसे प्रावधानों का संविधान निर्माताओं ने प्रबंध किया है।

19वीं शताब्‍दी में सामाजिक क्रान्ति के नेता महात्‍मा ज्‍योतिराव फुले ने अपनी पुस्‍तक ‘गुलामगिरी’ में यह कहा था “मेरी यह इच्‍छा है कि जिस प्रकार संयुक्‍त राष्‍ट्र अमेरिका में अंग्रेज़ लोगों ने अपने अश्‍वेत भाइयों के उत्‍थान के लिए कार्य किया है उसी प्रकार भारत में उच्‍च जाति के लोग निम्‍न जातियों के लिए काम करें ।”

काश ऐसे व्‍यक्ति भारत में भी पैदा हो और सामाजिक, आर्थिक सांस्‍कृतिक विषमता को समाप्‍त करें।

 

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