Despite being reviewed as a ferocious monster that smothers the elemental human desire for living together, untouchability remains one of the most congenial and widely accepted evils in the society. Power that-be strives for keeping us completely distracted from the perils of bowing to the rampant racial discrimination based on the ground of birth. Here comes the role of literature that always makes us realise that the more evil a person is, the more untouchable he should be, eloquently argued Dr. C.L. Sonkar who has recently completed a monumental work on untouchability in India.
In his seminal study divided into seven chapters, bureaucrat turned author, C.L. Sonkar asserts that the untouchability reflects true extents of human apathy and its proponents try to magnify the personality quirks of a particular group of people and present them as despicable character flaws of a certain cast in manner that evokes derision and disdain.
Alluding to Vedic scriptures, “Gita”, “Ramayan”, “Mahabharat”, “Puranas”, “Arthshastra”, “Yajnavalkya Smriti”, “Narad Smriti” and roping several important authors and poets such as Jalaluddin Roomi, Kalidas and Tulsidas, the author analyses the vexed problem of untouchability in the backdrop of various texts produced by Dalits, who let waves of disbelief, angst and humiliation wash over them but they deliberately eschew self-pity and sensory overload approach.
Dr. Sonkar cites many examples how Manu’s famous text is used for perpetuating cruelty by the colonial rulers. William Jones is usually held in high esteem for his profound scholarship and his espousal of Indian literature, cultural inheritance and philosophy but Sonkar’s study chips at his image when he asserts,
“In 1784, Sir William Jones, the founder of Asiatic Society wrote in the introduction of the translation of Manu Smriti that if this policy is to be followed practically, the well instructed labour of the crores of Hindu subjects will prove to be helpful to enrich Britain”.
Constant disavowal of rights does bring creativity that enables the poets and authors to produce most poignant portrayals of human predicament and according to C.L. Sonkar the works of Balimiki, Atreya, the composer of “Atreya Brahman”, Vyas, the composer of Vedas and Parashar bear an eloquent testimony to the fact.
The author meticulously discussed the origin of untouchability and its gradual development and its initial forms. The status of untouchability and untouchable community, stratification, social gradation and custom of untouchability have also been expounded with remarkable thoroughness.
It is heartening to note that the author validates his observations and conclusions by referring to the literary texts of that times and it is not usually seen in an explicitly academic exercise.
C.L. Sonkar in his brilliantly argued introduction asserts, “Today, we feel extreme pride on reaching in the 21st Century but even after the progressive phase of globalisation, there should not be any place of purposeless difference and untouchability in India. We do believe that hope is not shattered.” In his laconic introduction Lt. General Zameeruddin Shah, Vice-Chancellor, AMU, describes untouchability as blight which has for centuries been on the social fabric of India.
The author must be congratulated for rendering complex ideas accessible and the book does explore many layers of cultural inheritance of India. According to the author in ancient social system and literary conventions and tradition one could hardly see any trace of racial discrimination.
Inherent wickedness always evokes creative response and Sonkar points out in the Shastras and puranas there is no dearth of the fault found in the characters of deities and sage-hermits irrespective of cast and creed. C.L. Sonkar’s reasonably argued and well-documented study will certainly help us to place the issue of untouchability in a humanist perspective.
