Bhimrao Gasti: A man behind upliftment of Berad and Devdasis

 

Sanjay M. Nandagawali

 

INTRODUCTION:

Bhimrao Gasti is known for his work to save the Devdasi community and his help to overcome all odds and live their life respectfully. The history of Berad community is the history of pre-British era and how the Britishers mistreated them and called them criminals. (World preview – typd – IBN Lokmat). After completing the higher education, he was offered a job of Research Associate at Hyderabad, but in order to work for the welfare of his society he rejected the offer. Many times he was shocked by the behavior of his own people, once he had to declare public apology for an article written by him describing the real condition of his Berad community, as he wrote about the truth, but actually he had defended his community saying that Berad as angry people, he was saved from their anger when they saw him actually working for them.

 

The leaders were also jealous for his increasing popularity, he was aware that the leaders from his community as well as middle men were also responsible for the sufferings of his people. To expose the ill practices of the middle men he began to write in news papers and organized the conferences and meetings.

 

Who are Berads:-

Like Pardhi, Ramoshi, Bhilla and others, Berads are also declared as criminal caste by British government. In ‘Akrosh’ Bhimrao Gasti ,the leader of Bread community in Karnataka wrote powerfully about the situation. To rub the stamp form their forehead is a tough task but government should take the steps in his autobiographical book Bread, Bhimrao Gasti exposed the inhuman behavior of social, political and legal institution to wards his Berad community

 

Berads are treated brutally by the upper casts in Indian hierchical social set up. Berad community faced humiliating treatments at the hands of savarnas. Gasti was not also allowed to sit along with other upper cast student as he belonged to Berad community, he has belonged to Berad community, he has complaint against Dalit leaders also for the personal gains, the behavior of dalit community leaders is disgusting as the leaders themselves are exploiting their own men .Bread and Akrosh presents the record of shameful activities of above said leaders.

 

In the words of Bhimrao Gasti “they don’t want chair, not power only they have to come in men, live like men this is the feeling of Berads, Ramoshis. From where he come does they really live like men?.”(Tranlations from berad)

 

 

In ‘Akrosh’ Gasti narrates the story of his life and the obstacles he faced during his struggling days. For past three decades Gasti is engaged in upliftment of Berad, Ramoshi community Bhimrao also provides them employment.

 

“Agitations are organized for becoming leaders, the marches are only for getting small benefits, the problems are not solved through such marches and agitations, the questions and the problems are as it is from the society we came, Berads are needed to get free from oppression of the leaders, they have to live like free men, so we are struggling” (Akrosh – Translation from Berads)

 

In the words of  Bhimrao Gasti “The leaders in the movement  entered in politics, they are getting upper position but movement is ending. No nay battle can be won alone, The commander need warriors, equally no man alone can take movement forward. In movement leaders prosper but related men becomes weak, movement is for people, people who wrote history has`for gotten the fight and the struggle of beards, at the time of Shivaji Maharaj as well as their contribution to expel the British out of country, now the fight is or living like human, Berads are not getting enough food, cloths, country got freedom but freedom but freedom has not reached to us”, (www.esakal.com tag search)

 

While receiving Rambhau Mhadgi award Gasti Said “The society where I live is yet facing various problems, our  society has become free from policies we are struggling since many years, the awards is an inspiration for me as a results of my work”.

 

He was awakened any time at night and taken to police station by police to interrogate him when Rajiv Gandhi was on his tour to Belgaon, Gasti was refused to meet him, when sent hundred of postcards an telegrammes to seek permission to meet him, got two minutes to speak to him .Once he asked his men to jam the road in forest areas, in half naked position ( as it is their original state of living) before R. Venkatraman to hand over the letter of their demands.

 

Thus Gasti faced numerous humiliating incidents, not only from his own community but also from govt. officers.

 

His work for Devdasies :  from the semantic points of view devdasi means the maid of God , but practically they are used to serve men and satisfy their last. Under the name of religion and social outdated rituals the exploitation of poor and helpless women are taken place in our country. Devdasis is the most glaring example of above system where minor girls are offered to the Goddess (Yellamma) though the law has probated to do so, the girls are barred from the marriage, treated as the objects of pleasures by rich.

 

In ‘Akrosh’ (desparing  cry) by Bhimrao Gasti, the leader of Karnataka Berad community, writes powerfully about their situation .The Devdasi system is the part of the Indian way of legitimating, even glorifying prostitution. Gasti narrates the story of his life and the obstacles he faced during his struggling days, he throws the light on the fact of how he started his struggle form schooling to college, for three decades he is engaged in the upliftment of devdasis apart from providing vocational training for devdasi girls, he has established NG0 Utthan sanstha, he has devoted his life for the rehabilitation of Ramoshi community.

 

Devidasi system is the way of glorifying prostitution. Devdasi is a women married to God hence sadasuhagan, at all times married,in reality she becomes the wife of  powerful in society.

 

The reports of UNI – times of India -10 Nov 1987 indicated that the Devidasis systems is the results of a conspiracy between the feudal class and the priests (Brahmins) with their ideological and religious hold over peasants and crafts men they noted in their study that in private question, girls from finally n families of borders districts of Maharastra and Karnataka are sold for mere 500 to 5000 rupees. 15 present of total women prostitutes are dedicated devidasi women and 70% of the prostituted in the country are in border districts of Maharastra and Karnataka.

 

These devoted women are known by different names in different states in Karnataka Devidasi, in Maharastra Jogini, Matama in Chittor Andhrapradesh. Fall of Buddhism was also a cause behind this perdition the Buddhist nuns were degraded to the level of prostitution after their n temples were taken by Brahmins (sold to a goddess: India is devidasi shame-by Aadhira Anand m)

 

According to the study by Anti-slavary international in 2007 the available statistic indicates that 23000 Devdasis are in Belgian and 17000 Jogini in Andhara Pradesh they do not have respect in the society and if they go to the police about the misbehaviors happening with them, the officers say. “you are a devidasi: people will that you like this only”, The situation even becomes worst when their children leave them, feeling that they bring them disagree, at the end Devdasis are left alone with no one with them rapid industrialization flourishing tourism and population migration has resulted in an unprecedented increases in the trade Devidasis are waiting for emancipation from hellish treatment.

 

Situation of Devdasis remain more pathetic in old age. When young they are treated as objects and in old age they are left. Struggle of Gasti is for getting them house or at least loans, good educational facilities so that their children could get good education sand respectable life because this is not the mistake committed by they, Even banning the system of Devidasi without proper rehabilitation will make their life more worse they are hoping that the govt. to do something for them Mahatma Gandhi felt very pained by the problem of Devdasis, thinking it as cheating to god using girls for priests lust. He thought that the change should start from the root of social thinking. Gasti started to change.e

 

According to the tradition, the women who are declared as Devdasis bath, rapt in neem leaves and circling three times before the shrine, as a symbol of marriages with Jamdagni ,the priest ties a red and white thread around their neck. The Devdasis are the dancers and singers. In medieval periods it was a divine act to dance before god but with the passing of year Devdasis became companions to kings ,richmen and priests. Devdasis are well paid in brothels, some remain virgil but ascetics with matted hair,In south of India many Hindu temples are the place of prostitution, on the name of serving male gods, these are forced to serve rich men, priests and politicians, Devdasi is known by different name in different states of country in Karnataka these are known ad Basavi and Bhavin in Goa.

 

Gasti worked to save Devdasis and odds, helped them to overcome all odds and live their life respectfully. Because of the continuous efforts by Bhimrao Gasti, government sanctioned a financial help of Rs. 500 per month to them.

 

CONCLUSION:

Dr. Gasti has devoted his entire life to change the social scenario, his work is getting fruits in Karnataka, Andhra Pradesh and Maharastra., Because of his devotion, from his family and his community he faced continuous  hateful experiences, particularly from his father and wife his selfless work gathered many enemies around him. His father was disappointed when he found his dreams were shattered. Kamal, his wife also blamed him for his devotion in social work. There was a continuous conflict in his mind “whether the path taken by me is right or wrong” (Tras-p-270 Berad) apart from timely frustrations he continued his work for upliftment of Berad and devdasis.

 

REFERENCES:

1.     Gasti Bhimrao.1992 Betrad 2^nd Edition, Pune : Rajhans Prakashan

2.     http//www.siknet.com by Sushama Nargundkar

3.     aims.com.in/sites/aims/index php

4.     http://www.resurgenceonline.com/pissue16/priests.htm

 

Received on 18.11.2016

Modified on 03.12.2016

Accepted on 14.12.2016

© A&V Publication all right reserved

Research J. Humanities and Social Sciences. 7(4): October- December, 2016, 282-284.