FOUR [Polluting the water in the fort of Daulatabad]

    In the year 1934, some of my co-workers in the movement of the depressed classes expressed a desire to go on a sight-seeing tour, if I agreed to join them. I agreed. It was decided that our plan should at all events include a visit to the Buddhist caves at Verul. It was arranged that I should go to Nasik, and the party should join me at Nasik. To go to Verul we had to go to Aurangabad. Aurangabad is a town in the Mohammedan State of Hyderabad, and is included in the dominion of His Exalted Highness, the Nizam.

    On the way to Aurangabad we had first to pass another town called Daulatabad, which is also in the Hyderabad State. Daulatabad is a historical place and was, at one time, the capital of a famous Hindu King, by name Ramdeo Rai. The fort of Daulatabad is an ancient historical monument,, and no tourist while in that vicinity should omit a visit to it. Accordingly our party had also included in its programme a visit to the fort of Daulatabad.

    We hired some buses and touring cars. We were about thirty in number. We started from Nasik to Yeola, as Yeola is on the way to Aurangabad. Our tour programme had not been announced–and quite deliberately. We wanted to travel incognito, in order to avoid difficulties which an untouchable tourist has to face in outlying parts of the country. We had informed only our people at those centres at which we had decided to halt. Accordingly, although on the way we passed many villages in the Nizam’s State, none of our people had come to meet us.

    It was naturally different at Daulatabad. There our people had been informed that we were coming. They were waiting for us and had gathered at the entrance to the town. They asked us to get down and have tea and refreshment first, and then to go to see the fort. We did not agree to their proposal. We wanted tea very badly, but we wanted sufficient time to see the fort before it was dusk. We therefore left for the fort, and told our people that we would take tea on our return. Accordingly we told our drivers to move on, and within a few minutes we were at the gate of the fort.

    The month was Ramjan, the month of fast for the Mohammedans. Just outside the gate of the fort there is a small tank of water full to the brim. There is all around a wide stone pavement. Our faces, bodies and clothes were full of dust gathered in the course of our journey, and we all wished to have a wash. Without much thought, some members of the party washed their faces and their legs on the pavement with the water from the tank. After these ablutions, we went to the gate of the fort. There were armed soldiers inside. They opened the big gates and admitted us into the archway.

    We had just commenced asking the guard the procedure for obtaining permission to go into the fort. In the meantime an old Mohammedan with [a] white flowing beard was coming from behind shouting “The Dheds (meaning untouchables) have polluted the tank!” Soon all the young and old Mohammedans who were nearabout joined him and all started abusing us. “The Dheds have become arrogant. The Dheds have forgotten their religion (i.e. to remain low and degraded). The Dheds must be taught a lesson.” They assumed a most menacing mood.

    We told them that we were outsiders and did not know the local custom. They turned the fire of their wrath against the local untouchables, who by that time had arrived at the gate. “Why did you not tell these outsiders that this tank could not be used by untouchables?” was the question they kept on asking them. Poor people! They were not there when we entered [the] tank [area]. It was really our mistake, because we acted without inquiry. The local untouchables protested that it was not their fault.

    But the Mohammedans were not prepared to listen to my explanation. They kept on abusing them and us. The abuse was so vulgar that it exasperated us. There could easily have been a riot, and possibly murders. We had, however, to restrain ourselves. We did not want to be involved in a criminal case which would bring our tour to an abrupt end.

    One young Muslim in the crowd kept on saying that everyone must conform to his religion, meaning thereby that the untouchables must not take water from a public tank. I had grown quite impatient, and asked him in a somewhat angry tone, “Is that what your religion teaches? Would you prevent an untouchable from taking water from this tank if he became a Mohammedan?” These straight questions seemed to have some effect on the Mohammedans. They gave no answer, and stood silent.

    Turning to the guard I said, again in an angry tone, “Can we get into the fort or not? Tell us; if we can’t, we don’t want to stop [=stay].” The guard asked for my name. I wrote it out on a piece of paper. He took it to the Superintendent inside, and came out. We were told that we could go into the fort, but we could not touch water anywhere in the fort; and an armed soldier was ordered to go with us to see that we did not transgress the order.

    I gave one instance to show that a person who is an untouchable to a Hindu is also an untouchable to a Parsi. This will show that a person who is an untouchable to a Hindu is also an untouchable to a Mohammedan.


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