Middle age is known by Bhakti Yug. The entire country was terrified by the attacks of foreign attackers. At that time saints and devotees had saved the society.

Eight percent saints were Brahmins amongst them and they were much respected for people. Shrimad Shankaracharya had seen God in a cruel man. Shrimad Ramanu- jacharya gave a message of freedom to the backward class people and tol- erated the anger of his Guru. Shri Baseshwar produced a light of spiritual unity. Swami Dayanand had proven that untouchability is meaningless by the Vedas. Swami Vivekanand asked to serve poor needy person and reckon un- touchability as madness. Ramkrishna

Paramhans accepted to clean the toilets of backward class people as a part of efforts for realization of God. Swami Sahjanand spent his whole life for ser- vicing Narayanguru of Kerala who was born in backward class named Ezva but known as the highest symbol of spirituality. Chokhmel of Maharashtra, Kanakdas of Karnataka, Ravidas of Varanasi, Pakarnar of Kerala, Nandanar of Tamil Nadu, Narsaiyo of Gujarat all these saints created Abhangs (Hymns), and songs of devotion and gave the message of equality and brotherhood to many people of the nation.

Efforts for a Revolution Tilak, Gandhi, Raja Ram Mohan Roy, Veer Savarkar, Thakkar Bapa, Mahatma Phule, Agarkar, Dr. Hedgevar, Shri Gu- ruji all these great people were born in high class of the society, but they tried to remove the demerits of the society for the whole life. In 1969, Vishva Hindu Parishad held its meeting in Udipi and in that meeting the proclamation was announced by our saints with the message that un- touchability is a blot of society. This proclamation was in presence of all reli- gious teachers and jagatguru.

In January 1979, there was a Vishwa Hindu Sammelan at Prayaga. In that saints had come from each and every corner of the nation and they declared untouchability as a blot. Jagat Guru Shankaracharya had said, ‘Na Hind£ Patit° Bhav®t! (The hindu should not be deviated.) Our society has tried hard for the revolution.

Perhaps we don’t get the ex- pected result but the historical causes behind that should be remembered. We were surrounded by continuous terror and struggle in the last 1200 years of slavery, although the positive work of reconstruction went on throughout. If there is darkness in a room, crying and cursing won’t be able to remove darkness.

One has to enter the room with a bright light. True and constructive is only long-lasting. Suffered people must be having a pain because of unexpected results. But they should forget that every class of the society has understood that the situation should be changed everyone should try in this direction with control and should use language and behaviour which can give strength to that work. Muslim and Christian Society “Dalit Muslim bhai bhai” Can this slogan be the solution to the problem? This question warrants deep thinking.

What would be the condition of a society which conspires for forcible religious conversions in the name of equality? Arab Muslims consider them- selves to be superior as Islam orig- inated in Arabia. The Egyptian Shia Muslims consider themselves the best and other Muslims as inferior.

The Aga Khan Ismailis who separated from the mainstream Muslim society have to flee for their lives in their own country.

In Pakistan, the Ahemadiyas are proclaimed as non-muslims and are kept away from regular Muslim rights. In Yahya Khan’s military rule during the Bangladesh war, more than two lakh women were subjected to unspeakable tortures. Iran is also suffering from sev- eral problems. Muslim women have to bear the brunt of several ills such as the Shariat laws, the custom of polygamy and oral di- vorces but not even their community heads are willing to pay heed to them.

Dr. Babasaheb Ambedkar has writ- ten in his enlightening book, Pakistan Athva Bharat nu Vibhajan: “Islam talks about brotherhood, but even this religion has three sub-cate- gories – Ashraf or Sharaf, Ajlaf and Ar- jaal. Ashraf means noble and includes the highest classes of Saiyad, Sheikh, Pathan, Mughal and Malik. Ajlaf cov- ers the lower classes such as Pirani, Thakarai, Julaha, Fakir, Rangrej and Naliya. People belonging to the Arjaal category such as Bhaanara, Halaal, Khot and Jijara are neither allowed in mosques nor do other Muslims main- tain any relations with them.

Christians are in more or less the same condition. The rift between Catholics and Protestants is known to the en- tire world. Christians associated with Saint Thomas consider themselves to be the best. In South India, the Nambu- dri Brahmins who converted to Chris- tianity consider themselves superior to other Christians all over India. There is a strong influence of the caste system in church elections. The evil of dowry is rampant too.

The problem of divisiveness exists all over the world, in one form or the other. The Negroes and Red Indians are perse- cuted in the worst manner in America. The Russians who otherwise propagate equality, still favour the Slavic races. The underlying point is that the prac- tice of creating differences and suppressing the weak is a manifestation of the perverted human ego. It is always found to exist either in the name of religion, race, colour, physical beauty, wealth or education.”

It is not possible to find an external solution to this issue. The Nizam of Hyderabad had offered huge wealth to Dr. Babasaheb Ambedkar if he converted to Islam; but Babasa- heb rejected his offer as he understood that personal gains obtained in this manner would not be good for the nation.

The Highest Philosophy of India In the midst of this quest for the elu- sive solution to the problem of divisive- ness, we should look to our scriptures which have given us the solution in the form of Nir Vair (removing enmity). Mitrasya Mā Cakşuşā Sarvāņi Bhütāni Samikşamtām. Mitrasyāham Cakşuşā Sarvāņi Bhūtāni Samiksē.

(If I want the entire world to see me as its friend, I also have to see the world as my friend.)

The Rashtriya Swayamsevak Sangh (RSS) has brought a ray of hope through their passionate approach for enabling people to experience the unity of souls. Young and old alike come together as the children of Mother India and pro- claim:

Pure love is fundamental of our work.

Love recognizes only devotion. Doing this regularly helps strengthen their bond of brotherhood. The con- sistency in speech and behavior leads to strong bonding between hearts. This helps create a small model of the type of world that we want to create for everyone  friendly and harmonious; free from bitterness and inequality.

If the issue of cow-fat on a cartridge could become the seed of a massive rev- olution; if Tilak could turn the Ganesh festival into a symbol for the freedom fights; if Gandhiji could raise the cry for freedom in millions of Indian hearts using a humble spindle; if the procession of Mother Ganga and Mother India can go around the entire nation in thirty days; then why can Rakshaband- han not become the inspiration for so- cial harmony?

Let us once again proclaim ʼAmrtasya Putrā:’. Let us strive towards enlivening our social fabric with the nectar of harmony and create a nation that pulsates with equality and brotherhood.