ONAM and Mulnivasi King Bali

Onam – Celebratation of the defeat of the struggles of Mulnivasis of our country or celebration of festival.

In Maharashtra “Bali Raja” is looked on as a “peasant king” and there is a common saying, ida pida javo, Balica rajya yevo — “let sorrow and exploitation go and the kingdom of Bali come”; Our “Indian culture” is dominated by Brahmans; so Brahmanic culture has become synonymous with Indian culture to most people.

Bali, a Dalit-Bahujan king, an Asura, was the son of Devamba and Virochana. Asuras were the traditional enemies of the Brahmins – who ruled over Kerala. Bali grew up under the tutelage of his grandfather, Prahlada, who instilled in him a strong sense of righteousness and devotion.
Bali would eventually succeed his grandfather as the king of the Asuras, and his reign over the realm was characterized by peace and prosperity. He was an Asura king but was very nice, trueful, wise, benevolent and judicious ruler and beloved of his subjects. During his ruling time it is said that people don’t even lock their house in the night because , there was no thieves,no corruption,no betrayal. And all people lived unitedly, without the difference of rich and poor. All where facing a good time. Like wise the king was so good that he will give anything to anyone. Bali was such a good ruler that soon the Brahmanas – the so called Gods- began to fear that his fame and popularity would affect them adversely and that he would win in their age-old battle for supremacy. This was exactly against the principle theory and supremacy of Arya Brahmins. They were repeatedly feared of loosing their supremacy and were finding ways to kill King Bali and empower his rule. So it is the fight between Asura King Bali and Brahmins.
So a mythical story is created as the Brahmins (Gods) approached Lord Vishnu (Brahmin) and appealed to him to destroy Bali. Vishnu agreed and came to Bali in his incarnation as a Brahmin boy called Vamana. Thus Vishnu, in the form of the Brahmin Vamana, came to represent the usurper of the land of the indigenous people. The Vamana asked for a simple gift — three paces of land — and the king agreed to it. Vishnu in the guise of Vamana then increased his stature and with the first step covered the sky, blotting out the stars, and with the second, straddled the netherworld. Realising that Vamana’s third step will destroy the earth, Mahabali offered his head as the last step. Vishnu’s fatal third step pushed him to the netherworld, but before banishing him to the underworld Vishnu granted him a boon. Since he was attached to his kingdom and his people, he was allowed to return once a year from exile. Onam is the celebration that marks the homecoming of King Mahabali. In short, in this lower-caste appropriation of the myth the death of Bali coincides with the birth of the caste system or the emergence of all moral ills that plague the society now.
Bali as the king of the indigenous people who were usurped of their land by the invading Aryans. It is no accident, therefore, that Onam, until then a largely provincial festival, was elevated to the level of a national festival by the succeeding government led by Pattom A. Thanu Pillai in 1960. For Onam’s national status marked the victory of the upper-caste against the marginalized once again in the history of Kerala. Therefore, it comes as no surprise that a state known for its high levels of social development still harbors 13,687, mostly ‘Tamil’ families who depend on manual scavenging for their livelihood.
Phule, on the other hand, celebrated Bali as the king of the people, peasants or original inhabitants of India. Phule’s interpretation, Vamana became the symbol of Aryans/ Brahmins, who enslaved and exploited indigenous people, symbolized by Bali. He based his argument on the fact that on the day of Diwali and Dasara, women in Maharashtra say, “ ida pida javo, Balica rajya yevo”, “may the misery and agony go away, may the kingdom of Bali be established”. Phule also calls India as Balisthan, naming it after Bali. The insistence to continue the celebration of Onam, therefore, is an insistence to celebrate the defeat of the struggles of the untouchables and the lower-castes of our country.
In Sikhism
Vamana is discussed in the Guru Granth Sahib, the sacred text of Sikhism
satjugi tai maNiO ChaliO bali bAvan bhAiO
In Satyayuga, you sported as the dwarf incarnation, and fooled Bali.
On page 1330 of the Guru Granth Sahib, Vamana is mentioned as the “enticer” of Baliraja.
So all our forefathers are pointing towards one great history of our ancestors. The brave ancestors who fought against every supremacy of arya brahmins and peace of mankind.
The Emperor Bali was highly respected. How Wamana(Brahmin) cheated Emperor Bali is explained in the book, “Baliwansh” by Dr A.H. Salunkhe. He explains the meaning of the three steps of Wamana. Three steps are origin of Yajnyas, creation of Vedas and the control over speech. Why the Bahujans have always suffered defeat at the hands of Brahmins is explained. And the steps necessary to avoid these defeats are narrated in detail. The relationship of Bali and the Buddha is explained by the name of Virochan being, common to both the traditions, BALIVANSH ” (“बळीवंश”)
बळी !

सात काळजाच्या आत जपून ठेवावा, असा निरागस ‘माणूस’ ! आपल्या प्रजेतील प्रत्येक व्यक्तीला तिच्या कष्टाचे व हक्काचे फळ सम्यक रीतीने विभागून देणारा संविभागी नेता !! भारतीयांचे वास्तव आणि विधायक पूर्वसंचित असलेला कृती, प्रकृती आणि संस्कृती यांचा तजेलदार मोहर !!!

बळी – हिराण्याकाशिपुचा पणतू, प्रल्हादाचा नातू, विरोचानाचा पुत्र, कपिलाचा पुतण्या आणि बाणाचा पिता. भारताच्या सांस्कृतिक इतिहासातील एक अत्यंत उत्तुंग व्यक्तिमत्व ! सुमारे साडे तीन ते पाच हजार वर्षापूर्वी होवून गेलेला भारतीय बहुजन समाजाचा एक महानायक, एक महासम्राट, एक महातत्ववेत्ता !

या बळीचा वंश तो बळीवंश. या बळीवंशातील माणसे – आपली माणसे, आपल्या रक्तामासाची माणसे आणि मुख्य म्हणजे आपल्या विचारांची माणसे ! ज्यांनी स्वातंत्र्यासाठी आपले प्राण गमावणे पत्करले, पण तत्वांशी द्रोह केला नाही, आपल्या श्वासोच्छवासावर दडपणे लादून घेणे मान्य केले नाही, अशी माणसे.

आपण मात्र असे धन्य, कि आपण आपल्या डोळ्यादेखत त्यांच्या स्मृतीना खुशाल करपू-कोमेजू दिले; त्यांना आपल्या हृदयापासून सात तटांच्या आणि मस्तकापासून सात उंबरठ्याच्या बाहेरच रोखून धरले. या सगळ्याला थोडे अपवाद असतील, पण इतरापैकी काही जनानी त्यांना विसरून जाण्यात आपले सुख शोधले आणि काही जनानी तर त्यांची निंदा करण्यात पुण्याचा मार्ग पहिला. या लोकांना आज ना उद्या आपल्या अंतर्यामी असलेले त्यांचे अस्तित्व जाणवेल आणि त्या जाणीवेने त्यांचा स्व अक्षरशः मोहरून-बहरून येईल, असा विश्वास आहे. ज्यांनी त्यांचे महात्म्य आधीच ओळखले आहे, त्यांच्यापुढे मात्र आपण नतमस्तक व्हायलाच हवे !
बळी हा कुलस्वामी : महात्मा फुले
महात्मा फुले यांनी दस्युचा पोवाडा म्हणून जो पोवाडा लिहिला आहे, त्याच्या तिसऱ्या कडव्याची सुरुवातच त्यांनी ‘बळी राज्यादी कुळस्वमिला’ या शब्दांनी केली आहे. येथे ‘राज्यादी’ हा शब्द ‘राजादी’ या अर्थाने आला आहे. कारण, बळीच्या राज्याला कुळस्वामी म्हणणे, हे आशयाच्या दृष्टीने जुळत नही. याउलट बळीराजाचा तसं निर्देश करणे हे मात्र पूर्णपणे सुसंगत ठरते. महात्मा फुले बळीराजाला कुलस्वामी मानतात, याचाच अर्थ ते त्याला आपला अत्यंत आदरणीय पूर्वज मानतात. या उल्लेखाद्वारे ते एक प्रकारे बळीराजाबरोबरचे आपले नातेच सांगून टाकतात. कुळस्वामिकडे हल्ली देवता म्हणून पहिले जात असले, तरी कुळस्वामी म्हणजे मूळ पुरुष, हाच खराखुरा अर्थ आहे, हे आपण ध्यानात घेतले पाहिजे.

बळी राज्यादी कुळस्वामिला, डाग लाविला, दंग क्लेशांत !
अन्नावाचून होती हाल, केली कमाल, सर्व जगात !

संदर्भ- बळीवंश , लेखक डॉ. आ. ह. साळुंखे

Leave a Reply

Your email address will not be published. Required fields are marked *