r/MaharashtraRajya

The strong network of cooperative banks in the state must have forced the Union govt to set up the apex body for the urban cooperative banks in the state.

Hope heavy regulation is bought into the sector in Light of how the politicians irrespective of political parties is using these financial institution as their cash cow.

https://www.etvbharat.com/en/state/amit-shah-inaugurates-nucfdc-office-in-mumbai-directs-shifting-of-key-cooperative-ops-from-delhi-to-mumbai-enn26080805000

Part I: Bringing ‘Untouchables’ into Public Life

Part II: Campaign Against Caste Discrimination in Schools

Part III: Promoting Inter-Caste Social Integration

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To break the Brahmin monopoly over Vedic knowledge, which had traditionally been kept inaccessible to other castes (Vedokta bandi), Savarkar taught the sacred Gayatri mantra freely to everyone.

In May 1929, he organized a function in Ratnagiri where he declared that anyone who considered himself a Hindu had the right to perform Vedic ceremonies, since the Vedas belonged to all Hindus. He also argued that everyone should have the right to wear the sacred thread (Janeu).

He distributed sacred threads to several members of the Mahar and Chamar communities. At the time, the sacred thread represented a major social distinction between Brahmins and non-Brahmins. By giving it to people considered “untouchable,” Savarkar directly challenged this caste-based exclusion.

One might ask why Savarkar, who advocated dismantling the caste system, supported the continued practice of wearing the sacred thread, which many saw as a symbol of caste oppression.

There were two possible approaches: either reject and abolish the symbol entirely, or make it available to everyone and thereby remove its discriminatory character.

Savarkar chose the second approach. Rather than advocating methods such as forcibly entering people’s homes and cutting off their sacred threads, as some social reformers elsewhere had done, he tried to preserve the religious significance and sentiments associated with the practice while removing its caste-based exclusivity.

The untouchable communities were deeply moved by these efforts. They invited Savarkar to preside over the Untouchables Conference at Malvan in 1928.

At the conference, everyone sang Vedic hymns together. Savarkar distributed sacred threads to the participants amid loud applause. He said:

> A battle royal has been raging for the last seven generations over the right of studying the Vedas. Here is the sacred thread. Take them. When non-Hindus are reading the Vedas, why should not the Hindu Mahars read them? The feud over this problem was useless. Let us expiate the sins we committed. We are all responsible for our political subjugation. That is now the past. At least now let us declare an oath that we shall rectify our past blunders and win back our wealth and glory. The people who regard untouchability, which has been a disgrace to humanity, as a part of their religion, are really the fallen people.

Savarkar’s speech deeply moved one of the leaders of the untouchables, Sergeant Ghatge. He stood up and declared:

> Now, who says that Mahars should convert and become Muslims? We Mahars and Chamars love the Hindu Dharma and will never abandon it. The Brahmins might convert to Islam, but we will not!

Savarkar’s approach was intended to create greater acceptance and inclusion within Hindu society, rather than leaving marginalized communities excluded from religious and social life.

After the Malvan conference, Pandurang Nathuji Rajbhoj, a prominent leader of the depressed classes from Poona, observed:

> I was really sceptical of the Savarkarian movement at the beginning. My contact and discussions with Barrister Savarkar and my personal observation have thoroughly convinced me of its far-reaching effect. I am extremely rejoiced to declare that this famous leader of the political revolutionaries is also an out and out social revolutionist!

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Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

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Would they care to reserve majority of their seats for downtrodden community in their politburo

Part I: Bringing ‘Untouchables’ into Public Life

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In 1925, the Ratnagiri Hindu Sabha undertook the most challenging work of admitting children of untouchables to schools along with other children. This was to strike at the very root of the system by encouraging behavioural changes from childhood.

Hitherto, children of untouchables could not sit in the same classrooms as the rest of society. They squatted outside the rooms and heard the lectures, beyond the walls and sight of upper-caste children. The teachers never touched their notebooks or slates. Even when they wanted to punish one of them, they would throw a stick at them rather than go near and beat them up. There was not a single school in the towns of Ratnagiri or Malwan where children were taught together.

A half-hearted government circular of 1923 urged schools to intermix children of all castes. But given the societal taboos that remained, a circular merely on paper.

Hence, starting 1925, Savarkar decided to tackle this problem head-on. In Dapoli, Khed, Chiplun, Devarukh, Sangameshwar, Kharepatan and other places, he conducted a series of lectures, public debates and tours to convince and urge people to let children study together.

In public meetings he exposed the hypocrisy of his opponents:

> Can you prevent Christian children from attending public schools? No! You dare not, since you know the consequences. The British Government will reply with bullets. You insult the untouchables because they are ignorant and helpless. But you yield to the unjust demands of the Muslims because they are aggressive. When a Mahar becomes a Muslim or a Christian convert, you treat him as your equal. But as a Mahar, he will not receive the same treatment.

In the town of Ratnagiri, he pursued this crusade painstakingly, in school after school. Interestingly, the non-Brahmin communities such as the Marathas, Kulavadis, Bhandaris and others were more resistant to change than the Brahmins.

When the chairman of the School Board passed a resolution to allow children to study together, Savarkar faced severe opposition from all communities throughout the district. Brahmins, Marathas, Khots, Savkars, Patils and all communities protested to get the decision cancelled.

There were strikes, skirmishes, violent agitations, riots and even sabotage in Kotavade, Fonda, Kanakavali, Shiposhi, Kandalgaon, Adivare and other villages against Savarkar’s moves. This naturally terrified the School Board.

In 1929, the District Board passed a resolution that mixing of children in schools was not compulsory. But Savarkar refused to give up. On one hand, he wanted to bring about a change of heart among the people, and on the other, he wanted to take this struggle to the higher authorities and even the legislative council.

While Savarkar and his colleagues were labouring so hard for the cause of the children of the untouchables, their own parents were fearful or hesitant to participate wholeheartedly. The Hindu Sabha members paid the parents to send their children to school, provided textbooks, notebooks, pencils and slates to urge them to go. Despite that, they were reluctant. They kept making excuses.

During the rainy season, they would tell Savarkar that he must provide umbrellas first and only then they would send their children to school. But even when that was done, there was dereliction.

Finally, after seven long years of relentless struggle and several thousand rupees spent on this cause by the Hindu Sabha from the fund that was collected slowly, Savarkar’s efforts began to yield fruits. Children began to be taught together in a few schools. The movement then slowly spread to others by word of mouth.

Savarkar writes about how important this intermixing at the level of children was:

> High caste children come in contact with children from untouchable families at a very young age and this was very important. On the one hand, education helps to uplift the untouchable children. On the other hand, this early contact makes upper caste children realize that these untouchables whom their families despise, are just like them. Some of them can be as clever or even better than them. This removes all arrogance of superiority of birth. When this evil practice is uprooted from their minds at a very early age, it has a positive impact throughout their life. Hence we recommend every reformer to study our work and methodology that we adopted in these seven years.

Savarkar wrote several letters to those in positions of power on this matter and brought to their notice the names of schools that still continued with the abhorrent practice of discriminating children based on caste. He also made efforts to get untouchables employment in government.

On behalf of the Ratnagiri Hindu Sabha, he made a presentation to British officer Mr Lamington, ICS, who had the special responsibility of looking after the interests of repressed classes in Bombay Presidency. Savarkar told him in an appeal in 1932:

> Once the children are educated together, they will not accept the caste hierarchy in later life. They will not feel the need to observe caste divisions. Therefore the Government Regulations of 1923 should be strictly enforced. In addition, the Government must abandon the title of ‘Special Schools for Low-Caste Children’. This very title creates a feeling of inferiority among children attending the school.

An incident that underscores how important this was in Savarkar’s mind occurred in 1932. A visitor came to him with a plea to invite him to his village. Savarkar immediately asked him if there was a school in the village, whether untouchables were allowed to attend them and, if so, whether the children sit together and study. The visitor was flummoxed. He sheepishly answered that they sat separately.

Savarkar politely told him with folded hands: “Give my regards to the villagers. I have only one request to them. At least in the sacred house of Goddess Saraswati, the goddess of learning, they should not follow any discrimination. Once they accept this small request of mine, I will set aside all other work and readily come to your village.”

The district magistrate was to himself attest the beneficial results of Savarkar’s efforts: “It is the good result of Mr. Savarkar’s lectures that the untouchable boys have been allowed to sit mixed and get their education without any invidious distinction being made in their case.”

In 1928, when an untouchable teacher was transferred to a school that was attended largely by upper-caste children, all hell broke loose. The orthodox Hindus tried every means to get this order rescinded. Savarkar prevailed upon the School Board not to succumb to such pressures.

The Board finally threatened the opponents that it would shut the school down if such demands were made. This finally made them see sense and wind up their meaningless agitation.

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Reference: Vikram Sampath, Savarkar: A Contested Legacy, Chapter 2, “Caste in Stone”

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If Shiv Sena (UBT), could support impeachment proceedings against Justice G.R. Swaminathan for their alliance partner, then, given their past criticism of Congress over Savarkar, they could have raised this issue as well.

https://www.indiatoday.in/india/kerala/story/kerala-govt-suspends-teacher-after-question-on-savarkar-in-quiz-bjp-slams-move-2967693-2026-08-10

In context of recent waiver of loans for Farmers, Left in Tamil Nadu had demanded it's ally govt in Tamil Nadu to take a cue from Maharashtra govt. While the same Left is criticizing the farm waiver announced by Maharashtra govt.

People on China's social media platforms cannot wrap their head around how India's Solar PV Module Assembly Capacity has gone from just 2.3 GW in 2015 to 210 GW in 2025

That's a 91 times increase in 10 years!

This development from India is being directly attributed as a reason for Billions of dollars of loss for China's top 9 Solar components manufacturing companies.

https://x.com/i/status/2086746896992018646

Have been hearing about the never ending disinvestment of IDBI bank by Govt of India for past five years.

Banks like Kotak Mahindra, Fairfax led CSB and UAE based Emirates NBD were announced as it's bidders in the past.

But as per the MNS politician, it is going to be merged with Fairfax.

Curious to know when was this merger even announced ?