"तुम्ही शुरवीरांची संतान आहात ही गोष्ट काल्पनिक नव्हे.
भिमाकोरेगाव ला जाऊन बघा, तुमच्या पूर्वजांची नावे तेथील विजय स्तंभावर कोरलेली आहेत.
तो पुरावा आहे की तुम्ही भेड बकरींची संतान नसून सिंहाचे छावे आहात."
बोधिसत्व डॉ. बाबासाहेब आंबेडकर 25 डिसेंबर 1927 महाड
"It is not imaginary that you are the descendents of our brave heroes. Go to Bhima Koregaon and see that the names of your ancestors are engraved on the victory pillar there. It is the proof that you are not the descendents of sheep and goats but the descendents of lion's cub."
Bodhisattva Dr. Babasaheb Ambedkar
The Battle of Bhima-Koregaon, fought on 1 January 1818, occupies a unique place in Indian history. It is commonly remembered as a day of Shaurya (valour). However, limiting its meaning to military bravery alone is incomplete. This battle also represents Swabhiman (self-respect and dignity)—a conscious resistance against the deeply entrenched Manuvadi ideology and the systemic injustices imposed on oppressed communities, particularly during the Peshwa rule.
Therefore, while 1 January is rightly observed as Shaurya Divas, it is equally important to recognize and commemorate it as Swabhiman Divas—a day symbolising the assertion of human dignity, equality, and moral courage against social oppression.
The battle was fought during the Third Anglo-Maratha War between the forces of the British East India Company and the army of Peshwa Baji Rao II. Near the village of Koregaon, on the banks of the Bhima River (present-day Pune district, Maharashtra), a comparatively small Company detachment encountered a much larger Peshwa force.
A significant number of soldiers in the Company’s ranks were from the Mahar community, which had historically suffered severe discrimination, humiliation, and exclusion under the Peshwa administration. Social inequality had reached its extreme during this period. Untouchability was rigidly enforced, many communities were treated as sub-human, denied basic rights, and subjected to routine violence and degradation.
Against this backdrop, the battle was not merely a military engagement. For the Mahar soldiers, it became a struggle for dignity, justice, and human rights. By standing firm and repelling the Peshwa forces, they symbolically challenged a regime that represented religious orthodoxy, caste hierarchy, and social tyranny.
In recognition of the extraordinary bravery displayed by these soldiers, the British erected the Victory Pillar (Jay Stambh) at Bhima-Koregaon in 1851. The pillar bears the names of soldiers who were killed or wounded in the battle, including those of Mahar soldiers—etched permanently in stone as historical evidence of their role and sacrifice.
This monument stands today not merely as a colonial war memorial, but as a testimony of resistance by the oppressed against injustice.
Dr. B. R. Ambedkar visited Bhima-Koregaon on 1 January 1927 to pay homage to these brave soldiers. Through his visit and writings, he re-established the historical and moral significance of the battle for the oppressed communities of India.
Dr. Ambedkar emphasised that this was a battle fought for self-respect, equality, and humanity, and not merely under colonial command. He reminded people that history itself bears witness to the courage of their ancestors:
“The fact that you are descendants of brave warriors is not imaginary. Go to Bhima-Koregaon and see for yourself—the names of your ancestors are inscribed on the Victory Pillar. That is proof that you are not the progeny of sheep and goats, but of lions.”
— Dr. B. R. Ambedkar
भीमा-कोरेगावची लढाई, जी १ जानेवारी १८१८ रोजी लढली गेली, भारतीय इतिहासात एक अत्यंत वेगळे आणि महत्त्वाचे स्थान राखते. ही लढाई सामान्यतः शौर्य दिन म्हणून ओळखली जाते. मात्र तिचा अर्थ केवळ सैनिकी पराक्रमापुरता मर्यादित ठेवणे अपूर्ण ठरेल. ही लढाई म्हणजे स्वाभिमानाची, मानवी प्रतिष्ठेची आणि समतेची लढाई होती—मनुवादी विचारसरणीविरुद्ध आणि तिच्यामुळे झालेल्या अन्यायाविरुद्ध उभा राहिलेला संघर्ष.
म्हणूनच १ जानेवारी हा दिवस फक्त शौर्य दिन नसून तो स्वाभिमान दिन म्हणूनही ओळखला जाणे अत्यावश्यक आहे. हा दिवस मानवी मूल्ये, आत्मसन्मान आणि सामाजिक न्याय यांचे प्रतीक आहे.
ही लढाई तिसऱ्या इंग्रज-मराठा युद्धाच्या काळात, ब्रिटिश ईस्ट इंडिया कंपनी आणि पेशवा बाजीराव दुसरा यांच्या सैन्यांमध्ये झाली. भीमा नदीच्या काठी असलेल्या कोरेगाव गावाजवळ (आजचा पुणे जिल्हा) तुलनेने लहान असलेल्या कंपनीच्या सैन्याचा सामना पेशव्यांच्या मोठ्या फौजेशी झाला.
या कंपनी सैन्यातील मोठा भाग महार समाजातील सैनिकांचा होता. पेशवाई काळात या समाजावर प्रचंड अन्याय, अपमान, अस्पृश्यता आणि अमानवी वागणूक लादली जात होती. सामाजिक विषमता टोकाला पोहोचली होती. काही तथाकथित उच्च जातींनी अनेक जाती-जमातींना गुलामासारखे वागवले होते. सार्वजनिक जीवनात माणूस म्हणून जगण्याचे मूलभूत अधिकार नाकारले जात होते.
या पार्श्वभूमीवर ही लढाई केवळ सैनिकी नव्हती, तर मानवतेच्या हक्कांसाठी, स्वाभिमानासाठी आणि न्यायासाठी दिलेला संघर्ष होती. महार सैनिकांनी उभे राहून पेशवाई सत्तेचे प्रतिनिधित्व करणाऱ्या धर्मांधतेला, जातीय अहंकाराला आणि सामाजिक अत्याचाराला आव्हान दिले.
या लढाईत दाखवलेल्या अलौकिक शौर्याच्या सन्मानार्थ ब्रिटिशांनी १८५१ साली भीमा-कोरेगाव येथे विजय स्तंभ (जय स्तंभ) उभारला. या स्तंभावर या लढाईत शहीद किंवा जखमी झालेल्या सैनिकांची नावे कोरलेली आहेत, त्यात महार सैनिकांचाही समावेश आहे.
हा विजय स्तंभ केवळ एक युद्धस्मारक नाही, तर तो अन्यायाविरुद्ध उभ्या राहिलेल्या वंचितांच्या संघर्षाचा जिवंत पुरावा आहे.
डॉ. बाबासाहेब आंबेडकर यांनी १ जानेवारी १९२७ रोजी भीमा-कोरेगाव येथे येऊन या शूरवीरांना मानवंदना दिली. त्यांच्या या भेटीमुळे आणि विचारांमुळे या लढाईचे सामाजिक आणि नैतिक महत्त्व पुन्हा अधोरेखित झाले.
बाबासाहेबांनी ही लढाई स्वाभिमान, समता आणि मानवतेसाठी दिलेली असल्याचे स्पष्ट केले. त्यांनी लोकांना इतिहासातील ठोस पुरावा दाखवत सांगितले:
“तुम्ही शूरवीरांची संतान आहात ही गोष्ट काल्पनिक नव्हे. भीमा-कोरेगावला जाऊन पाहा—तुमच्या पूर्वजांची नावे तेथील विजयस्तंभावर कोरलेली आहेत. तो पुरावा आहे की, तुम्ही भेड-बकरीची संतान नसून सिंहाचे चावे आहात.”
— डॉ. बाबासाहेब आंबेडकर
Bhima-Koregaon represents justice delivered to a tyrannical social order. It stands as a reminder that:
Oppression is not permanent.
Social hierarchies based on birth can be challenged.
Courage guided by self-respect can alter the course of history.
For millions today, especially within Ambedkarite and Buddhist communities, 1 January is a day of remembrance, inspiration, and collective assertion of constitutional values—Liberty, Equality, and Fraternity.
Bhima-Koregaon is a living inspiration of victory over injustice. Its commemoration should reflect discipline, dignity, and social consciousness.
Children, youth, and young women should prepare through parade practice and visit Bhima-Koregaon in organised groups to offer respectful salutations.
Women may welcome each contingent in traditional attire of the period, performing ceremonial ovalan (aarti).
Artists and cultural groups should perform using instruments such as bugle, tutari, dhol, and tasha, creating an atmosphere of dignity and inspiration.
Each group should carry the following flags:
The Buddhist Panchsheel Flag
The Indian National Flag
The Bhagwa flag symbolising Maharashtra’s cultural pride
The Blue Flag associated with Babasaheb Ambedkar
Those unable to travel to Bhima-Koregaon should erect a symbolic Vijay / Ashoka Pillar in their village or settlement and conduct the full programme with discipline and respect.
While exchanging Vijay Diwas greetings, narrate the story as one of ending atrocities through courage.
Minimise or avoid caste references; instead, emphasise the defeat of untouchability, casteism, and injustice.
Organise cultural troupes (kalapathaks) featuring artists from different regions of Maharashtra.
Select songs and performances that inspire resistance to injustice and promote social awakening.
Such programmes should aim at education through culture, strengthening social responsibility while providing livelihoods to local artists.
Publicly honour individuals from the local area who have demonstrated courage or social contribution rooted in freedom, equality, and fraternity.
Felicitations should preferably include books, encouraging knowledge and reflection.
Special recognition should be given to women who have challenged regressive Manuvadi traditions or initiated value-based social practices.
भीमा-कोरेगाव ही जुलमी सामाजिक व्यवस्थेला दिलेली ऐतिहासिक चपराक आहे. ही लढाई आपल्याला सतत आठवण करून देते की:
अन्याय कायमस्वरूपी नसतो.
जन्मावर आधारित विषमता मोडून काढता येते.
स्वाभिमानातून जन्मलेले शौर्य इतिहास बदलू शकते.
आजही लाखो लोकांसाठी, विशेषतः आंबेडकरी आणि बौद्ध समाजासाठी, १ जानेवारी हा दिवस स्मरणाचा, प्रेरणेचा आणि स्वातंत्र्य, समता व बंधुता या मूल्यांचा पुनरुच्चार करणारा दिवस आहे.
भीमा-कोरेगाव हे अन्यायाविरुद्ध विजय मिळवणारे प्रेरणास्थान आहे. याचे स्मरण शिस्तबद्ध, सुसंस्कृत आणि सामाजिक जाणीव ठेवून झाले पाहिजे.
लहान मुले, तरुण आणि तरुणींनी परेडची तयारी करून तुकडीसह भीमा-कोरेगाव येथे येऊन मानवंदना द्यावी.
स्त्रियांनी त्या काळाचा पोशाख परिधान करून प्रत्येक तुकडीचे स्वागत व ओवाळणी करावी.
कलाकार मंडळींनी बिगूल, तुतारी, ढोल, ताशा यांचे वादन करावे.
प्रत्येक तुकडीने खालील ध्वजांचा समावेश करावा:
बुद्धाचा पंचशील ध्वज
भारतीय राष्ट्रीय ध्वज
महाराष्ट्राचे भूषण भगवा ध्वज
बाबासाहेबांनी दिलेला निळा ध्वज
ज्यांना भीमा-कोरेगाव येथे येणे शक्य नसेल त्यांनी आपल्या गावात किंवा वस्तीमध्ये प्रतिकात्मक विजय / अशोक स्तंभ उभारून वरीलप्रमाणे कार्यक्रम शिस्तीत पार पाडावा.
विजय दिनाच्या शुभेच्छा देताना अत्याचाराला शौर्याने संपवण्याची कथा सांगावी.
जातीचा उल्लेख कमी किंवा टाळावा; त्याऐवजी अस्पृश्यता व जातिवादाला दिलेले प्रत्युत्तर ठळकपणे मांडावे.
महाराष्ट्रातील विविध भागांतील कलाकारांना सहभागी करून कलापथकांचे आयोजन करावे.
गीतांची निवड अशी असावी की जी अन्यायाविरुद्ध लढण्याची प्रेरणा देईल.
अशा उपक्रमांतून मनोरंजनासोबत प्रबोधन, सामाजिक बांधिलकी आणि कलाकारांना रोजगार मिळेल.
स्वातंत्र्य, समता आणि बंधुता या मूल्यांवर आधारित शौर्यपूर्ण कार्य करणाऱ्या व्यक्तींचा जाहीर सत्कार करावा.
सत्काराचे स्वरूप पुस्तकांचे असावे.
मनुवादी परंपरांना छेद देत नवीन मूल्याधिष्ठित पायंडे सुरू करणाऱ्या महिलांचा विशेष सन्मान करावा.
Bhima-Koregaon is not merely a chapter in military history. It is a moral milestone in India’s long struggle against social oppression. Remembering 1 January only as Shaurya Divas is insufficient. It must equally be remembered as Swabhiman Divas—a day that celebrates courage rooted in human dignity and justice.
Wikipedia: Battle of Koregaon – https://en.wikipedia.org/wiki/Battle_of_Koregaon
Dr. B. R. Ambedkar, Writings and Speeches, Vol. 17, Part 3 – Government of India
https://www.mea.gov.in/Images/CPV/Volume17_Part_III.pdf
The Battle of Bhima Koregaon – DrAmbedkarBooks
https://drambedkarbooks.com/2011/12/30/the-battle-of-bhima-koregaon/
भीमा-कोरेगाव ही केवळ एक युद्धकथा नाही. ती भारताच्या सामाजिक इतिहासातील न्याय, स्वाभिमान आणि मानवतेची मैलाचा दगड आहे. म्हणूनच १ जानेवारी हा दिवस फक्त शौर्य दिन म्हणून नव्हे, तर स्वाभिमान दिन म्हणूनही स्मरणात ठेवणे आवश्यक आहे.
विकिपीडिया: Battle of Koregaon
https://en.wikipedia.org/wiki/Battle_of_Koregaon
डॉ. बाबासाहेब आंबेडकर, रायटिंग्स अँड स्पीचेस, खंड १७, भाग ३ (भारत सरकार)
https://www.mea.gov.in/Images/CPV/Volume17_Part_III.pdf
The Battle of Bhima Koregaon – DrAmbedkarBooks
https://drambedkarbooks.com/2011/12/30/the-battle-of-bhima-koregaon/
“The new year i.e. 1st January 1927, opened with a meeting at the Koregaon War Memorial held by the Depressed Classes. This year prominent leaders of the Depressed Classes attended the ceremony.
Dr. B. R. Ambedkar addressed the meeting at the Memorial and told the audience that hundreds of fighters from their community had fought on the side of the Britishers who ungratefully later dubbed them a nonmilitary community. Since the caste Hindus treated them as Untouchables and a despicable lot, they had no means of livelihood, and in the last resort they joined the British forces. In the end, he asked his people to agitate against this policy and compel Government to remove the ban on their military career.”1
Importance Of The Koregaon War Memorial
However, the entry of Untouchables in the British army in the past (especially Bombay Army) gave Untouchables an opportunity to prove their bravery in so many battlegrounds within and outside the country, that the British Officers showered praise on them. “ Gen. Malcolm praised the Bombay Officers and Sepoys for their fidelity. Writing to the Secretary of the Board of Directors in 1816, Gen. Malcolm confirmed that the Bombay Army was composed of all classes and all religions like Hindus, Muslims, Jews, and Christians. Among the Hindus of Maharashtra, the Parwaris (Mahars) were more numerous than the Rajputs and some other higher castes. These Parwaris hailed from the south coast of Bombay. Much praise was showered on the Mahar Sepoys of the Bombay Army who endured the rigours of difficult marches when rations were low and disease was high among men and animals. Whether they were charging ahead or were besieged or taken prisoner-of-war, whether they were storming fortresses or making tactical withdrawals, they always stood steadfast by their officers and comrades, never letting down the honour of their Regiments. The crowning glory of the Mahars was achieved on the New Year Day of 1818 on the hot and parched battlefield of Koregaon beside the bank of the rivers Bhima. A small force of 500 men of the 2nd Battalion 1st Regiment Bombay Native Infantry together with 250 men of the Poona Irregular Horse and two six-pounder guns with 24 European gunners of the Madras Artillery, under the command of Capt. F. F. Staunton, fought without rest or respite, food or water, continuously for twelve hours against a large force of 20,000 horses and 8,000 Infantry of Peshwa Baji Rao II who was threatening the British garrisons at Kirkee and Poona.
Capt. Staunton’s detachment had been rushed from Sirur on the evening of December 31 to held the Poona garrison. Marching throughout the night, covering a distance of about 27 miles, the detachment had arrived at Koregaon on the morning of 1st January 1818 to witness a frightening array of the famous Maratha Horse. Capt. Staunton had hardly prepared his defences when three detachments of the Peshwa’s Infantry, each about 600 strong, had advanced simultaneously from three directions. They were supported by two guns and the advance was covered by a continuous barrage of rockets. In spite of the gallant efforts of the Poona Irregular Horse, the entire British force at Koregaon was encircled by the Maratha Cavalry and Infantry and all accesses to the river were cut off. The assaulting parties came in force and pushed their way into the heart of the village seizing some strong and commanding positions from which it was impossible to dislodge them. There was severe hand-to-hand fighting for each house, hut, and street, and the British were suffering heavy losses. But they would not give up and the Indian Sepoys, many Mahars, held on doggedly, fighting tenaciously and with magnificent courage. Capt. Staunton asked his men to fight to the last man and the last bullet. The Mahars showed tremendous intrepidity and continued to battle with the utmost bravery against hopeless odds. As the sun set the British found themselves in a desperate situation. The Maratha Army, led by their able general Gokhle, was dominating the British on all sides. Fortunately, the nightfall brought some relief to the British and the attacks of the Maratha forces relaxed in vigour. Then, just one of the unaccountable chances of war changed the course of events. It was difficult to say why the Peshwa’s forces ceased firing by 9 o’ clock at night and withdrew from Koregaon when victory was within their reach. Twelve men of the Madras Artillery and fifty men of 2/1st Regiment Bombay Native Infantry as also three British Officers were killed in action. One hundred and thirteen men and two British Officers were wounded. Of the men of the 2/1st Regiment Bombay Native Infantry who fell in action, 22 were Mahars or Parwaris (identified by their names ending with “ nak”), *16 were Marathas, 8 were Rajputs, two were Muslims, and one or two were probably Indian Jews.
This action of “heroic valour and enduring fortitude” displaying “disciplined intrepidity ” and “devoted courage and admirable constancy ” (1) won imperishable renown for the Mahar soldier. It has been recorded that “it is hard to say who has the greater glory, the Indian soldiers themselves, or the British Officers, who had been able to ensure and command such faith and such staunch and amazing loyalty” (2) (Many of the Indian soldiers were Mahars.)
Soon, the immense importance of the Koregaon action was realized. It was decided to raise an obelisk, 65 feet high, standing on a stone platform about 32 square feet, on the spot onto which the first shot was fired at Koregaon. (a) The foundation- stone of this monument was laid on 26th March 1821. The Column was erected to commemorate the valour of the force. To perpetuate the memory of the brave troops “ to whose heroic firmness and devotion it owes the glory of that day ” it was decided to inscribe the names of the killed and the wounded on the monument. A special medal was issued in 1851 inscribed “ To the Army of India” and two clasps of the medal commemorated “ Kirkee ” and “ Koregaon.” (b)
The Mahars continued to participate in the operations of the Bombay Army and give proof of their redoubtable courage and undeflecting devotion to duty. They fought gallant battles and won renown for their valour at Kathiawar (1826), Multan and Gujarat (1849), and Kandahar (1880). The Bombay Army took part in the First and the Second Afghan Wars, the Battle of Meeanee (1843), and in the Persian War of 1856-57. (c) Soldiers of the Bombay Army went to China (1860), Aden (1865), and Abyssinia (1867), Gen, Sir Charles Napier of Magdala who never forgot the significant contribution that the 25th Bombay Native Infantry made, under his command, to the conquest of Sind was, for ever, praising the Bombay soldier : “ I love the Bombay Army most. I never think of its Sepoys without admiration.” The Mahars in the Bombay Army were moving from place to place leaving imprints of their heroism on various battlefields, far and near. During the Second Afghan War (1878-1895) a Mahar soldier again won high renown for his outstanding bravery which recalled the intrepidity, tenacity, and dauntlessness of the Mahars at Koregaon. Sep. Sonnak Tannak gave proof of gallantry of the highest order, as is recorded on a tablet on the Waudby Road in Bombay. The inscription reads : “ This road is named after Major Sidney James Waudby who with Private Elahi Bux and Private Sonnak Tannak, all of the 19th Bombay Infantry, fell on the 16th April 1880, in defence of the Dabrai post in Afghanistan which, when warned that an attack in force was imminent, they refused to abandon and most gallantly held for three hours against three hundred of the enemy, many of whom were slain. Eventually, when all their ammunition was expended they dashed into the midst of their foes and died fighting. In honour of their heroism this tablet is placed by the Regiment. ” (3)
1 While describing the social status of Mahar community under the rule of the Peshwas prior to 1818, Dr. B. R. Ambedkar said, “ under the rule of the Peshwas in the Maratha country the Untouchable was not allowed to use the public streets if a Hindu was coming along lest he should pollute the Hindu by his shadow. The Untouchable was required to have a black thread either on his wrist or in his neck as a sign or a mark to prevent the Hindu from getting themselves polluted by his touch through mistake. In Poona, the capital of the Peshwa, the Untouchable was required to carry, strung from his waist, a broom to sweep away from behind the dust he treaded on lest a Hindu walking on the same should be polluted. In Poona, the Untouchable was required to carry an earthen pot, hung in his neck wherever he went, for holding his spit lest his spit falling on earth should pollute a Hindu who might un-knowingly happen to tread on it.” (4)
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*Names of martyred Mahar : 1 Somnak Kamalnak Naik, 2 Ramnak Yemnak Naik, 3 Godnak Kothenak, 4 Ramnak Yeshak, 5 Bhognak Harnak, 6 Ambanak Kananak, 7 Gannak Balnak, 8 Balnak Kondnak, 9 Rupnak Lakhnak, 10 Wapnak Ramnak, 11 Vitnak Dhamnak, 12 Ragnak Gannak, 13 Wapnak Harnak, 14 Rainak Wannak, 15 Gajnak Dharmanak, 16 Deonak Aannak, 17 Gopalnak Balnak, 18 Harnak Hirnak, 19 Jetnak Dhainak, 20 Gannak Lakhnak
Names of Injured Mahar : 21 Jananak Hirnak, 22 Bhiknak Ratannak, 23 Ratannak Dhannak. (Ref. Dr. Babasaheb Ambedkaranche Bahishkrit Bhartatil Agralekh, (Marathi) Editor Ratnakar Ganvir, P. 247.)
(1) . Brigadier-General Lionell Smith’s report to the Resident at Poona, the General Orders of the C-in-C of the Army of the Deccan and the GovernorGeneral of India, and the Despatch of the Court of Directors of the East India Company.
(2) . Maj. J. T. Gorman, Historical Record of the Second Battalion Fourth Bombay Grenadiers, 1796-1933.
(a) . Lt.-Col. H. E. Kenyon, “The Battle of Koregaon”, United Services Institute Journal, 1931.
(b) . This was the first Indian medal issued by the British for the Armies in India of the East India Company.
(c) . It was during the Persian War that the first Victoria Cross of the Indian Army was won by Capt. J. A. Wood of the 20th Bombay Native Infantry (120th Rajputana Rifles). Subedar-Major Mohammad Shareef and Sepoy Bheer Bhut, both of the 20th Bombay Native Infantry, were also recommended for the award but it was not given to them as Indian soldiers were not entitled, till October 1911, to receive the Victoria Cross
(3) : Forefront For Ever-The History of the Mahar Regiment, by V. Longer, Pp. 12-15.
(4) : Writings and Speeches Vol. 1, P. 39.