For Global Peace with Social Justice in a Sustainable Environment

Removal of Untouchability and Mahatma Gandhi-III

Prof. Dr. Yogendra Yadav

Senior Gandhian Scholar, Professor, Editor and Linguist

Gandhi International Study and Research Institute, Jalgaon, Maharashtra, India

Contact No. – 09404955338, 09415777229

E-mail- dr.yadav.yogendra@gandhifoundation.net;

dr.yogendragandhi@gmail.com

Mailing Address- C- 29, Swaraj Nagar, Panki, Kanpur- 208020, Uttar Pradesh, India

Removal of Untouchability and Mahatma Gandhi-III

The work of the Committee for the Removal of Untouchability had merged in the struggle for swaraj, as had happened with several other committees when the struggle was on. Untouchability had been quite forgotten at many places there. However, now that partial peace reigns the custom seems to be reviving. The Congress Working Committee has alerted the Committee for the Removal of Untouchability to deal with the situation. Shri Jamnalalji has been its President. We all know how, through his efforts and those of Swami Anand, the doors of several temples had been thrown open to the so-called untouchables. There is still much scope for effort in this direction and the effort should be made. A practice which has struck deep roots through the centuries is not likely to disappear all at once. It is difficult to open the eyes of a person who clings to irreligion taking it to be true religion. Such is the difficulty we experience regarding untouchability. All the same the progress achieved in this matter and the awakening noticed among Hindus raise our hopes. We do not now find many persons supporting untouchability or believing that the practice is so deeply rooted that it can never be eradicated. However, we should not allow ourselves to be deceived by that progress. The Untouchability Removal Committee will not let us rest in false hope. 1

I am glad to tell you that Congress has made the removal of untouchability an integral part of its programme, and under the inspiration of Congress there are hundreds, perhaps thousands, of young Hindu reformers who have dedicated their lives to the removal of this blot upon Hinduism and upon India. These young men and women are reaching a hand to these untouchables in a variety of ways. we are digging wells for them, opening schools for them, building new temples for them and opening up old temples for them. We are giving to twenty-five thousand untouchable women, if not more, work in their own homes. We have introduced them to spinning-wheels. We have found for several thousand untouchables their old occupation of rough weaving, which had died out owing to the competition of modern manufactured cloth. This meant that they had taken either to scavenging or to some other occupation, because of their inability to earn their livelihood from this noble hereditary occupation of weaving. Thanks to God and to the efforts of these young reformers, several thousand untouchables have thus recovered their old occupation of rough weaving. There are several families who were heavily indebted and who now are not only free from debts but have laid by a decent sum. One family I can recollect has laid by what in India a very respectable sum for a poor family— two thousand rupees. This family is in demand all over India as teachers, because both husband and wife are accomplished weavers and conscientious and skilled workers. You can imagine how much self-respect they must have gained, owing to their being wanted as teachers and not as scavengers and treated almost as a plague. 2

It is necessary to bear in mind that the question of removal of untouchability, though it has a political significance of the greatest importance, is essentially and predominantly a religious question to be solved by the Hindus and as such for them it overshadows even the political aspect. That is to say, the duty of touchables in respect of removal of untouchability can never be subordinated to any political exigencies; hence the present political situation must not in any way be allowed to postpone the endeavour to end untouchability. Those who contend that non-Hindus can vote on questions arising out of untouchability I would refer to the first resolution, since the new constitution passed at Nagpur in 1920. There it is clearly stated that the question of removal of untouchability is one specially and exclusively reserved for Hindus. Therefore, a convention has grown up that Non-Hindus should not interfere by their votes or otherwise with this religious question. 3

The Ashram was founded in order to serve and if necessary to die in the service of Truth if therefore while holding that untouchability is a sinful thing, it did not do something positive in order to end it, it could hardly deserve the name of Satyagraha (adherence to Truth) Ashram. Even in South Africa we recognized untouchability as a sin. When the Ashram therefore was founded in India, removal of untouchability easily became one of its major activities. Within a month of the foundation of the Ashram, Dudabhai applied for admission along with his family. I had no idea that the testing time of the Ashram would arrive so soon. Dudabhai’s application was supported by Shri Amritlal Thakkar. I felt bound to admit a family which was recommended by him. The arrival of Dudabhai was the signal for a storm breaking upon the placid atmosphere of the Ashram. Kasturba, Maganlal Gandhi and Mrs. Maganlal had each of them some scruples in living with so-called untouchables. Things came to such a pass that Kasturba should either observe Ashram rules or else leave the Ashram. But the argument that a woman in following in her husband’s footsteps incurs no sin appealed to her and she quieted down. I do not hold that a wife is bound to follow her husband in what she considers sinful. But I welcomed my wife’s attitude in the present case, because I looked upon the removal of untouchability as a meritorious thing. No one could uphold untouchability and still live in the Ashram.

It would have been extremely painful to me if my wife had had to leave the Ashram, seeing that she had been my companion all these days at the cost of great suffering. It was hard to be separated from her, but one must put up with every hardship that comes his way in the discharge of his duty. I had therefore no hesitation in accepting my wife’s renunciation of untouchability not as an independent person but only as a faithful wife. Maganlal Gandhi’s case was harder than mine. He packed up his things and came to me to bid good-bye. But who was I to bid him good-bye? I put him on his guard. I told him that the Ashram was his creation as much as mine, and would be destroyed if he left it. But he certainly did not want that it should perish. He did not need to seek my permission to leave an institution which he himself had brought into existence. But to leave the Ashram should be something unthinkable for him. This appeal did not fall on deaf ears. Perhaps Maganlal had thought of leaving in order to give me a free hand. I could endure to be separated from the entire world besides but not from Maganlal. I therefore suggested that he should go to Madras with family. He and his wife would learn more of weaving there and would have more time to ponder over the situation that had developed. So they went and lived in Madras for six months. They mastered the art of weaving and after mature consideration also washed their hearts clean of untouchability. The internal storm thus blew over. But there was a storm outside the Ashram too. The chief person who financed the Ashram discontinued his assistance. There was even a possibility that the Ashramites should not be allowed any more to draw water from the neighbour’s well. But all difficulties were surmounted by and by. As regards finance, something happened which was not unlike Narasinha Mehta’s hundi (bill of exchange) being honoured at Dvaravati. A sum of thirteen thousand rupees was received from an unexpected source. Thus the Ashram ordeal in keeping Dudabhai at any cost was not as severe as it might well has been.

The Ashram passed that test as regards its opposition to untouchability. ‘Untouchable’ families come to the Ashram freely and live in it. Dudabhai’s daughter Lakshmi has become a full member of the family. Three callings followed by the so-called untouchables are practised in the Ashram, and improved methods are devised in each. Everyone in the Ashram has in turn to do sanitary service, which is looked upon not as a special calling but a universal duty. No outside labour is engaged for this work, which is carried on on lines suggested by Dr. Poore. Night-soil is buried in shallow trenches and is thus converted into manure in only a few days. Dr. Poore says that the soil is living up to a depth of twelve inches. Millions of bacteria are there to clean up dirt. Sunlight and air penetrate the ground to that depth. Therefore night-soil buried in the upper layer readily combines with the earth. Closets are so constructed that they are free from smell and there is no difficulty in cleaning them. Everyone who visits them covers the night-soil with plenty of dry earth, so that the top is always dry.

Then again we have handloom weaving. Coarse khadi was manufactured in Gujarat by Harijan weavers only. The industry was almost on the verge of destruction, and many weavers were compelled to take up scavenging for a living. But now there has been a revival of this handicraft. Thirdly we have tanning. We shall deal with it in the chapter on the Ashram dairy. The Ashram does not believe in sub castes. There are no restrictions on interdining and all Ashramites sit to dinner in the same line. But no propaganda in favour of interdining is carried on outside the Ashram, as it is unnecessary for the removal of untouchability, which implies the lifting of bans imposed on Harijans in public institutions and discarding the superstition that a man is polluted by the touch of certain persons by reason of their birth in a particular caste. This disability can also be removed by legislation. Interdining and intermarriage are reforms of a different type which cannot be promoted by legislation or social pressure. The Ashramites therefore feel themselves free to take permitted food with everyone else but do not carry on any such propaganda. Schools are established and wells sunk for Harijans through the Ashram which chiefly finds the finance for such activities. The real anti-untouchability work carried on in the Ashram is the reformed conduct of the Ashramites. There is no room in the Ashram for any ideas of high and low. However the Ashram believes that varnas and ashrams are essential elements of Hinduism.

Only it puts a different interpretation on these time-honoured terms. Four varnas and four ashramas are an arrangement not peculiar to Hinduism but capable of world-wide application, and a universal rule, the breach of which has involved humanity in numerous disasters. The four ashrams are brahm- Acharya, garhasthya, vanaprastha and sannyasa. Brahmacharya is the stage during which men as well as women prosecute their studies, and should not only observe brahmacharya but should also be free from any other burden except that of studies. This lasts till at least the twenty-fifth year, when the student becomes a householder if he wishes. Almost all the students thus become householders. But this stage should close at the age of fifty. During that period the householder enjoys the pleasures of life, makes money, practises a profession and rears a family.

From fifty to seventy-five wife and husband should live apart and wholly devote themselves to the service of the people. They must leave their families and try to look upon the world as a big family. During the last 25 years they should become sannyasis, live apart, set to the people an example of ideal religious life and maintain themselves with whatever the people choose to give them. It is clear that society as a whole would be elevated if many carried out this scheme in their lives. So far as I am aware, the ashramas arrangement is unknown outside India, but even in India it has practically disappeared at present. There is no such thing now as brahmacharya, which is intended to be the foundation of life. For the rest we have sannyasis, most of them such only in name, with nothing of sannyasa about them except the orange robe. Many of them are ignorant, and some who have acquired learning are not knower’s of Brahman but fanatics. There are some honourable exceptions but even these well-conducted monks lack the lustre we love to associate with sannyasa. It is possible that some real sannyasis lead a solitary life.

But it is obvious that sannyasa as a stage in life has fallen into desuetude. A society which is served by able sannyasis would not be poor in spirit, unprovided even with the necessaries of life, and politically dependent, as Hindu society is at present. If sannyasa were with us a living thing, it would exert a powerful influence on neighbouring faiths, for the sannyasi is a servant not only of Hinduism but of all the faiths of mankind. But we can never hope to see such sannyasis unless brahmacharya is observed in the country. As for vanaprastha, there is no trace of it. The last stage we have to consider is that of the householder. But our householders are given to unregulated self-indulgence. Householders in the absence of the three other ashramas live like brutes. Self-restraint is the one thing which differentiates man from beast, but it is practised no longer. The Ashram is engaged in the great endeavour to resuscitate the four ashramas. It is like an ant trying to lift a bag of sugar. This effort though apparently ridiculous is part of the Ashram quest of truth. All the inmates of the ashram therefore observe brahmacharya. Permanent members must observe it for life. All the inmates are not members in this sense.

Only a few are members, the rest are students. If this effort is crowned with success, we may hope to see a revival of the ashramas scheme of life. The sixteen years during which the Ashram has functioned are not a sufficiently long period for the assessment of results. I have no idea of the time when such assessment will be possible. I can only say that there is nothing like dissatisfaction with the progress achieved up to date. If the ashramas scheme has broken down, the plight of the varnas is equally bad. At first there were four varnas (classes); but now there are innumerable sections or only one. If we take it that there are as many varnas as there are castes and sub castes, their name is Legion; on the other hand if, as I think, varnas have nothing to do with caste, there is only a single varna left and that is the Shudra. We are here not finding fault with anybody but only stating the facts of the case. Shudras are those who serve and are dependent upon others. India is a dependency; therefore every Indian is a Shudra. The cultivator does not own his land, the merchant his merchandise. There is hardly a Kshatriya or a Brahmin who possesses the virtues which the Shastras attribute to his Varna. My impression is that there was no idea of high and low when the Varna system was discovered.

No one is high and no one is low in this world; therefore he who thinks he belongs to a high class is never high-class, and he who believes himself to be low is merely the victim of ignorance. He has been taught by his masters that he is low. If a Brahmin has knowledge, those who are without it will respect him as a matter of course. But if he is puffed up by the respect thus shown to him and imagines himself to belong to a high class, he directly ceases to be a Brahmin. Virtue will always command respect, but when the man of virtue thinks much of himself, his virtue ceases to have any significance for the world. Talents of all kinds are a trust and must be utilized for the benefit of society. The individual has no right to live unto himself. Indeed it is impossible to live unto oneself. We fully live unto ourselves when we live unto society. No matter what was the position in ancient times, no one can nowadays go through life claiming to belong to a high class. Society will not willingly admit any such claim to superiority, but only under duress. The world is now wide awake.

This awakening has perhaps given rise to some licence, but even so public opinion is not now prepared to accept any distinctions of high and low, which are being attacked on all sides. There is ever increasing realization that all are equal as human souls. The fact that we are all the creatures of one God rules out all ideas of high and low. When we say that no one is high-born or low-born, it does not mean that all have or ought to have equal talents. All have not equal talents, equal property or equal opportunities. Still all are equal like brothers and sisters of different dispositions, abilities and ages. If therefore the Varna system is a spiritual arrangement, there cannot be any place in it for high and low. Thus there are four varnas, all equal in status, and they are determined by birth. They can be changed by a person choosing another profession, but if varnas are not as a rule determined by birth, they tend to lose all meaning. The Varna system is ethical as well as economic. It recognizes the influence of previous lives and of heredity. All are not born with equal powers and similar tendencies. Neither the parents nor the State can measure the intelligence of each child.

But there would be no difficulty if each child is prepared for the profession indicated by heredity, environment and the influence of former lives; any time would be lost in fruitless experimentation, there would be no soul killing competition, a spirit of contentment would pervade society and there would be no struggle for existence. The Varna system implies the obliteration of all distinctions of high and low. If the carpenter is held to be superior to the shoemaker and the pleader or doctor is superior to both of them, no one would willingly become a shoemaker or carpenter and all would try to become pleaders or doctors. They would be entitled to do so and to be praised for doing so. That is to say, the Varna system would be looked upon as an evil and abolished as such. But when it is suggested that everyone should practise his father’s profession, the suggestion is coupled with the condition that the practitioner of every profession will earn only a living wage and no more. If the carpenter earns more than a shoemaker and the pleader or doctor more than both, everyone would become a lawyer or doctor. Such is the case at present, with the result that hatred has increased and there are more lawyers and doctors than are necessary.

It may be that society needs the lawyer or doctor even as it needs the shoemaker and the carpenter. These four professions are here taken only as illustrations and for comparison. It would be irrelevant to stop to consider whether society has particular need or no need at all for this, that or the other profession. This principle then is an integral part of the Varna system, that learning is not a trade and may not be used in order to amass riches. Therefore in so far as his ministrations may be necessary, the lawyer or doctor ought by practising his profession to earn only a living wage. And such was actually the case formerly. The village vaidya (physician) did not earn more than the carpenter but only a living wage. In short the emoluments of all crafts and professions should be equal and amount to a living wage. The number of varnas has no sanctity about it; their value is due to the fact that they define the duties of man. Varnas may be supposed to be one or more just as we like. The scriptures enumerate four of them. But when once we have assigned equal status to all, it makes little difference whether we think that there are four of them or that there is only one. Such is the Varna system which the Ashram is trying to resuscitate.

It is like Dame Partington with her mop, trying to push back the Atlantic Ocean. I have already mentioned its two fundamental principles, namely, that there are no high and low, and everyone is entitled to a living wage, the living wage being the same for all. In so far as these principles win acceptance, they will render a positive service to society. It may be objected that if such a plan is accepted there will be no incentive for the acquisition of knowledge. But the object with which knowledge is acquired nowadays tends to corrupt it, and therefore the absence of an incentive will be entirely beneficial. Knowledge truly so called is intended for one’s salvation, that is to say, service of mankind. Whoever has a desire to render service will certainly try to equip him with the requisite knowledge, and his knowledge will be an ornament to himself as well as to society. Again when the temptation to amass riches is removed, there will be a change for the better in the curriculum of studies as well as in the methods of education. There is much misuse of knowledge at present. This misuse will be reduced to the minimum in the ‘new order’.

Even then there will be scope for competition in trying to be good and helpful. And there will be no discontent or disorder as all will receive a living wage. Varna is wrongly understood today. That wrong understanding must make way for the principles outlined above. Untouchability must go, and varnas should have nothing to do with interdining or intermarriage. A person will dine with and marry whom he likes. But as a rule he will marry someone who belongs to the same Varna as himself. But if he marries a person belonging to another Varna, his act will not count as a sin. A person will be boycotted not by the Varna but by society at large when his conduct justifies such a measure. Society will be better constituted than it is at present, and the impurity and hypocrisy which infest it now will be dislodged. 4

Inter-dining and intermarriage are not an essential part of removal of untouchability root and branch. These two form a separate reform and must come one day for all sections of Hinduism. Nothing can be or should be done by compulsion. Fasting and the like are not designed to compel people to act against their wills; they are designed to make people think and act. If untouchables are no longer untouchable what are they in Hindu society? My own opinion is that the Varna system has just now broken down. There is no true Brahmin or true Kshatriya or Vaishya. We are all Shudras, i.e., one Varna. If this position is accepted, then the thing becomes easy. If this does not satisfy our vanity, then we are all Brahmins. Removal of untouchability does mean root-and-branch destruction of the idea of superiority and inferiority. He who says, ‘I am more than my fellow’ debases himself; he who says, ‘I am the least among my fellows’ raises himself. My fast was intended not to deal with the question superficially but to make us true. 5

For people like me removal of untouchability is solely a matter of faith. I would never attempt to give up my life on a political issue. Yes, I agree that no coercion should be used whether in a religious or any other matter. As far as I can judge from here there is no coercion in the current activities and God is behind them. I firmly hold that there is no religion in observing untouchability. 6 I am in favour of inter-dining and intermarriage but I do not consider them a necessary feature of removal of untouchability. I feel that those who consider it a dharma to practise these deserve to be applauded. The mixed public dinners that are arranged these days are in my opinion a good thing. I have not noticed any injunction against inter-dining and intermarriage in the scriptures. 7 I am glad to find that temples in your part of the country are being opened to Harijans. The removal of untouchability does not necessarily include inter-dining or intermarriage, but it is open to anyone to dine or marry among Harijans. In other words, Harijans should have the same status as the rest of the Hindus in all matters. Inter-dining does not mean eating out of the same plate. 8 Temple-entry is the crux of the movement for eradication of untouchability. Members of other communities should act towards Antyajas in the same way as they act towards one another. Interdining with them is a matter of everybody’s own free will. It is not necessarily included in removal of untouchability. I believe, however, that there is no restriction in Hinduism on inter-dining with anybody provided the food is otherwise acceptable. 9

Panditji had asked me where the inmates of the Ashram may work to make their contribution towards removal of untouchability, and what work they should do. I had replied to him. Still, I will say something more here. One of the aims of the Ashram is that the persons trained in it should afterwards spread out in villages and start doing work in them. The work will of course be connected with khadi, removal of untouchability, etc. But they should also take advantage of the prevailing atmosphere at any time and pay more attention to that particular activity. If, therefore, we can do any work in the surrounding villages for removal of untouchability, we should certainly do it. We should, if possible, work even in cities. There is a temple on one side of the Ashram. There is one opposite to the Ashram, too. See if you can get them thrown open to Antyajas. We may acquaint ourselves with their conditions. If we can accommodate them, we should invite more Antyajas families to come and live in the Ashram. Vinoba’s scheme is certainly excellent. If we can implement it, we should try to do so. These are only a few isolated suggestions for guidance.

What is essential is that each one of us should take up whatever work he can think of and do his best. We should become one with the work as sugar becomes one with milk, and still remains detached. We should never think that some work was done by the Ashram or by an inmate of the Ashram. We should feel that we do everything as instruments in God’s hands and act in that spirit. These suggestions ought not to interfere with other vows which we may have taken. They should remain undisturbed. Everybody should go on working in accordance with his vow and, in addition, participate in the present movement against untouchability as much as he can. If such work is not compatible with one’s vow, the path is clear. However noble another’s dharma may be, one’s good lies in one’s own dharma. Whether we live or die doing that dharma is the same for us, that is, we shall advance spiritually in either case. Who had placed Punjabhai in such a chair that he fell down? Anybody who gets fainting fits should have a seat which would not overturn. But this is wisdom after the event. However, don’t we all advance by learning from one’s own or other people’s mistakes to avoid similar mistakes in future? We need not be perturbed by the death of Trivedi’s brother’s wife, Taragouri. Her death was ordained. In her case the stove has been only instrumental. And, moreover, she could not get immediate help. Taragouri also got frightened and could not loosen the knot of her skirt. Her attempt to loosen it resulted in a further knot. All these were preordained. We ever live besieged by Death. Nobody knows from which side and when he will attack. We should draw only one lesson from such a death. What we can do today, we should not leave for tomorrow, and what we can do this minute we should not leave to the next. Apart from that, we should overcome our love of the primus stove, and everybody should also learn what to do when his or her clothes accidentally catch fire. 10

Removal of untouchability does not include inter-dining and intermarriage. But in my opinion Hinduism does not prohibit interdining or intermarriage with anybody by reason of mere birth. Essential religion has nothing to do with the regulation of such social relations. 11 It is clear to me that Government could not be aware that my fast is only suspended and that may have to be resumed if the work of removal of untouchability is not thoroughly done. Moreover, so far as a temple in the South is concerned, I might be obliged to join Sjt. Kelappan in his fast, if by or before the 2nd of January next that temple is not opened to the so-called untouchables. This the Government has known. Three weeks have already passed without my being able to do much work, apart from being permitted after long delay to send two telegrams. Despatch and publicity are essential, if I am to overtake the work of reform in due time. Every day counts. I therefore submit that all restrictions on the choice of visitors and publication of correspondence should be removed. I can have no objection to the presence of an official or officials at the interviews and inspection there and then of correspondence. If assistance is supplied to me, the Government may have copies of all correspondence and short-hand notes of interviews. Naturally these interviews and correspondence should have no reference to civil disobedience and must be strictly limited to the removal of untouchability. 12

But if these vital conditions of the Pact are not carried out by caste Hindus, could I possibly live to face God and man? I ventured even to tell Dr. Ambedkar, Rao Bahadur Raja and other friends belonging to the suppressed group that they should regard me as a hostage for the due fulfillment by caste Hindus of the conditions of the Pact. The fast, if it has to come, will not be for the coercion of those who are opponents of the reform, but it will be intended to sting into action those who have been my comrades or who have taken pledges for the removal of untouchability. If they belie their pledge, or if they never meant to abide by them and their Hinduism was a mere camouflage, I should have no interest left in life. My fast, therefore, ought not to affect the opponents of reform, nor even fellow-workers and the millions who have led me to believe that they were with me and the Congress in the campaign against untouchability, if the latter have on second thoughts come to the conclusion that untouchability is not after all a crime against God and humanity. Untouchability in the form we all know it is a canker eating into the very vitals of Hinduism. Dining and marriage restrictions stunt Hindu society. I think the distinction is fundamental. It would be unwise in a hurricane campaign to overweight and thus endanger the main issue. It may even amount to a breach of faith with the masses to call upon them suddenly to view the removal of untouchability in a light different from what they have been taught to believe it to be. On the one hand, therefore, whilst inter-dining may go on where the public is itself ready for it, it should not be part of the India-wide campaign. 13

Those who taunt and slander sanatanists commit himsa and undoubtedly injure the cause of the removal of untouchability. This whole work is purely religious and should be performed in a religious spirit. Those sanatanists who see untouchability as a part of religion should not be subjected to attacks of any kind. They have as much right to stand firm on their belief as we have to stand on ours. Even in inter-dining, cleanliness and some code of conduct are always desirable. It is a sin to use coercion in this matter or to despise those who refuse to inter-dine. Similarly to force one’s way into the temples against the wishes of the trustees is an act of sin. And even if the Harijans should manage to enter the temples in this manner and some Hindus should inter-dine with them, I would never accept it as removal of untouchability. Rather than be a witness to such reform I would prefer death, because I am convinced that compulsion can neither remove untouchability nor safeguard Hinduism. 14

The removal of untouchability may produce, indeed it will produce, great political consequences; but it is not a political movement. It is a movement purely and simply of the purification of Hinduism and that purification can only come through the purest instruments. Thanks be to God there are hundreds if not thousands of such instruments working in all parts of India. Let impatient sceptics watch, wait and see; but let them not mar the movement by hasty and ill-conceived interference even though it may be prompted by laudable motives. 15 Removal of untouchability should undoubtedly be one of the Fundamental Rights in the new constitution of India. Yes. It should be considered a criminal offence to treat any Hindu as an untouchable. The Congress will certainly be prepared to embody this principle in the constitution. They should see that violence is not resorted to in furtherance of their objects. I don’t think that the untouchables only are supposed to do the work of sweepers, of carrying carcasses, mending shoes, etc. Cases of ill-treatment because of the so-called untouchables refusing to do any work of this sort should be referred to the local agent of the League. Nobody should object to inter-caste dinners, but no force should be brought to bear upon persons who don’t wish to attend such functions. But I am of opinion that it would not be wise to make inter-caste dinners an item in your programme. I should not advise the untouchables to leave their trades and professions. 16

If Hinduism could cure it of the age-long curse without outside intervention the cause of Hinduism would be better served. Non-Hindus will immediately begin to think that there is something very vital in Hinduism. I feel that the removal of untouchability is such a tremendous reform in Hinduism that it must have a reaction throughout the world. It will be a total denial of my existence if my method of approach proves a failure. 17 One of their questions related to what Harijans could do in order to help the movement. They could do a great deal in the direction. They could anticipate the charges brought against them in justification of the refusal of some caste Hindus to associate with them on terms of absolute equality. I have already said in emphatic language that the caste Hindus are wholly to blame for the undoubtedly deplorable condition of the vast mass of Harijans and that the improvement will follow the removal of untouchability as a matter of course. It should never be made a condition of removal. Nevertheless, it is the obvious duty of Harijan workers to carry on internal reform to the extent it is possible even in the face of the existing state of things. Harijan workers should therefore devote all their energy to : (1) the promotion of cleanliness and hygiene among Harijans, (2) to improve the method of carrying on what are known as unclean occupations, such as scavenging and tanning, (3) giving up of carrion and beef, if not meat altogether, (4) giving up of intoxicating liquors, (5) inducing parents to send their children to day-schools wherever they are available and parents themselves to attend night schools wherever such are opened, and (6) abolition of untouchability among themselves. The last item is abolition of untouchability among untouchables themselves. This is an urgent need. Removal of untouchability will become most difficult if this double untouchability is not removed with one sweep. It is an uphill task for Harijan reformers. But if they will realize that this movement is predominantly religious and is designed to purge Hinduism of the uncleanness that has crept into it, they will have the necessary courage and self-confidence to carry out the great reform. 18

The first thing is for everyone to understand the implications of the removal of untouchability in his or her own life, and if the answer is that he or she has not only no objection to, but is desirous of, seeing them entering public temples, using public places, such as schools, sarais, roads, hospitals, dispensaries and the like, in short, to Harijans being put precisely on the same footing as themselves religiously, socially, economically and politically, he or she has personally taken the full step. But that is not all that the questioners want or all that I should be satisfied with. Having gone so far, they want to know what more they can do in the furtherance of the cause. Such inquirers need not extend their activities beyond their immediate neighborhood. Let them canvass the opinion of those with whom they come in daily contact, and if the former are not convinced of the necessity of removal of untouchability, they should, if they have critically studied the movement, endeavour to convince their neighbours or, if they are not competent, they should procure the necessary literature, supply them with it and put them in touch with those full-time workers who are specially qualified for such propaganda work. If they find that their neighborhood is not touched by the spirit of the movement, and if they have any influence, they should arrange public lectures and demonstrations So much for the work among caste Hindus. 19

Let them clearly understand that the removal of untouchability in accordance with the Yeravda Pact, and with the declaration of the recently formed All-India Anti-Untouchability League includes no more than I have narrated. It does not include interdining and intermarriage. That many Hindus including myself would go much further ought not to disturb the sanatanists. They will not want to stifle private judgment or private action, and if they have deep faith in what they believe, they should not take fright, in anticipation of what is to come. If a particular reform has an inherent vitality and has come in response to the needs of the time, no power on earth can stem its irresistible march. 20 I send with this some of the literature on the subject given to me. Go through it carefully and draft a well-reasoned reply as soon as you can and obtain on it signatures of all the pundits whom you can persuade to join with you. The reply should be in Sanskrit, Hindi and English. It should be addressed to four types of readers: to the honest sanatanists, to impartial students who wish to know the truth, to persons who are working for the removal of untouchability and to whom your statement can be a great help in meeting the arguments of the sanatanists and, last, to non-Hindus who should know that the true sanatana dharma does not consider anybody as untouchable from birth and that, if in certain circumstances, a person is considered untouchable, he or she soon becomes touchable again. You should also point out that the oppression to which the untouchables are subjected today has no sanction in the Shastras at all. 21

Needless to say that there should be no coercion of any kind on our part during the taking of the referendum. On the contrary every endeavour should be made to carry on the referendum with the co-operation and goodwill of the opponents. The points of difference between the so-called orthodox party and the reformers should be reduced to a minimum. The orthodox party can have nothing to say against the reformers so long as they do not resort to any coercion. If they are assured that there will be no attempt whatsoever made either on the part of the reformers or Harijans to force entry, there would be no opposition by the orthodox, and even if there is, it is bound to fall flat. Real non-violence can never beget violence. Too much emphasis cannot be laid upon the point that the removal of untouchability, apart from the political side of it, which is settled, is a wholly religious matter. 22 The removal of untouchability is not a matter of bestowing patronage on Harijans. It is one of penance and purification by the caste Hindus and one of the penances they have to do is to open the Hindu temples and invite the Harijans to them. 23

I am firmly of opinion that there should be no condition made for the entry of Harijans to temples that are not applicable to the other Hindu worshippers. There should be therefore one regulation for all. I personally do feel that beef being forbidden food in Hinduism, it should be given up by beef-eating Harijans, whether the temples are opened or not. They should impose that condition on themselves without any prompting and without any consideration in the shape of temple-entry or other. There can be no doubt that every reform voluntarily made by Harijans among themselves is bound to hasten the removal of the black mark. It would make the task of caste-Hindu reformers infinitely easier than it is, and wind will be taken out of the sail of the opponents of the removal of untouchability. I hope therefore that no Harijan will say, ‘First remove untouchability, and then we shall abstain from beef or do many other things expected of us.’ Such an attitude will be just as bad as the attitude of those who would impose conditions on their admission to temples and the like. 24 I am not sorry for that movement. Those who think that I am attempting to corrupt Hinduism write to me angry letters and invite me to anticipate the fast and thus hasten my death. I do not mind such letters. I am used to receiving them. I merely refer to them to show that those who are opposed to the removal of untouchability are not likely to be affected by any fast that I may embark upon; and much less by the mere contemplation of it, and this is as it should be. I should like to say more about the origin of the fasting method under the given circumstances in my life. I must, however, postpone this to a future date. At the moment, I can only say that neither Srijut Kelappan nor I can be deterred from the step which has been dictated to us by our consciences. 25

I hope the message of hope born of the movement for the abolition of untouchability will penetrate Harijan quarters in every village in India on next Sunday which has been fixed by the Central Board for the removal of untouchability. Every Hindu child can do something by way of some little service to his or her Harijan brother or sister in this mass movement of self-purification. I have been listening to discourses of sanatanist friends with respectful attention with a perfectly open mind, and I shall continue to do so as long as they will strive with me with a view to conversion to their interpretation of Hinduism, but the conviction is daily growing upon me that untouchability as it is interpreted and practised today has no sanction whatsoever in the Hindu Shastras taken as a whole, as they must be taken. There can be no doubt that the present interpretation and practice of untouchability is utterly contrary to every canon of morality. When therefore the evil is banished from our midst, it will be the greatest single act of purification in modern times on the part of caste Hindus. I, therefore, hope that there will be full response to the programme issued by the Central Board. I would invite the sanatani friends not to stand aloof from this movement on the ground that they cannot reconcile themselves to temple-entry. Service of no human being can be contrary to religious precepts; much less can the service of Harijans be contrary to the Hindu religion which regards them as a part of the Hindu society. There are innumerable acts of kindness that they can perform by way of serving the Harijans who are truly children of God forsaken by us.

I have seen a paragraph in newspapers about the fast of one described as Avadhut Swami. It is true that this gentleman wrote to me some letters some months ago. They were, like the many letters that I often receive, long, incoherent and irrelevant. The impression left on me was that the writer of those letters had lost his balance. He said in his letters that he had met me in 1909 or thereabouts. I have no recollection of any such meeting, and I wrote to him to that effect. He never challenged my denial. I have no knowledge of the notice referred to in the Press message as having been received from him when he is supposed to have met me. At that time years ago, there was no question of fast either. Someone telegraphed me a few days ago saying that Avadhut Swami was fasting and would continue to do so, unless I gave up anti-untouchability propaganda. I wired to the sender of the telegram saying that he should wean the Swami from the fast. The movement that I hold as a part of my living faith cannot be abandoned even if a million people fast to make me give it up. To everyone the living faith comes from God, and God alone can turn him from it. 26

I hope all those who are interested in the removal of untouchability are familiar with Mr. David’s scheme for the higher education of selected Harijans by caste Hindus. The scheme was published some time ago in the Bombay Press after being enthusiastically accepted by the Servants of Untouchables Society. In Mr. David’s words, “It aims at enabling a large number of untouchables to enjoy the benefits of the best higher education (including technical instruction) possible in this country.” Under it, “well-to-do caste Hindus is expected throughout India each to bear the expenses for such education of at least one Harijan student for a period of five years. Scholarships should be given to selected candidates and the expenses imply the provision of educational fees, books and living expenses on a modest scale”. Mr. David thinks that Rs. 500 per year per Harijan would be required for college education and half as much for high school education. He advises donors to subscribe, wherever it is possible, the whole amount covering five years in one lump sum. “In order to build up the self-respect of Harijan scholars”, says Mr. David, “it should be laid down that each scholar would be expected to reimburse the amount originally advanced for his education as soon as he is in a position to do so. Thus a student under this scheme is provided by means of a loan and not a gift.” And if a large number of students discharge these debts of honour, Mr. David anticipates that a permanent fund will be created. Mr. David advises the formation of a committee or committees in Provinces which will frame rules for the selection of candidates, and the disbursements of subscriptions will be subject to the recommendation of such committee or committees. He is emphatic that the scheme if carried out, should “produce important and sustained results”, and make possible within a comparatively short period the creation of a large number of lawyers, teachers, doctors and engineers from among Harijans.

The existence of a considerable number of such persons would be of material help in raising the social status of the depressed classes, and, he adds, “it is framed on strictly non-controversial lines, thus widening to the maximum its potential field of response. It should win the support of even the staunchest sanatanists. It is an opportunity at hand for caste Hindus to give concrete expression of their feeling towards untouchables.” Let me hope, with Mr. David, that the scheme will commend itself to the “staunchest sanatanists” and that in any case it would receive liberal support. I do not know whether the Central Board or the Bombay Board has received any donations. I venture to suggest to the Bombay Board that, if it has not already done so, it should form a small committee getting, if possible, a sanatanist to work on it, frame rules and get scholarships. Whilst it would be the most proper thing to get 1,000 donors who would contribute Rs. 2,500 or 1,250, as the case may be, for full five years’ expenses, it is not necessary to confine oneself to the letter of Mr. David’s scheme, so long as its spirit is observed. The central point of the scheme is that there should be a decent fund at once collected from caste Hindus for the higher education of a select number of Harijan boys or girls. I, therefore, invite subscriptions for the scheme. They will be duly acknowledged in these columns. Donors should send moneys to the Manager, Sjt. A. V. Patwardhan, marking the envelopes ‘the David Scheme’. Acknowledgements will be published from week to week, and the money will be handed to the Central Board for their disposal strictly in accordance with the donor’s instructions. As soon as the first full subscription is received, I would advise the Central Board to make its selection. Donors may make their own choice of the Province from which Harijan boys or girls may be selected, or they may even make their own selection of such boy or girl and hand the donation to the Central Board or Provincial Board for disbursement to, and supervision of, the candidate so selected. 27 Shuddhi for Harijans is to grant that they are not Hindus. But then our whole movement is based on the principle that the Harijan community is an important section of Hindu society. Therefore whatever is to be done in this matter has to be done only after abolishing untouchability. Moreover, who will perform the shuddhi and for whom? One should have shuddhi of the heart. Only a pure, i.e., a perfect man can perform for another the sacrament of shuddhi. So the very idea of going through shuddhi according to certain rites is unthinkable to me. In any case, this kind of shuddhi cannot be a condition for the removal of untouchability. But I cannot prevent you or anyone else from implementing your proposals. It is clear that it will not have my support. But I will not oppose you if you can admit Harijans of your area to the Sringapatam Temple after performing the ritual of shuddhi as suggested by you. 28

I am not talking of temple-entry for the first time. I have been doing so for years in fact right from the time I started talking about the removal of untouchability. Even before I took a pledge in public to lay down my life for ending untouchability I had announced that temple-entry for Harijans was an important element in the removal of untouchability. I have myself performed the ceremony of throwing open a number of temples and encouraged Jamnalalji to do so. I make no distinction between a temple and a mosque or a church. Men everywhere worship images in some form or other. And through the image everyone worships God alone though their attitudes and methods may differ. Perhaps you are not aware that I have in my life visited temples on a thousand occasions if not more—sometimes out of politeness, but often with sincere devotion. I did not know you were so intolerant as to regard temples as a greater evil than untouchability. Imagine the terrible consequences of abolishing the institution, thereby depriving millions of people of the temples that are a solace to them. You equate temple-entry with going to hell! So you think do you? That Bharat Bhushan Malaviyaji who has a temple in his own house and who is a regular worshipper there descends into hell every day and is worse than you and I in the eyes of God. Please delve deeper into the matter and decide for yourself. 29

You seem to have grown very impatient. Please examine carefully the distinction I have made between the castes and the system of varnas. Untouchability springs from the sub-castes, when untouchability has been removed, the barriers of caste will also go, followed by the divisions of sub-castes. In the case of varnashram adharma however there is not the slightest suggestion of untouchability, i. e., in the varnashram adharma as I understand it. It is a spiritual law like physical laws, and has no exceptions. Whether or not we accept it, the law will continue to operate. One man may rest content after knowing that water is a compound of oxygen and hydrogen; another may discover its properties and potentialities and put them to various uses. It was one such inquiring mind that invented the steam engine. Those who understand the significance of the law of varnas fall into this category. I am never tired of saying that there is no idea of superiority and inferiority in varnadharma as I understand it; where then is the need for a specific demand to remove it? Dr. Ambedkar has a right to be angry with caste Hindus because they do not speak as reasonably as they ought to. You at any rate should understand that to declare a war on varnashram adharma cannot but harm the struggle for the removal of untouchability. 30

The third question is one concerning inter-dining. Removal of untouchability as it has today been defined does not include within its scope inter-dining, and rightly so. Eating and drinking are personal matters. One will eat and drink where it pleases one to. Certain norms will nevertheless remain. Everyone will not be eating everywhere indiscriminately. While no hard and fast rules can be laid down it must however be said that no considerations of high and low should apply here. Unfortunately in Hinduism today the only things that remain are these considerations of high and low, touch ability and untouchability. Everyone treats others as lower than themselves and refuse to touch food or water offered by them. I see nothing of dharma in this. On the contrary in this way we only make ourselves the laughing-stock of the world. 31

Harijan quarters should be visited in each place and they should be cleaned wherever necessary. Meetings of Harijans should be held and their wants noted. They should be advised as to the part they have to play in the removal of untouchability. Dr. Deshmukh authoritative opinion should be used in support of the plea for the giving up of carrion-eating. Children can arrange meetings and excursions for Harijan children. Possibilities of an inauguration of improved methods of sanitation should be explored and wherever possible, the scheme of Sjt. Hiralal Shah should be given effect to. It is neither difficult nor expensive if the people will shoulder the burden willingly. In the end it means a visible addition to the health and wealth of the community. 5. The day should be wound up by a general meeting of both savarnas and Harijans to pass resolutions, pledging the meeting to the removal of untouchability and emphasizing the desirability of permissive legislation regarding temple-entry. 32

Such blocking the way will be sheer compulsion. And there should be no compulsion in religion or in matters of any reform. The movement for the removal of untouchability is one of self-purification. No man can be purified against his will. Therefore, there can be no force directly or indirectly used against the orthodox. It should be remembered that many of us were like the orthodox people before our recognition of the necessity of the removal of untouchability. We would not then have liked anybody to block our way to the temples, because we in those days believed, no doubt wrongly as we now think, that Harijans should not be allowed to enter temples. Even so may we not block the way of the orthodox to the temples? 33 The second point is this. I must do what I ask others to do. That is in my nature. I started serving the country by serving Gujarat. I make no distinction among Gujarat, India, and the world. I live my life on the principle that by paying single-minded attention to one we pay attention to all. Non-violent work cannot be opposed to public good. That is the point of view from which this yajna of removal of untouchability is being carried on. When I recount the errors of the sanatanists, they are mine too. I do not regard myself as separate from them. I am impatient to do atonement, but impatience will not help. If I have in me the required purity for such atonement, God will certainly command me to undertake it. I daily pray to God to grant me such purity and the strength to obey His command. 34

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